Forty-nine Sermons upon Colossians, Part 1 · Sermon 8

Forty-nine Sermons upon Colossians · Part 1 · Sermon 8

p. 65THE VIII. SERMON.

COL. I. Ver. XVI, XVII.

Verſ. XVI. For by him were all things created that are in Heaven, and that are in Earth, viſible, and inviſible, whether Thrones, or Dominions, or Principalities, or Powers. All things were created by Him, and for Him.

XVII. And He is before all things, and by Him all things ſubſiſt.

AMong all the reaſons, for which we have a right to the things, that we poſſeſs, there is none more juſt, or more natural, than that, which ariſeth from the production of them; it being evident, that what iſſueth from us, ſhould depend upon us; and that it is juſt, every one ſhould diſpoſe of what he hath made. Thus you ſee, that among all the Nations of the earth, children do belong to the Parents, who begat them; and works, either of the mind, or body, are theirs, that formed them, and ſet them forth. This right is the firſt, and the moſt ancient foundation of all the poſſeſſions, and dominions of mankind; the power, which men have, to give, to ſell, or exchange things, proceeding from hence, that either themſelves, or thoſe of whom they received them, did give, or preſerve, that being which they have. For if you go back to the firſt ſources of humane laws and inſtitutions, you will find, that men aſſumed not Dominion or poſſeſſion, ſave of the perſons, whom they had either naturally begotten, or ſaved in war, by preſerving, and giving the life they might have taken from them; and of things, which they had, either made, and compoſed, as buildings; or at leaſt improved, and cultivated, as the grounds they cleanſed, and tilled. It's from thence that were formed by little, and little, thoſe good, and juſt eſtabliſhments, of Families, of Cities, and of States, and of Laws neceſſary for their government, which have maintained mankind to this preſent time. You ſee likewiſe, that GOD our Soveraign Lord, to juſtifie, both the right He hath to diſpoſe of us, as ſeemeth Him good; and the obligation we have to ſerve Him, ordinarily urgeth this reaſon, that He hath created us. It is He, that hath made us (ſaith his Prophet) and not we our ſelves. Pſal. 100.3.Ps 100:3We are His people, and the flock of His paſture. It's by the ſame conſideration, that He ſilenceth the refractory, and prophane, who have the inſolence to blame His diſpoſals. Shall the thing formed ſay to Him, that formed it, Rom. 9.20, 21.Rom 9:20Rom 9:21why haſt thou made me thus? Hath not the potter power to make divers veſſels of the ſame maſs? It's further by the ſame reaſon, My Brethren, the Apoſtle proveth in this place, that JESUS CHRIST, the Son of GOD, is the Lord of all things. Having ſaid afore, that He is the firſt-born, (that is the Maſter) of every creature, he now alledgeth us the proof of it, taken from his being the Creatour of all things. For by Him (ſaith he) all things were created, that are in Heaven, and that are in earth, viſible, and inviſible, whether Thrones, or Dominions, or Principalites, or Powers. All things were Created by Him, and for Him. And He is before all things, and by Him all things ſubſiſt. This reaſon is clear, and invincible. For, if man, who giveth, to the things He maketh, only the form of their being, working in all his operations upon borrowed matter; do yet acquire thereby a right of dominion over them, as p. 66we ſaid even now; ſo that He may diſpoſe of them as He will: How much more juſtly is the Son of GOD, the Maſter, and Lord of all the Creatures, ſince He created them, that is, gave them the whole being, which they have, not the form only, but the matter alſo, whereof they conſiſt? having brought them out of nothing; having entirely made, and formed them by the ſole might of His power, without any ſubject, for His diſplaying it upon, exiſtent, when He firſt created them? And this proof clearly inferreth, that which we laid down, in the precedent action, to wit, that when the Apoſtle there calleth JESUS CHRIST, the firſt-born of every creature, He ſimply meaneth, that He is the Maſter of them, and not (as the hereticks pretend) that He is a Creature, as they are, and only created before them. For the reaſon which St. Paul annexeth, taken from His having created them, concludeth rightly, that He is Maſter of them; but not, that He was created Himſelf. Otherwiſe it muſt by the ſame means be ſaid, that the Father, who created all things, was alſo created Himſelf; a blaſphemy, which the moſt ſhameleſs hereticks would abhorr. For if the Apoſtles diſcourſe be good, and pertinent (as all Chriſtians confeſs) thus muſt His reaſoning be; Whoever hath created all things, the ſame is the firſt-born of every creature; But the LORD JESUS hath created all things. He is therefore the firſt-born of every creature. There you ſee clearly, that this firſt propoſition, Whoever hath created all things, is the firſt-born of every creature, cannot be true, ſave in this