God-Man, Exposition · Verse 3
Verſ. 3. All things were made by Him, and without Him was not any thing made, that was made.
Who is here meant by Him? the fore-going verſes tell you? namely, the Word. And, who is meant by the Word, ye have heard at large, namely Chriſt. Whoſe Divinity the Evangeliſt had affirmed, verſ. 1. The Word was God, confirmed in the ſecond verſe, The ſame was in the beginning with God. And here he proveth it by a new argument, from the Creation of the World.
All things were made by Him, and without Him was nothing made, that was made.
Now the Apoſtle telleth you, Hebr. 3. 4. He that built Syllogiſm.all things is God, Chriſt built all things, ſaith my Text, Therefore Chriſt is God. The argument lieth fair and undeniable. But whereas, the Apoſtle Paul ſpeaks of a new Creation; we are hinted to think of a double Creation, There is the old Creation, and the new Creation. Now ſome Hereticks make a queſtion, which of the two is here meant, There is the old Creation ſpoken of by Moſes in Geneſis, In the beginning God Created Heaven, and Earth. And there is the new Creation ſpoken of by Paul, 2 Cor. 5. 17. If any man be in Chriſt, he is a new Creature: old things are paſt away, behold all things are become New.
The queſtion is, which of theſe the Text is meant of, All things were made by Him. Socinus, who denieth the Socinus, his damnable hereſie and opinion.Divinity of Chriſt together with his Satisfaction, maketh it to lay hold upon the latter of theſe, and ſaith, that in the Text ye muſt underſtand the new Creation, As, In the beginning was the Word. He underſtandeth the beginning of the Goſpell, not of the World, All things were made by Him, that is, all things were made new when Chriſt was born of the Virgin Mary. Theſe are the all things meant in the Text, ſaith Socinus.
As this is not true, ſo it will not ſerve his turn. It is not true, nor conſonant to the Text, which doth not ſay, that all things were made new by Him, but that all things were made by Him; and undeniably ſpoken of the Creation of the World.
Neither will it ſerve his turn. He hopeth by this evaſion to avoid the dint of this argument, taken from the Creation of the World, to prove the Divinity of Chriſt, but it faileth him; for take that which he granteth. By all things, here, we muſt mean the new things, the new Creature; If this be the thing, we will prove Chriſt to be God in ſpight of Socinus. For who can turn a heart of ſtone, into an heart of fleſh? who can work faith, and love? faith in an unbelieving heart, love in an hating heart, and meekneſſe in a paſſionate heart? who, but God! Do not theſe things declare an Almighty power? This by his owne Confeſſion, proves him to be God.
But we are to underſtand it, of the old Creation of the World, which Moſes telleth us of. All things were made by Him, that is the propoſition. An illuſtration of it in the following words, without Him was nothing made, that was made. In the propoſition, obſerve two things.
Firſt the Effect. All things were made,
Secondly The Efficient. By Him.
This is an excellent help, and of great Concernment, The making of all things, is the firſt leſſon that God Almighty teacheth us in the Bible; In the beginning, the Lord made Heaven, and Earth. Therefore, worthy the dwelling a while upon, and making inquiry into theſe five things, for the clearing of theſe words.
Firſt, What are the things here meant?
Secondly, In what Order?
Thirdly, In what ſpace of time?
Fourthly, In what manner?
Fifthly, To what end were they all made?
When theſe are done, we ſhall come clearly to ſhew that the Lord Jeſus Chriſt had an influence, as the Efficient cauſe of all theſe. All things were made by Him.
Firſt, What things are here meant? All things. Theſe 1. All things are here meant.are words of a vaſt Comprehenſion, but you ſhall find them all reduced to four heads, by God himſelfe. In the fourth Commandement, Exod. 20. 11. In ſix dayes, the Lord made Heaven, and Earth, the Sea, and all things that are therein. Theſe are the heads of the All things.
Firſt, the Heaven: Heaven is a fair building, a glorious Fabrick of three Stories, the firſt, ſecond, and third Heaven. 1. Heaven.So Paul teacheth us to diſtinguiſh, when he ſpeaks of his being rapt up into the third Heaven. Therefore there is a ſecond, and firſt, as well as a third. And theſe three Heavens were ſweetly reſembled, by thoſe three Courts in Solomons Temple. There was the firſt Court, the outward Court, and the Court of the Gentiles, which was common for all ſorts of people to come into; So is the firſt Heaven here below, Men breathe in the aire, birds and beaſts they live and breathe in the aire, which is the firſt Heaven. The ſecond Court was ſomething more hidden: In that the golden Candleſticks were, which were the Lights, that lighted the Temple. So are the Sun, Moon, and Stars in the ſecond Heaven. The third Court, was the Holy of Holies, into which entred none, but the high Prieſt. And the third Heaven, is the Heaven of Heavens, into which Jeſus Chriſt the high Prieſt is entred, to prepare a place for all his Members. All theſe Heavens were of Chriſt's making, Hebr. 110. Thou Lord, in the beginning, haſt laid the foundations of the World, and the Heavens are the work of thy Hands.