ſenſe, that He is the maſter of every creature; but it is evidently falſe in the ſenſe, that the hereticks take the words firſt-born of every creature, that is, created before every other creature: it being clear, that the Father, who created all things, is eternal, and ſure was not created. It muſt therefore of neceſſity be ſaid, that the Apoſtle, by the firſt-born of every creature, doth mean, their LORD, and Maſter. Otherwiſe His diſcourſe would not be pertinent. But having ſufficiently juſtified, in our laſt action, and cleared this concluſion of St. Pauls, that the Son of GOD is the firſt-born of every creature, let us conſider now the reaſon of it he alledgeth, drawn from hence, viz. that He created all things, and that they are all for Him, and all ſubſiſt by Him: that is to ſay, He is the Author, the End, and the Conſerver of them. It is a truth of infinite importance in Chriſtian Religion, both of it ſelf, and for its own merit; as alſo for the great contradictions, it hath ſuffered, at all times, from the enemies of the Divinity of JESUS CHRIST both ancient, and modern, who have put to it all their force, that they might either overthrow, or at leaſt ſhake it. For this cauſe, we are obliged to examine the preſent Text, wherein it is ſo ſtatelily founded, with ſo much the more care; and that we may omit nothing, which is neceſſary for the clearing of it, we will conſider, in the firſt place, what the Apoſtle ſaith of the Son of GOD: that All things were created by Him, and for Him; and that He is before all things, and that they all ſubſiſt by Him. Next we will view, in the ſecond place, the diviſion he maketh of all theſe things, which the LORD created: ſome, they that are in Heaven, others, they that are in earth; ſome, viſible, others, inviſible, as Thrones, Dominions, Principalities, and Powers. Theſe ſhall be, if the LORD will, the two parts, and as it were, the two Articles of this Action. May it pleaſe GOD, to guide us, by His Spirit, in ſo ſublime a meditation, and to enable us, by His grace, to refer it, to His glory, and to our own edification, and conſolation.

In the former of theſe two Articles, the Apoſtle (as you ſee) ſaith, firſt, that All things were created by JESƲS CHRIST; ſecondly, that they were all created for Him; in the third place, that He is before all things; and laſtly, that they all ſubſiſt by Him. For though theſe four points be near a kin, and neceſſarily linked the one with the others, yet they are diſtinct at the bottome, and ought to come under conſideration ſeverally; there being neither of them, but doth contribute ſomthing particular, to the glory of our great GOD, and Saviour JESUS CHRIST. The firſt is plain, that All things were created by JESƲS CHRIST. For where is the Chriſtian, who underſtands not this, and knows not, that to create, doth ſignifie, in the uſe of Scripture, to make a thing, either of nothing, or of a matter, which had no diſpoſedneſs to the form, that it receiveth. And foraſmuch as there is none, but the Divine Power, that is capable of ſuch an action, or operation; thence it comes, that this word is never attributed to any, but GOD only. There's none p. 67but He that doth create things. For this cauſe, among the other Titles which are given him for marks of His glory, He is ſtiled, The Creator; this Title appertaining unto Him alone. When the Apoſtle then ſaith here, and twice repeats it, That all things were created by the Son, he ſignifieth, that it is of Him they received all the being they have; that it is He, who by this Noble and Divine manner of working, which the Scripture calls Creation, brought them from non-being, to a being; who by His infinite power, produced the matter of which they conſiſt; prepar'd it, and fitted it as it now is, inveſting it with thoſe forms, and admirable qualities, on which all the motions of their nature do depend; that is to ſay in one word, The LORD JESUS is the Creator of the Univerſe. It was not poſſible to expreſs this truth more clearly. And thus it is, that all Chriſtians always underſtood this paſſage, until thoſe new Enemies of the Divinity of our LORD, who blaſphemouſly ſay, that He hath no actual ſubſiſtence in the world, but ſince His birth of the holy Virgin; they not able to bear ſo reſpendent a light, have endeavoured to obſcure it by the fumes of their frivolous and falſe gloſſes. They ſay therefore, that the word Create ſignifieth in this place, mearly to reform and re-eſtabliſh things; to put them in a better eſtate than they were in; and not to bring them out of nothing, and give them their whole being. They will have it, that the Apoſtle by ſaying, All things were created by JESƲS, doth intend, not the firſt Creation of the World, when ariſing out of nothing, it receiv'd its natural being and form from the Creator: But the Renovation of the World, wrought by the Preaching of the Goſpel, and by the word of the Apoſtles, whom the LORD ſent to reform the Nations, and