The ſecond head, is the Earth, the Circle of the World, the pavement of this glorious Fabrick, the foot-ſtool of the 2. Earth.moſt high God. Of his making it, you have an excellent expreſſion in Job, Job 38. 4, 5, 6. Where waſt thou, when I laid the foundations of the Earth? ſaith God, there; declare, if thou haſt underſtanding, who hath laid the meaſure thereof, if thou knoweſt? or who hath ſtretched out the line thereof? wherein are the foundations thereof faſtned, or who laid the Corner-ſtone thereof? God hath ſo made it, as to make it The admirableneſſe of the fabrick of the Earth.admirable to our underſtandings; that ſuch a vaſt body, as the Earth is, of a round figure, and ſo fit for motion, ſhould be ſtill immoveable! a body ſo heavy, ſhould yet be able to hang, as it doth, in the midſt of the air! Why, God hath faſtned it by a Word of his own power, Job 26. 7. He ſtretcheth out the North over the empty place, and hangeth the Earth upon nothing. Which of us can hang a ball in the aire, without ſome ſupport? God, He hangeth the Earth; how? upon nothing, but upon the aire without ſide of it.
Then Thirdly the Sea, Pſal. 95. 5. The ſea is his, and He made it, ſo, as to make all men rejoyce in the thoughts of it, 3. Sea.Pſal. 97. 1. The Lord reigneth, let the Earth rejoyce, let the multitude of the Iſles be glad thereof. It is with an Emphaſis: All ſorts of men, that dwell in Iſlands, have much cauſe to rejoyce, becauſe God reigneth. For if He did not Reign, and Rule, and bound the Seas, with which they are compaſſed, they would quickly be deſtroyed. If God did God boundeth the Seas, being above the Earth; elſe the Iſlands would be deſtroyed.not reign, the naturall place of the Sea is above the Earth, and how ſhould we in this Iſland be overflowed in a moment, if He bounded not the ſeas? Ye ſhall ſee an elegant compariſon in Job 38. 8, 9, 10. Who ſhutteth up the Sea with doors, when it breaketh forth, as if it had iſſued out of the Womb, when I made the Clouds the garments thereof, and thick darkneſſe a ſwadling band for it, and brake up for it my decree'd place, and ſet barres, and doors. Here he compareth the ſea to a Child, breaking out of the Womb of his Decree; to a Child ſwadled, as it were with a Cloud. That is the expreſſion, Thick darkneſſe hath ſwadling bands for it. And it is rock't, as it were, in a Cradle of Providence.
The fourth head, is, Theſe All things, (as that place in Exodus telleth you) are the things that are within this Heaven, 4. All things.and Earth, and Sea. And all things therein. Which Paul reduceth to two heads.
Things Viſible, and
Things Inviſible, Col. 1. 16.
By Him were all things Created that are in Heaven, and Earth, viſible, and inviſible. Zanchius addeth a third branch to this diſtinction, and maketh it more plain, by ſaying, That all things that were made, are either viſible, or inviſible, or mixt. Viſible things, as the Stars, and Fouls, and Clouds of Heaven, the fiſh in the ſea, and beaſts upon the earth. Inviſible things, as the Angells, they alſo were made. They were not the Makers of the World, as ſome Hereticks have thought. Then there is a third ſort of Creatures, which are of a mixt nature, partly viſible in regard of their bodies, and partly inviſible in regard of their ſouls, and thoſe are Men. And ſo you have, The all things. Not to ſtand upon that, I will paſſe to another head.
Secondly, let us Conſider. In what order theſe things were made, That ſo we may learn the more to magnifie the 2. In what Order.Creatour. This ye ſhall have under ſundry Conſiderations. No way more profitable.
Firſt, all things were made ſo, in ſuch an order, as that 1. Heaven made before the Earth.Heaven, a place of bleſſedneſſe, was made before the Earth, the Stage of vanity. In the beginning, God created Heaven, and Earth; To teach us, that we ſhould begin our ſearch, and deſires, and love, where God began his Work firſt, at Heaven; and then at Earth. It is a Praepoſterous courſe, that is taken, to begin with earth: God did not ſo, He firſt made the Heavens; Firſt, ſeek the Kingdome of God, Math. 6. 33. And yet, through the Corruption of mens ſouls, Curvae in terras animae, Coeleſtium inanes, The moſt are bowed down to the Earth, and few look up towards Heaven. There are in the Militant Church ſome dead, and ſome living Children; ſome true, and ſome falſe Profeſſors. Suppoſe a Woman ſhould have a dead, and a living Child together in her Womb. The dead Child would make no way for his birth, the living would; ſo it is here, ſuch as are dead Profeſſors in the Womb of the Church, they do not make forward towards Heaven. But every living ſoul that is born for Heaven, and ordained for Heaven, will to Heaven. Every ſoul that is baptized with the Holy Ghoſt, and with Fire, hath a fire in it, that will carry it up Heaven-ward.