to put things in an incomparably better and more happy eſtate, than they were in before. Enſlav'd they were to the Empire of Sin and Satan; whereas by the Doctrine and Power of the LORD JESUS they have now been conſecrated to God, and ſanctified to His glory. Unto this I anſwer, That it's true, the World was renewed by the Goſpel; inaſmuch as this holy Doctrine did aboliſh both the Ceremonies of Moſes's Diſcipline, and the falſe Religions of the Heathen, and formed in the whole earth a new people that ſerve God in Spirit and in Truth, being created in righteouſneſs and holineſs. I acknowledge alſo, that this Renovation is the work of a Divine Power, and could not have been effected by any Humane or Angelical ſtrength; by reaſon whereof it may and ought to be called a Creation; it being evident, that there was need of no leſs vertue to reform the World. than to create it. And finally, I grant likewiſe, that JESUS the Son of GOD, is the true and ſingle Author of this ſecond Creation. But to this I adjoyn two things; firſt, That though this paſſage might be underſtood of this Reformation of the World; yet it would of neceſſity infer, That JESUS, to whom it is attributed, is the true Eternal GOD. For ſince this work is no leſs, nay ſince it is greater than that of Creation; it is evident, that none but a true GOD could be the Author of it: It being clear (as we ſhall ſay anon) that Creation is ſet before us in Scripture, as an Argument of true and eternal Divinity. And the thing ſpeaks of it ſelf. For ſince a Divine and Infinite Vertue is requiſite, to regenerate men and deſtroy the ſervitude of Sin and Satan; it muſt of neceſſity be acknowledged, That JESUS the Author of this great work, hath an infinite power; that is to ſay, is truly GOD; no finite ſubject being capable of an Infinite power, and none being infinite but GOD alone. Thus you ſee, it is in vain that the Hereticks do toil them; their own Interpretation (though it were admitted) neceſſarily inferring the thing which they oppoſe; to wit, That JESUS is true GOD, Infinite and Eternal, and ſubſiſting before all ages. But I ſay, in the ſecond place, that this Text cannot be underſtood of the Reparation, or ſecond Creation of the World. Firſt, becauſe the Apoſtle will by and by ſpeak of that in the three Verſes immediately following; where He loftily deſcribeth it, ſaying, That JESƲS CHRIST is the head of the body, the Church, the beginning, and the firſt-born from the dead: By whom the Father hath reconciled all things to Himſelf, as well Celeſtial as Terreſtrial, having made peace by the blood of His croſs. By means hereof, unleſs we will render S. Paul guilty of vain babling, and uſeleſs repetition; we muſt confeſs, that as in this ſecond place, he ſpeaks of the Reparation and Renovation of things; ſo in the former, he ſpake of their firſt Creation. Secondly, this ſame appears again, from p. 68his reckoning the Angels expreſly among the things created by JESUS CHRIST, yea, he inſiſteth on them more than on the reſt (as we ſhall ſee hereafter). ſaying, That by Him were created things in heaven, Thrones, Dominions, Principalities and Powers. But the Angels were not renewed, nor repaired by JESUS CHRIST, ſince that ſin neither ruined their nature, nor made it wax old, nor ſubjected it to vanity. It muſt therefore be concluded, that the Apoſtle ſpeaks here, not of the reparation of things, but of the firſt creation of them; it being moſt certain, that the Angels were created, their nature, though holy, yet being not, for all that, eternal, and without beginning, I grant, that by the Salvation which we have receiv'd from JESUS CHRIST, the Angels have been re-united to us, and ſettled again in peace and good intelligence with us, from whom our ſin had ſeparated and eſtranged them; and this is that the Apoſtle meaneth, when he ſaith here beneath, Col. 1.20. Ep…hſ. 1.10.Col 1:20That GOD hath reconciled things in heaven, and things in earth by the death of JESƲS CHRIST; and elſwhere, that He hath recapitulated, or gathered together again in CHRIST, both that which is in heaven, and that which is on earth. But this is not to be called a creating of the Angels; nor can any example of ſuch extravagant language be produced, that creating of perſons was put, to ſignifie a reconciling them with thoſe they hated, and whoſe communion they avoided, Otherwiſe, ſince JESUS CHRIST reconciled us alſo with GOD the Father, incorporating us into His family, ſo as He is thereby become our Father, and we His children, in the ſame manner that we are brethren with the Angels; it might, to expreſs this, be alſo ſaid, That JESUS CHRIST created GOD the Father; which no ear, I ſay not Chriſtian, but that is ever ſo little rational, could poſſibly endure. Finally, the contexture it ſelf of the Apoſtles words doth evidently ſhew, that they muſt be underſtood neceſſarily, of the firſt, and not of the ſecond creation of things. I confeſs, the Holy GHOST ſometimes uſeth the word Create, … ſignifie the Production of the ſecond work of GOD; that is, the work of His grace in JESUS CHRIST. But He never doth it without ſome addition and reſtriction, that evidently limitteth the word to ſuch a ſenſe, as for example, Iſa. 65.17.18.Isa 65:17Isa 65:18when He ſaith in Iſaiah, that he is about to create new heavens, and a new earth; and that he is about to create Jeruſalem to be a joy, and her people gladneſs: The very form of this language, ordered in the Future Tenſe, as you ſee, and thoſe New Heavens, and that Jeruſalem, which He ſaith he is about to create, do evidently ſhew, that it is not of the firſt creation of the world He intended to ſpeak. So when the Apoſtle ſaith, that GOD hath created them both (that is, the Jews and the Gentiles) in Himſelf into one new man: This latter word New, leaveth no place for doubt, but that he meaneth here, the ſecond Operation of God, by which Jews and Gentiles were united into one onelyonly people; and not of the firſt, whereby they were brought forth into their natural exiſtence: And likewiſe, when he ſaith in the ſame place, Eph. 2.15, 26.Eph 2:15Eph 2:26that we are created in JESƲS CHRIST unto good works, which GOD hath prepared, that we ſhould walk in them. The perſons of whom he ſpeaketh Ʋs, that is, the faithful, diſtinquiſh'd from other men; and the end of this work of GOD, to wit, good works; theſe do ſufficiently clear it, that the Creation there meant, is the ſecond, and not the firſt: Nor can any reaſonable man doubt of it. In theſe places, and others like them, if there be any, the word Create is ſtill limitted and circumſtantiated. Otherwhere, when it is uſed ſimply and abſolutely, it is not to be taken, but for the firſt Creation; as when Iſaiah ſaith, Iſa. 42.5. Rev. 4.11.Isa 42:5Rev 4:11that GOD hath created the Heavens; and S. John in the Revelations, that the LORD created all things, and in a multitude of the like places: Neither can there be brought ſo much as one to the contrary. For as to that, which the Adverſaries alledge, out of the Epiſtle to the Epheſians, where they pretend, that the Apoſtle's ſaying, Epheſ. 3.9.Eph 3:9GOD created all things by JESƲS CHRIST, muſt be expounded of the ſecond, and not the firſt Creation; in this they do not prove, but preſuppoſe the thing in queſtion; nothing obliging us to depart, in this place, more than in the others, from the common ſignification of the Word. Foraſmuch then as in this Text upon which we are, this term Create, is uſed ſimply and indefinitely, without any limitation or reſtriction, the Apoſtle ſaying, and twice repeating, that all things were created by the Son of GOD; nay, adding, to ſhew the extent p. 69of this ſubject more fully, both things which are in heaven, and things which are in earth, viſible and inviſible, Thrones, Dominions, Principalities and Powers; let us conclude, that it muſt be taken as in other places, where it is couched after the ſame manner ſimply and abſolutely; that is to ſay, taken for the firſt, and not the ſecond Creation. If there be liberty to do otherwiſe, and to give it, any where, the ſenſe we pleaſe, without other reaſon, then that of our own fond imagination, who ſeeth not, but that by ſuch an overture, there will be no longer, any thing certain or aſſured left in Scripture? For as theſe Hereticks, by this cavilling gloſs, would deprive the LORD JESUS of the glory of the firſt Creation; another might bereave the Father of it, by the ſame means; interpreting the paſſages of Scripture, which affirm, that GOD created the world, not of its firſt Production, by which it came out of nothing into being; but mearly of a Reparation, or a Renovation of the Univerſe; and in conſequence hereof pretend, with ſome Philoſophers, that it was ſurely long before it was created; but not in the condition, and the form, it afterward obtained. But GOD forbid, that Chriſtians ſhould ever ſuffer impiety to have ſuch a licence over the Word of GOD. Let us keep religiouſly to the truths which the Scriptures teach us, and receive their language with a candid and and ſincere belief. Let Hereſie riſe in commotion, and be as unquiet as it will, ſince the Apoſtle, the mouth of Heaven, and the trumpet of GOD proclaimeth, That all things were created by the LORD JESƲS, receive we this ſacred Verity; believe it and confeſs it, ſo much the rather, for that it is not here alone, but in divers other places beſide, that the Scripture teacheth it us. For, not to repeat here, that which we touch'd afore, out of the Epiſtle to the Epheſians, where it is ſaid, That the Father created all things by JESƲS CHRIST; what can be ſaid more expreſly or directly, then that we read in the beginning of S. John, where this Divine Author ſpeaking of the Word, which was made fleſh, and whoſe glory himſelf and his Fellow-brethren ſaw, and who was in the beginning with GOD, ſaith aloud, That all things were made by Him, and without Him was not any thing made, that