Secondly, as in order to the Creation, Things of leſſe perfection, 2. Things leſſe-perfect before more-perfect, in the viſible world.were made before things that are more perfect, as if ye come to the viſible World eſpecially; not, that otherwiſe the inviſible Heavens are more perfect then any thing we ſee. But I ſay the viſible World. God in the work of Creation went from things leſſe perfect, to thoſe that had more perfection in them. Firſt he made the Elements, then the mixt bodies compounded of them; and, amongſt them, ſuch as had life, before thoſe that had ſenſe; and ſuch as had ſenſe, before thoſe that had reaſon. A thing profitable to obſerve, that ſo ye may look at Gods method, both in Nature, and Grace. His method is to begin with the loweſt and ſo goe upward; to begin with leſſe perfection, and ſo go on to more. Do we aime at the top of Grace? Wee muſt climb up by certain ſteps; The New Creature goeth on as the Old Creature dyeth, from the leſſe perfect, to the more perfect. Never expect Love, and Fear, and Joy, and all at the firſt: God's work will be going on ſtill, from leſſe, to more perfection.
Thirdly, as to the poynt of order in the making of all 3. The eſſentiall part of the world made before its Ornaments.things, God he made the Eſſentiall part of the World before he made their Ornaments. As ye know, he made the the Heaven, and Earth, and Sea, before he made their furniture; before He furniſhed the Heaven with Starres, and the Earth with Plants and Beaſts, and the Sea with Fiſhes. To teach us to look, in the poynt of Grace too, for the like proceeding. There are Eſſentiall Graces, and Graces that tend to Ornament. Eſſentiall Graces that goe to the Conſtitution of a Chriſtian: Such are Faith, and Love. And acceſſary graces that tend to his Ornament, and well-being: Such are joy, and aſſurance. Obſerve now Gods method, He firſt begins with the moſt eſſentiall happineſſe: but he that by faith layeth hold on Chriſt, and by love cleaveth to Chriſt, it may be God will make him ſtay ſome time for his Ornaments, before he furniſheth him with full Aſſurance; even as a Heaven, before ſtarres to furniſh it.
Again, It may be obſerved in order of Gods Creation. 4. He made things dependent, before the things they depend upon.That he made ſome things, which now depend upon others, before the things upon which they depend. For inſtance, the light ye know dependeth upon the Sun, the Sun being removed, we ſhall have no light; but yet God made the light before any Sun. The light was the work of the ſecond day, and the Sun not made till afterwards. The growing of Plants, and Fruits now depend much upon the husbandry of men, and upon ſhowers and rain; yet God made them before any raine, or any man to till the ground, Gen. 2. 5. Every plant of the field before it was in the earth, and before it grew, for the Lord had not cauſed it to rain upon the earth, and there was not a man to till the ground. To teach us thus much, That all the Creatures though they be ſubordinate one to another, doe yet depend more upon God, the firſt Cauſe, then upon any ſecond Cauſe. And to let us underſtand, That we have reaſon to depend upon God, though we ſee no meanes. He that can maintain a light without a Sun, and cauſe things to grow without rain, he can maintain grace in thy heart, though thou haſt no means, or but ſmall means of thriving in that way. I do but hint theſe things by the way, as profitable Obſervations from the Creation of the World.
Laſtly in poynt of order, God made Man laſt of all. He, ye know, was the workmanſhip of the ſixth day, and that to 5. He made Man laſt of all.the end we might ſee both his wiſdome and his goodneſſe; a great deal of wiſdome in this, That after God had raiſed ſuch a glorious Fabrick as the world is, he ſhould do as ſometimes men are wont to do. A man that buildeth, (ſuppoſe) a Library, or Exchange, or ſome ſuch Monumentall place; It is uſuall for ſuch perſons to ſend their Pictures thither, and to have them hanged up therein, that all may know at whoſe charge that was done. So God made the World, and furniſheth it, and then ſendeth his own Picture, and maketh man after his own Image, and putteth him into the World. And at ſuch a time as the Wiſdome of God had provided it, and furniſhed it. That man ſhould be ſo made as to let him ſee, that he was made to ſerve God, as other things to ſerve him: Therefore he is not created, till the latter end of the ſixth day, immediately before the Sabbath; that ſo the firſt work which he takes in hand, might be the worſhip of God that made him. Here is wiſedome, and goodneſſe, in this, aboundant goodneſs! God would not invite man unto bare walls, but firſt he buildeth, and furniſheth a houſe, and then bringeth his gueſt into the houſe, that Man at firſt might taſte and ſee how good the Lord was. And that all men might learn for ever to truſt him. He that provided for us a being, will he not, now he hath given us a being, maintain us? Theſe things I obſerve to you, from the Order.
Thirdly, Let us inquire into the ſpace of Time; wherein 3. In what ſpace of time.all theſe things were made. I do it the rather to let you ſee what Doctrine may be ſucked out of theſe firſt Principles of Religion. In ſix dayes the LORD created Heaven and Earth, the Sea, and all things therein. Here are divers Conſiderations to be deduced from hence.
1. God could have done all things in a moment, yet it pleaſed him to be ſix dayes about this great work. Dayes, 1. To teach us Deliberation.and not Moments. Firſt, to teach us the neceſſity of Deliberation in all matters of Conſequence. We underſtand God could have done all in a Moment; but he was pleaſed to take time about it, that he might thereby inform us, of the neceſſity of taking time, when we undertake things of Conſequence. Many a man doth that in haſte, that he Serius abſolvit, qui nimiùm properat.repenteth him of at leiſure, whereas he ſhould not have had cauſe to repent, if he would have taken leiſure in doing of it: Dan. 2. 16. He required time of the King, when he had a hard taske.
Secondly, dayes and not years. Here is an obſerveable 2. To bleſſe God more for Redeeming us, than for Making us.difference between the work of Creation, and the work of Redemption. The one was finiſhed in ſix dayes; but it coſt Chriſt three and thirty years pilgrimage upon earth, before he came to ſay, It is finiſhed. So much more noble is the one work, than the other. So much doe we owe more to God for his having Redeemed us, than for his having Made us. There is not one of us, but oweth himſelf to God for his Creation. If we had a thouſand, yea ten thouſand ſelves, we ſhould owe them all to Chriſt for our Redemption, becauſe that is the greater worke; it tooke God a longer time.
Thirdly in poynt of time. All things were made in ſix diſtinct ſeverall dayes; That ſo God might help us the better 3. To help us the better to underſtand the making of all things.to underſtand this great work. It is too vaſt for us to comprehend at once, The making of all things. Therefore God was pleaſed to caſt it into ſix ſeverall dayes, that ſo he might follow his work in our meditations. Moſes ſaith, Such a day was ſuch and ſuch a Creature made; that we might runne through all the Creatures, as it were, by theſe ſeverall ſtages, and let our affections goe on, as God went on in working.
Fourthly. But ſix dayes. De Poſſe, God might have done 4. To ſee, how great things God can do in a ſhort time.it in a moment. But defacto, he did it in ſix dayes. We ſee how great a thing God can do in a ſhort time. That which men and Angells could not have done, though he had given them a thouſand millions of years to have perfected it. Thirteen years was Solomon a building the firſt Temple. And forty yeares were the Jews a building the ſecond Temple. Here in ſix dayes, Heaven, and Earth, and Sea, and All things therein are made. Therefore truſt God, be thou never ſo low in thy eſtate, or name, or body, or Soul: He that raiſed the World out of nothing in ſix dayes, how ſoon is he able to raiſe thee to a Competencie of theſe things?
Laſtly, Six dayes, and no more. God caſt it ſo, as we may 5. To limit us a time of working.think, on purpoſe, to limit us a time of working, and a time of reſting. He himſelf wrought ſix dayes, and reſted the ſeaventh day from all his works. To teach us, That we ſhould have ſix dayes to labour in, and keep the ſeaventh as a Sabbath, Levit. 23. 3. Six dayes ſhalt thou labour, but the ſeaventh day is the Sabbath of reſt, an holy Convocation: ye ſhall do no work therein, It is the Sabbath of the Lord, in all your dwellings. That is the third thing. Ye have heard what theſe All-things are. In what order they were made. And in what ſpace of time they were created. See now next, In what manner they were created.
Fourthly, In what manner were they made?
They were made by the ſole word of God, without inſtruments, 4. In what manner.without materialls, meerly by the word of Command, Pſal. 148. 5, 6. Praiſe him ye Heaven of heavens, and ye waters that be above the Heavens, let them praiſe the name of the Lord; for he commanded, and they were created. He hath eſtabliſhed them for ever and ever, he hath made a decree which ſhall not paſſe. You read of no Inſtruments. Solomon could not make a Temple, but he muſt have a thouſand of Tools. God doth but ſpeak the word, and the earth was made. You read of no materials out of which he made the world. What can men make, if you give them nothing to work upon. Let a Smith have Iron, and a Maſon Stone, and they can make ſome Work: but here God maketh all out of Nothing, ſaith the Apoſtle, Heb. 11. 3. Through faith we Underſtand that the World was framed by the word of God, ſo that things which are ſeen, were not made of things which do appear.