was made: and that the world was made by Him? What can be uttered, or conceived more clear, than what we read in the Epiſtle to the Hebrews; where the Apoſtle, not content to have ſaid at the entrance, That the Father made the Worlds by his Son; doth ſay of the Son a little after, what the Prophet ſingeth, LORD, thou haſt founded the earth in the beginning, and the heavens are the works of thine hands. Hebr. 1.10.Heb 1:10Certainly this proof is ſo firm, that all the Devils of Hell ſhall never be able to pluck it from us. And nothing can be imagined more bruitiſh, than that evaſion which deſpair hath here inſpir'd the Hereticks withal; Though, ſay they, the Apoſtle have alledged theſe words of the Pſalm, yet his intention was not to apply them to CHRIST, but the following words only, Thou remaineſt, and art the ſame, and thy years ſhall not fail: For is not this a plain giving the Apoſtle the lye, who directly affirmeth, that it is to the Son: the holy Spirit ſaith, LORD, in the beginning thou haſt laid the foundations of the earth? Beſides, if this alledging of the Pſalm do infer nothing elſe, but that the Son is permanent, and ſhall not fail, it will be impertinent, and not at all ſuffice for the Apoſtle's deſign in this place. For his aim is to exalt the Son above the Angels; but if the paſſage he brings for this purpoſe, do conclude only, that the Son is immortal, and immutable; who ſees not, that by this reckoning, he attributes nothing to Him, but what agreeth to the Angels alſo, whoſe nature is likewiſe incorruptible and immutable. Since then the Scope of the Apoſtle is to ſhew, that JESUS CHRIST hath qualities, which appertain not to the Angels; and ſince on the other ſide, the paſſage he alledgeth doth repreſent nothing of that kind, but the creating of the world, it muſt of neceſſity be acknowledged, that it is the holy Apoſtle's intention to apply to the LORD principally, this firſt part of the place, wherein is ſaid, That He hath founded the earth, and that the heavens are the work of His hands. And ſo you ſee, that the Supreme Wiſdom, begotten of the Father before all Ages, which neither is, nor can be any other than the LORD JESUS, doth proteſt in the Book of Proverbs, that it was with GOD, its Eternal Father, Prov. 3.Prov 3when He created the World; to ſhew us, that it was the Governeſs and Superintendant of that great work. And Moſes repreſents it to us in the beginning of Geneſis, as far as the nature of the time, and of the Old Teſtament would ſuffer. For p. 70he reporteth GOD, not creating any thing, but by his Word, He ſheweth Him ſpeaking at every part of His Work. GOD ſaid, Let there be light. GOD ſaid, Let there be a Firmament. GOD ſaid, Let the waters be divided, and let the day land appear, and ſo in all the reſt. Whence comes it, that ſo ſage a Writer, makes this Supreme and unſpeakable Nature ſpeak thus, for the creating of each of His Works. Let the Jew toil himſelf to the utmoſt, he will never be able to give us a good and pertinent reaſon of it, John 1.1.John 1:1ſuch as may content our minds. But S. John calling the Son of GOD the Word, unvails this ſecret to us; ſhewing us, that it is by this His Word the Father did create the world. And Moſes, to ſignifie it myſtically, and in ſuch ſort as became that time, repreſents GOD not creating ought, but by ſpeaking. Be it then concluded, againſt the obſtinate fury of Hereticks, that the LORD JESUS is the Creator of all things.

And this is ſo clear, that the moſt part of thoſe very men that deny His Eternal Divinity, have not refuſed to acknowledge it: as they in particular, who after the name of their old Leader, are commonly called Arrians: theſe avouching, that it is by Him the Father created the Univerſe at the beginning; yet forbear not to deny, that He is Eternal GOD, of the ſame Eſſence with the Father. Wherein, as I confeſs, they ſhew more modeſty than the reſt; not having the forehead to reject, what the Scripture doth ſo clearly exhibite: So I muſt needs ſay, they diſcover leſs perceivance and acuteneſs; admitting a truth, incompatible with the error which they hold. For if the LORD JESUS did create the world, as they ſay, in concurrence with the Scripture, do confeſs, it muſt of neceſſity be granted, that He is very JEHOVAH, whom in time paſt Iſrael did adore; which notwithſtanding, is the thing that they oppoſe. This conſequence appears, firſt, from what we noted afore, That the Scripture never aſcribes the action of Creating to any, but GOD only. Secondly, from that in Iſaiah, the title of Creator is given to the true GOD, to diſtinguiſh Him from creatures, as being incommunicable to any other beſides Him. Iſa. 42.5. & 45.12. & 48.13. & 51.13.Isa 42:5Isa 45:12Isa 48:13Isa 51:13It is I (ſaith He) who have made the earth, and who have ſtretched out the Heavens. Finally, the thing ſpeaks of it ſelf. For the Power requiſite for the creating the world (that is, to make it of nothing) is ſo great and ſo infinite, that the Philoſophers, with all the light of their Reaſon, could not comprehend it; but were ſo far from attributing it to any Creature, that they deny'd it unto GOD Himſelf. Whence it follows, that if there be any part of Divine Glory proper and eſſential unto GOD, it is this ſame without all doubt. Seeing then it is found in the LORD JESUS, we muſt neceſſarily confeſs, that He is in truth the Great GOD, moſt High, Eternal, and Bleſſed for ever above all things. As for the diſtinction they advance to cover their error, alledging, that the Son was but the Inſtrument and Miniſter of the Father in the work of Creation; not the firſt and principal cauſe, it is vain and frivilous. For this creative vertue being infinite, it cannot be but in an Infinite ſubject, and in a Soveraign and principal Agent. It cannot be communicated to an Inſtrument, ſeeing that every Inſtrument being finite, is conſequently uncapable of receiving, and containing an Infinite vertue; ſo as, ſince it is in the perſon of the Son, it unavoidably follows, that He is not the inſtrumental, as they ſay; but the firſt and the principal cauſe in the work of Creation. Rev. 1.Rev 1And S. John clearly ſhews it in the Revelation, where he ſaith, That He is Alpha and Omega, the firſt and the laſt; a thing that cannot be ſaid of an inſtrumental cauſe, which hath neceſſarily above it another Agent of a diverſe nature. The Apoſtle alſo clearly refuteth this gloſs, when he appropiates that to JESUS CHRIST, which the Prophet uttered evidently of the firſt, the principal and ſupreme cauſe of the Creation; LORD, thou haſt founded the earth at the beginning and the Heavens are the works of thy hands: An Application, which would be evidently falſe and impertinent, if JESUS CHRIST were only the inſtrmental cauſe of the Creation. The obſervation upon which they pretend to ground this diſtinction, is no whit more ſolid, to wit, that the Scripture ſaith indeed, the world was created by the Son; but not that the Son did create the world. For firſt, S. Paul ſaith in expreſs terms, that the Son founded the earth, and though he had not ſaid it, who ſees not, but that the one and the other do amount to the ſame thing? and that His ſaving, All things were created by the Son, is all one, as p. 71if he had ſaid, That the Son created all things: But if this form of Speech would infer, that the Son is not the firſt and principal Efficient of the Creation, the ſame muſt be concluded alſo of the Father, ſince S. Paul ſpeaking of Him, ſaith in like manner, That All things are of Him, and by Him, and for Him. But that which he ſaith here of JESUS CHRIST, in the ſecond place, That all things were created for Him, doth further demonſtrate the ſame truth very clearly. For theſe words do ſignifie, that the Son is the laſt and ſupreme end of the Creation of things; a matter which pertaineth only to the principal cauſe, and not to the inſtrument it uſeth for the effecting of its work. Sure it is clear, that it's the true GOD, who is the ultimate end for which all things were created, that the glory of His Divine Vertues might be manifeſted, ſo as He might be known and ſerved as He is worthy. This falls not under conteſt. Since therefore it is for the Son, that all things were created, it muſt be acknowledged, that He is the true Eternal GOD; it being not poſſible that a Creature ſhould be the end, for which all things were created. From thence the Apoſtle concludes in the third place, That JESƲS CHRIST is before all things. For ſince He created them all, it muſt of neceſſity be, that He ſhould ſubſiſt, before they were. And he noteth it expreſly, that none might ſuſpect Him of novelty, as if he He had not been, but ſince Moſes, under colour of His having not been manifeſted, till the fulneſs of time. John 8.John 8He is not only before Moſes and Abraham (as Himſelf ſaith in S. John) but before all things, from the beginning, before there was any thing created, before the mountains were ſettled, Prov. 8.Prov 8and before the hills. As ſaith Wiſdom, that is, the Son himſelf, in the Book of the Proverbs. But the Apoſtle, after having thus given to the LORD JESUS, the glory of creating all things, paſſeth on further, and attributeth to Him the preſervation of them. All things (ſaith he) ſubſiſt by him. It's this, which he expreſſeth otherwhere, in other terms, when he ſaith, Hebr. 1.3.Heb 1:3That he ſuſtaineth all things by His powerful word: that is to ſay, He preſerves them by His Providence, as He created them by His vertue; their being, their life, and their motion, ſo depending on Him, that when He hideth His face they are troubled, and fail utterly, and return unto their duſt, or their nothing, as the Prophet ſingeth. Whence yet again appears, Pſal. 104.29.Ps 104:29that He is the true GOD, the Eternal one, bleſſed for ever, with the Father; foraſmuch as this preſervation of the Univerſe, is one of the higheſt and moſt incommunicable glories of the Deity.