Briefly, God made Something of Nothing, and then out of that Something, made All things, as one well expreſſeth it. That which (Gen. 1.) is called the earth, and the water, and the deep, that firſt matter, it was made out of meer nothing. There is ſomething out of nothing, and then out of that firſt-Matter were all things framed. There is all things out of ſomething; ſo as, mediately or immediately, all the Creatures come out of Nothing. There is Non-ens negativum; And ſo the firſt matter, commeth out of nothing. There is, Non-ens privativum; And ſo the other things, they came out of that which is, Non-ens tale, a thing that had no naturall diſpoſition to receive ſuch a form. And here is the omnipotency of God ſeen in both. For it requires as much power to produce ſuch and ſuch formes, as to produce that God Omnipotent in the Creation.firſt matter out of Nothing; and yet, This, God hath done. And this ſhould teach us both Obedience, and Humility, The conſideration of the manner of making all things. He made them all by his word. Who are we, that we ſhould diſobey the word of God, which every Creature was framed by. It is a ſhame for a man to be the worſt thing in his houſe. All the World is a houſe made for Man; and man approveth himſelf the worſt thing in the World, if he diſobey the Word of God. Fire, Haile, Ice, Snow, fulfill thy Word, ſaith the Pſalmiſt. He did but ſay, Let there be light, and the light preſently ſhined; How many words have we had? Ten words of the Law, as the Ten Commandements, all comprized in two Words under the Goſpell. Repent, and Believe, and how many are unbelieving and diſobedient ſtill? The Creatures caſt ſhame upon us in this particular, As they were made without Inſtruments, by a ſole word of Command, ſo they were made of Nothing; This ſhould take down our Pride: ſhall we be proud of the Creature? That is to be proud of Nothing. Proud of our parts, or gifts? Who art thou? the Son of Adam? vvho is Adam? the Son of duſt. What is that duſt? The Son of nothing. All reſolveth it ſelf into Nothing. And certainly he that hath brought ſomething out of nothing, can quickly reduce our ſomething, to nothing again, if we begin to be proud of it. As he did the parts, and power of Nebuchadnezzar, when he took away his underſtanding, and turned him to eat graſſe with the beaſts of the field. Some thing ye have heard about the Things, and the Order, and the Manner, and the Time.
Fiftly, See now, the End for which all things were made. 5. To what end.Solomon telleth you in one word, That they were all made for the glory of God, Prov. 16. 4. The Lord hath made all things for himſelf. The Heavens declare the glory of God. The firmaments ſhew his handy works. Therefore this is the great improvement, we ſhould make of all the things that are made, to read ſomething of God in them. And this is a duty that lyeth eſpecially upon man. Man as he is the moſt conſiderable part of the viſible World, ſo the only Creature that can conſider the reſt: and it lyeth as a more ſtrong engagement upon him, to Glorifie God above all, becauſe no viſible Creature can do it, if man deny it. And it lyeth as a more ſtrong obligation upon Miniſters to Preach the Word, becauſe Regularly none but they can Preach. And alſo upon Kings to govern, and Merchants to trade, becauſe none can govern, none can trade, in ſuch things as they. No, none but Men can conſider, and praiſe God, for what he hath done in the World. Therefore every man ſhould look at this great book of the Creature, as that which is written all over, with ſomething of God.
Beloved, There is many a man caſt away for not reading, when he is put to this book: a Non legit, here, may deſtroy a man; for not reading the book of the Creature. Though ſome of us take it but for a morall fault. Obſerve that, Pſal. 28. 5. Becauſe they regarded not the works of the Lord, nor the operation of his hands, he ſhall deſtroy them, and not build them up. Why, Should God ſet before us ſuch a glorious piece as this is, and ſhall not we conſider it with a Contemplative eye? An Artiſt thinketh himſelf negglected, when he hangeth forth a Picture to be viewed, and no body give it the beholding. All creatures are active upon the ſtage of the world; but Man is a Spectator as well as an Actor; therefore they ſhould obſerve, not themſelves Man is not to obſerve himſelf onelyonly, but what God doth in other Creatures.onelyonly, but whatſoever God doth in other creatures; and towards other creatures, as well as in and towards themſelves.
To this end, God hath fitted them with Senſe; to let the conſideration of him into their Underſtandings; and ſet them in ſuch a place of the world, as that they are compaſſed about, both with laſting works of Creation, Sun, Moon, Stars, Beaſts, Plants, and the like; and alſo with tranſient works of Providence, that paſſe over their heads daily. O therefore, that men would praiſe the Lord, and glorifie him in and for all theſe things that he hath made! That is the Uſe we ſhould make of it. Rev. 4. ult. Thou art worthy, O Lord, to receive glory, and honour, and power; for thou haſt created all things: For thee they are, and were created. Rom. 1. 20. Therefore give him the glory of his power. Who, but God, could have created ſuch a Palace as Heaven? and Pond, as the Sea? and Pavement, as the Earth? Give Him the glory of His wiſdom: O Lord, how manifold are thy works? In wiſdom haſt thou made them all.
It requireth wiſdom to manage a great Family; much wiſdom to martiall a great Army. What wiſdom is it in God, not onelyonly to make, but to govern all the hoſt of all the Creatures? In wiſdom haſt thou made them all, in wiſdom doſt thou govern them. Let all therefore give Him the praiſe of his Goodneſſe; for the next words there ſay, The earth is full of thy riches; namely, of his goodneſſe to the ſons of men; becauſe, for us were all theſe things made, and we were made for God, as ye heard before. And therefore made after his own Image.
Now, my Brethren, What doth God expect from us, in a way of requitall for all theſe things, but that, as they ſerve As the Creature ſerveth us, ſo we ſhould ſerve the Lord.us, ſo we ſhould ſerve him? That ſeeing we are made after his own Image, we ſhould repreſent him in our diſpoſitions and carriages towards the ſons of men, in being holy, and meek, and loving, even as God himſelf is. Whoſe image and ſuperſcription is this, (will God ask one day) that is upon thy ſoul? Is it God's, after which thou art made? or is it Satan's? If the Devill's, give to Satan that which is Satan's. God will give the Devill his due, one day. If he findeth his own Image ſpunged out of us, and the Devill's ſtampt upon us, wo be to us. As it is ſaid of Queen Elizabeth, that, paſſing by the ſtreets, and ſeeing ſome of her Pictures hang for Signes, that were not made like her, ſhe was angry, and cauſed them to be pulled down, and thrown into the fire. Brethren, I ſpeak it with trembling: Should any of you carry ſouls about you, that do not look like God, they muſt be thrown down, and caſt into the fire. Thus have I run over a ſort of Conſiderations, from the great and glorious work of the Creation. The next thing is to diſcourſe of Chriſt, as the Maker, the Efficient.
Verſ. 3. All things were made by him, and without him was made nothing that was made.
Verſ. 4. In him was life, and the life was the light of men.
The Divinity of Jeſus Chriſt, under the tearm of the Word, hath been aſſerted in the former Verſe, In the beginning was the Word, and the Word was with God, and the Word was God. And this our Evangeliſt proveth, by an Argument taken from the Creation.
Firſt, Generally, from the Creation of all things, All things were made by him, and without him was not any thing made that was made.
Secondly, More Eſpecially, from the Creation of living things, living Creatures; In him was life.
And Particularly from the Creation of Man; The life was the light of men.
That part of the Argument which is moſt Generall, lyeth in the third Verſe.
Where ye have two things.
The Argument, firſt, Propounded.
And ſecondly, Illuſtrated.
Propounded, All things were made by him.
Illuſtrated, Without him was not any thing made that was made.
In the Propoſition are two things.
Here is the Effect, All things made.
The Efficient, By him.
Of the Effect, I have ſpoken already.
I proceed now to the Efficient. Chriſt, the Eternall Word, was the Maker of them, All things were made by him. The Eternall Word was the Creator of all things.
Ye ſhall have this truth eſtabliſhed in the mouth of two or three witneſſes. Epheſ. 2. 9. Who created all things by Jeſus Chriſt. The Epiſtle to the Hebrewes will afford two pregnant teſtimonies, Heb. 1. 2. He hath in theſe laſt daies ſpoken to us by his Son, whom he hath appointed heir of all things; by whom alſo he made the worlds. This may ſeem ſomething difficult, becauſe he ſpeaketh of Worlds, whereas we acknowledg but one. Let it be conſidered whom he writes to, the Hebrews, whoſe cuſtome it was to ſtyle God, Rabboni, Dominus mundorum; The Lord of the Worlds. They were wont to ſpeak of three Worlds, the lower World, the higher World, and the middle World. The lower World containeth the Elements, Earth, and Water, and Aire, and Fire. The higher World, that containeth the Heaven of the Bleſſed: And the middle World, that containeth the Starry Heaven. We now being acquainted with this Language, and the Apoſtle writing to them, he ſaith, That God by Chriſt made the Worlds, thoſe worlds, which they were wont to ſpeak ſo frequently of.
And whereas one ſcruple might ariſe from this expreſſion in the Text, By him were all things made; that, in the Epheſians, God created all things [by] Jeſus Chriſt; this, to the Hebrews, By whom he made the worlds. As if Chriſt were onelyonly an Inſtrument in the Creation, and not the principall Efficient.
Therefore another place in this firſt Chapter will clear it, which ſpeaketh of Chriſt as the principall Efficient of all things, Heb. 1. compare the 8th. and 10th. Verſes together, To the Son he ſaith, Thy throne, O God, is for ever and ever. And, Thou, Lord, verſe 10. haſt laid the foundations of the earth, and the heavens are the work of thy hands. Namely, thine; that is, the Son, which he ſpake of before. There is no great diſtinction here in all Objections; for this Praepoſition foreign, doth not alwaies ſignifie an Inſtrument, but ſometimes it noteth a principall Agent. It is ſaid of God, Of him, and through him, and to him, are all things: foreign, Rom. 11. 36. by him, which we render, through him. Ye will have a more clear place, Gal. 1. 1. Paul an Apoſtle, not of man, neither by man, but by Jeſus Chriſt, and God the Father; foreign. Who was the principall Efficient? not Paul the Apoſtle, then certainly Jeſus Chriſt, and God the Father; he is ſaid to be an Apoſtle, by Them. So then, Chriſt is the principall Efficient of the Creation. And in this ſenſe it is ſaid, By him were all things made, not as by an Inſtrument, but as by the chief Efficient. No more of the Propoſition, By him, till I come to make Uſe of it.