Let us now conſider, what are thoſe things, whoſe Creation and Conſervation the Apoſtle doth attribute to the Son of GOD: All things (ſaith he) were created by Him; thoſe that are in heaven, and thoſe that are in earth; viſible and inviſible, whether they be Thrones, or Dominions, or Principalities, or Powers. He leaves not any Creature, of higher, or of middle, or of lower rank, without the reach of his aſſertion; and for the encloſing of them all within it, he makes uſe firſt of a diviſion taken from their elements, I mean, the places where their natural abode is, ſaying, Things in heaven, and things in earth. The Scripture ſpeaketh often of them, in the ſame manner. As when we are forbidden in the Decalogue, to make Religious uſe of any Image, or the likeneſs of any thing whatever, Thou ſhalt not make thee (ſaith the LORD) any image, of things that are in heaven above, or in the earth beneath, or in the waters under the earth. By Heaven he meaneth, not only that vaſt Region, where we ſee the Sun and the other Stars to be lifted up: But alſo Paradiſe, the Habitation of Angels, and of the ſouls of Saints above: and this void ſpace, where the Fowls do fly, and where the Showers, and the Thunders, and the other Meteors, are formed below. By Earth, he meaneth this whole Globe wherein we live, with the waters that run in ſtream, or do float here. There being then no creature, but is in one of theſe two places; it is evident, he doth comprize them all, by ſaying, The things that are in heaven, and thoſe that are in earth. But he addeth yet another diviſion no leſs general, taken from the quality of the things themſelves; which all are, either viſible, as the Heavens, the Elements, the Plants; and the living Creatures; or inviſible, as the Devils, and the Angels, and the ſouls of men. And to the end none might imagine that the good Angels, by reaſon of the excellency of their admirable nature, were excepted from this number, the Apoſtle makes expreſſeſt mention of them, giving a touch at the falſe p. 72Teachers thereby, who taught the worſhipping of Angels, as he will ſhew hereafter. To refute this error, he ranketh them by name, among the things that were created by JESUS CHRIST, and that depend on Him, and were made for Him. For there is no doubt, but they are the holy Angels, whom he calleth here Thrones, Rom 8.37. Epheſ. 1.21.Rom 8:37Eph 1:21Dominions, Principalities and Powers: And he uſeth theſe words ſo often in this ſenſe, as in the Epiſtle to the Romans, and to the Epheſians, and elſewhere, that I wonder not a little at ſome Expoſitors, who give them here another reference. There is great likelihood that this diverſity of names doth ſignifie a great difference among the Angels. Indeed, there is no ſort of Creatures in the whole Univerſe, but an admirable variety is found among them; that Soveraign Wiſdom which hath formed them, having pleaſed to ſet forth the infinite riches of His power and underſtanding, in the diverſity of thoſe ranks, qualities and functions by which He hath diſtinguiſh'd things, which are otherwiſe of a like, yea, of the ſame nature. To paſs by the reſt, who can reckon up the differences of eſtates, of conditions, of temperaments and inclinations, which are obſerved among men? All of them have the ſame nature, none have the ſame form, nor the ſame countenance. We may not doubt, but that there is ſomthing ſemblable among the Angels, and that in their intelligible World, there is ſome image of that variety, which renders our viſible one ſo beautiful, and ſo mervellous. The Apoſtle to expreſs this difference of their Orders, uſeth the names of thoſe divers degrees which are found in the States and Polities of the world; where are Thrones; that is, Monarchs and Kings; Dominions, that is, Dignities, which though very high, yet art beneath Kings, as Dukes and Archdukes; then Principalities, as the Governors of Cities and Provinces; and laſtly, Powers, ſuch as inferior Magiſtrates are, whom the Latines in the Apoſtle's time, did call by the very name that we read here, and it is yet in uſe **Il podeſtà.among the people of Italy. From whence, in my opinion, it may be with reaſon concluded, that there is a diverſity of charges and Miniſtries among the Angels. If you ask me, what the Orders of them be, and how many, and what the difference between them is, and whether it conſiſt in qualities of their nature, or only in the employments GOD hath given them; I am not aſhamed to confeſs unto you freely, with **Exchir…d. c. 58.S. Auguſtine, that I cannot tell; the Scripture, which alone could inform us, having declared nothing about it to us. As for that which the Roman Schools do ſound withal upon this matter, of nine Orders of the Celeſtial Hierarchy; it is but the fanſyings of a man, that having overmuch leiſure, amus'd himſelf to faſhion the ſame, with the leaſt unhandſomneſs he could, in imitation of ſome fond Jewiſh imaginations of like nature; and to make them weigh the more, did ſet them forth under the holy and venerable name of Dionyſius the Areopagite; the frigid frothineſs of his pufft-up ſtile, his quirks, and his vanity, and his whole air, being infinitely far from the gravity, modeſty and ſimplicity of the Apoſtles Scholars, do ſufficiently ſhew, that he is nothing leſs than what he affirms himſelf to be: and indeed, long ſince, ſome teſtimonies urged out of his Books by Hereticks, Concil. tom. l. 855. Ep. Joan. Maro…ia Ep …. A. C. …32.have been rejected by the Orthodox, as Apocryphal and uncertain, and ſuch as were not S. Denys's at all. Laying aſide therefore, beloved Brethren, the empty and vain Authorities of an humane ſpirit, let us content our ſelves with what the Apoſtle hath told us in this ſubject, and let us diligently make our profit of His Divine inſtructions.