I come now to the Illuſtration of this, And without him was not any thing made that was made.
Theſe words are conſiderable three waies.
Firſt, as an Hebraiſm, a manner of ſpeech, borrowed from the courſe of the Hebrews, in their Writings.
Secondly, As an Addition to what Moſes had ſaid, concerning the works of Creation.
Thirdly, As an Explication of the former Clauſe, By him were all things made.
Firſt, Look at them as an Hebraiſm, which this Evangeliſt is full of. Ye muſt know, that, amongſt the Hebrews, there was nothing more uſuall, for the heightning of an expreſſion, then to joyn an Affirmative and Negative together in one ſentence; when they had firſt affirmed a thing poſitively, then to joyn another clauſe, that ſhould deny the contrary. I will give you an inſtance or two, to make it clear; that in Iſa. 39. 4. Hezekiah anſwered, All that is in mine houſe have they ſeen; there is the Affirmative. There is nothing in my treaſures that I have not ſhewed them; there is the Negative: and both make up one compleat ſenſe. Jer. 42. 4. And it ſhall come to paſſe, that whatſoeever thing, the Lord ſhall anſwer you, I will declare it to you, there is the Affirmative. I will keep nothing back from you, here is the Negative. And the ſenſe is inforced by it. Juſt as it is here. All things were made by Him, and without Him was not made any thing that was made.
Secondly, If ye look at them, as an Addition, to what Moſes had mentioned concerning the Creation. He had made an expreſſe mention of all things viſible. Our Evangeliſt All things, viſible and inviſible, created by Chriſt:intending to carry the Efficiency of Chriſt, to the making of all things that receive a being, whether viſible, of which Moſes ſpeaks, or inviſible; therefore, he contenteth not himſelfe by ſaying, By Him were all things made, but addeth further, without Him was not made any thing that was made. The former clauſe hath reference to what Moſes ſaid: The latter carrieth it further, All things viſible, and inviſible, Coloſ. 1. 16. By him (ſpeaking of Chriſt, who is the Image of the inviſible God, by Him) were all things created, that are in Heaven and Earth, viſible and inviſible, whether Thrones, or Dominions, or Principalities, or Powers; All things were created by Him.
Thirdly, Theſe words are conſiderable, eſpecially as an Explication of the former clauſe. By him were all things made, wherein are two things to be noted; The Efficient, and the Effect. Here is ſomething to explain both.
The Effect, firſt. Theſe words, without him, was not any thing made, that was made. Any thing that was made, helpeth to explain, That theſe words limit All things in the former clauſe, to all created things; all things that receive a being: whereas, otherwiſe, God himſelfe, God the Father, the Lord Jeſus Chriſt, and the Holy Ghoſt, theſe are in the number of all things. The three Perſons in the Trinity, God the Father, Son, and Spirit, have the moſt excellent beeinghave the moſt excellent Beeing. But ſome have brought deſperate arguments from this Text, That Chriſt is a Creature, becauſe in the number of all things. Now, ſay the next words, without him was not any thing made, that was made. Ye muſt limit the firſt words, All things, that receive a being, not that have a being. As the Apoſtle argueth in another Caſe, ſo we may reaſon in this, 1 Cor. 15. 27. He hath put all things under his feet, but when he ſaith, All things, are put under him, it is manifeſt; That he is excepted, that put all things under him. So, all things are created by Him. But when He ſaith, All things are Created by Him, it is manifeſt, that he is excepted, by whom all things are Created.
Secondly, Here is ſomething to explain the Efficient, from theſe words, without him was not any thing made. It implieth a kind of Co-partenerſhip in the work of Creation. Chriſt alone, doth not make all things. But Chriſt, together with the Father and the Holy Ghoſt, yet ſo as without the Word, without Chriſt was nothing made, by any of the other Perſons. This wiſdome challengeth, as the Prerogative of the Son of God, Prov. 8. from the 27 verſ. to the 31. When He prepared the Heavens, I was there; when He ſet a compaſſe upon the face of the deep, and ſtabliſhed the Clouds above, when He gave to the Sea his decree; then I was by Him, as one brought up with Him, and was daily His delight, rejoycing alwayes before Him. It excludeth onelyonly Creatures, not the Co-operation of the other Perſons in the Trinity, to what was made, without Him was not any thing made. It is an uſuall diſtinction amongſt Divines, God hath two ſorts of works, ſome Opera ad intra, works terminated upon ſome Perſon in the Trinity, works within. And theſe are done by ſome one perſon, not by another. So the Father begetteth. That work is terminated upon the Son, he is begotten, the ſon begetteth not. The Holy Ghoſt proceedeth, the Father doth not. That is a proper work, Adintra. But works Adextra. Works without God. And theſe are all common to all the three Perſons. The Father createth, and the Son createth, and the Holy Ghoſt createth, and yet but one Creator, becauſe it is a work that proceedeth from the Will of God, and the will of God is the ſame in all the three Perſons, and accordingly, though the work be aſcribed to every Perſon, yet they make but one Creator, becauſe all Three have but one Eſſence. But becauſe, they have different Subſiſtencies, the Father a diſtinct Perſon from the Son, and the Son from the Holy Ghoſt, therefore, they have a diſtinct manner of working, even in this buſineſſe of the Creation. In all things, the Father works. All matters of Inchoations are aſcribed to the Father, of Diſpenſations to the Sonne; of Conſummations, to the Holy Ghoſt. But I will no longer dwell upon that: you ſee the meaning of theſe words.