Let us learn from them firſt, to adore the LORD JESUS as Creator of the Univerſe; and to acknowledge by this work of His, His true and eternal Divinity. Let no objection, or carnal difficulty; let no Heretical ſubtilty, ever pluck up this ſacred truth out of our hearts. Let us oppoſe the Apoſtl's Authority, againſt all that men and Devils can ſay or invent to the contrary. And admire we conſtantly, the goodneſs, and the wiſdom of the Father, who gave us ſuch a Saviour as our neceſſity did require. For none was able to repair us, but He that firſt made us; and the hand alone which created us, could reſtore us to that bleſſed ſtate, from whence we had fallen by ſin. And ſince GOD hath given us for Mediator, and the Prince of our Salvation, the ſame whom this great frame had for its Creator, let us embrace Him with a firm belief. Be we content with His fulneſs, and regard none beſide Him, in heaven or in earth. The Angels, how ſublime ſoever their nature and their p. 73dignity be, after all, are but creatures: not to ſpeak of men, who beſide the infirmity of their being, were all conceiv'd in ſin. But it is not enough to confeſs, that the LORD JESUS is the Creator of all things, and to acknowledge Him for our only Saviour and Mediator; this Faith muſt work and fructifie in us, it muſt ſpread it ſelf into all the parts of our life, muſt ſanctifie our affections and actions, arm us againſt all the temptations of the enemy, comfort us in affliction, and aſſure us againſt every fear. For ſince JESUS hath created this grand Univerſe; ſince Thrones and Dominions are the work of His hands; ſince it is by His Providence, that this All ſubſiſteth in the ſtate it is; who ſeeth not, with what Devotion we ſhould ſerve ſo Puiſſant a Monarch? This earth, that beareth you; this air, that you breath; theſe heavens, that ſhine on you; theſe plants, and theſe living creatures, that nouriſh or refreſh you; and theſe Celeſtial Powers, which encamp about you; all theſe things are productions of His power, and preſents from His bounty. In like manner, your own nature; this body ſo skilfully compoſed, and that ſoul which enliveneth it, are works of His Providence, which neither were created, nor do now ſubſiſt, but by Him. Is it not reaſonable, that you ſhould conſecrate to His glory, what you do hold only from His Grace? Remember alſo what the Apoſtle addeth, That as all things were created by Him, ſo they were made for him. Do not fruſtrate your Creator of His intentions. Live for His glory, ſince it was for it you were created. For if the Heavens and the Elements, and the Winds, and the Meteors, and the Plants, things deaf, and dumb, and inanimate, do preach and celebrate the wonders of their LORD, all of them obeying His voyce, and faithfully ſerving His deſigns; what will our ingratitude be, if with theſe ſenſes, and this excellent reaſon He hath given us, we alone of all His creatures, ſhould croſs His counſels, and diſhonor His Name, inſtead of glorifying it? The glory He requireth of us, is only that we walk in His Commandments; that we abound in good, and holy works; that we depart from all evil, and live in ſuch manner, as may oblige our neighbours to acknowledge, that this JESUS whom we ſerve, is truly a great GOD. Acquit we us then faithfully of theſe duties; and aſſure our ſelves, that if we advance His glory, He will provide for our bliſs, and guard us from all that oppoſeth the ſame. For ſince all things, Celeſtial and Terreſtrial; viſible and inviſible, were created, and do ſtill ſubſiſt by Him, there is nothing in the whole world, that ſhould make us afraid: All the Armies of Heaven, of the Elements, and of Nature, are in our Maſters pay, and neither war nor work, but for His intereſts, and by His order. Theſe very Thrones, theſe Principalities, theſe Powers, and theſe Dominions, which He hath exalted above all His other creatures, do not employ the mightineſs, and the glory of their nature, but for Him, and for thoſe that fear Him. They are miniſtring Spirits, ſent forth to ſerve for their ſakes, that ſhall receive the inheritance of Salvation. They keep us in all our ways. They defend us in life, they aſſiſt us at death, and convey us up into the boſom of our true Abraham. Let us live in aſſurance, under the protection of ſo good, and ſo great a LORD, that we may one day receive at His hand bliſsful Immortality, the great and laſt Donative His Benignity conferreth. To Him with the Father, and the Holy Spirit, the true GOD, bleſſed over all things, be for ever Honor, Glory, and Praiſe. Amen.