Let us now come to apply them. All things were made by him, that is, by Chriſt, and without him was not any thing Vſe Of Inſtruction.made, that was made. To paſſe from more knotty difficult matter, to what may, I hope, come home to the conſcience: Here are both Inſtructions and Conſolations, and Directions to be borrowed from hence. Three Inſtructions, four Conſolations, and five Directions I ſhall give you from this truth, That Chriſt is the Creator of all things, and without him was made nothing, that was made.
Firſt, It inſtructeth concerning the Divinity of Chriſt, which is the very end for which they bring this argument. The builder of all things is God: Heb. 3. 4. Chriſt was the builder of all things, ſaith my Text. Therefore Chriſt is God.
In the beginning, God Created Heaven and Earth, and Sea, and all therein, ſaith Moſes.
Chriſt created Heaven, and Earth, and the Sea, ſaith my Syllogiſm.Text.
Therefore Chriſt is God.
To bring things together that are infinitly diſtant requireth an infinite power.
The diſtance which is between Beeing and No-beeing is infinite.
Therefore, He muſt needs be God that can bring all things out of nothing; and he that Createth, doth ſo.
This exalteth God above all Idolls. None of them can make a World. So the Apoſtle argueth, Act. 14. to turn them from Idolls to the living God. 15. verſ. We are men of like paſſion with you, and preach to you, that you ſhould turn from theſe Idolls to the living God, which made Heaven, and earth, and all things therein. Justin Martyr quoteth two Greek verſes out of Pythagoras, to prove there is but one God, foreign, &c. ſaith Pythagoras. If any will aſſume to himſelf, and ſay, I am God, except onelyonly one, let him lay ſuch a Worid as this is to ſtake, and ſay, This World is mine; then I will believe him, otherwiſe not. He is God that made the World. Chriſt made the World. Therefore he is God.
Secondly, It inſtructeth us concerning the Excellency of Chriſt above all things. By him were all things made. Therefore he himſelf muſt needs be better then all things, for he made them. The cauſe is better then the effect. The Carpenter better than the houſe, and the Shipright then the ſhip. Look whatſoever excellency is in the Creature it All creature, excellency is from Chriſt.came from Chriſt. Therefore he hath a greater excellency, than the Creature hath. Yea whatſoever are in the Creatures, they meet in Chriſt. Therefore it is, that there are names borrowed from all the moſt excellent Creatures, to decipher Chriſt by, in Scripture; to ſhew that all their excellencies are eminently in Him, from whom they have their beeing. Amongſt things in earth, that have barely a beeing, the moſt excellent are Jewells, and pretious Stones; Chriſt taketh a name from thence. He is called the Corner-ſtone, elect, & pretious, 1 Pet. 2. So, Iſa. 28. he is the great pretious ſtone, the Jewell of Jewells. Amongſt Vegetables, Plants, and Trees, the moſt excellent is the Vine and Olive: Chriſt is the true Vine, Joh. 15. and the good Olive-tree, Rom. 11. Amongſt Beaſts that have ſenſe, the moſt excellent amongſt wild Beaſts is the Lion, and amongſt tame Beaſts the Lamb: Chriſt taketh name from theſe; The Lamb of God, that taketh away the ſins of the world, Joh. 1. The Lion of the tribe of Judah, as in the Revelations.
And ſo, if ye look up into Heaven, the moſt excellent Quality is the Light, the moſt excellent Luminary is the Sun: Chriſt hath names from both theſe, This is the true light, that lighteneth every man that commeth into the world. And, The Sun of Righteouſneſſe, with healing under his wings, Mal. 4. So as it ſheweth to us, in the ſecond place, the excellency of Chriſt above all things.
Thirdly, It inſtructeth us, concerning the primitive good 3. Chriſt ſo good, as to make nothing ill.of all the Creatures; they are all of Chriſt's making, and therefore muſt needs be good; good in themſelves, and good to us. For he is ſo good, as that he can make nothing ill. He beareth ſuch affection to us, as that he will do us no harm. He that in fulneſſe of time, was made for us of a Woman, made under the Law, will make all things uſefull for us that he undertakes to create. It is true, many things are now become hurtfull to man; Whence commeth this? Not from Chriſt. It is ſaid by Moſes, in the end of the Creation, God looked upon the works of his creation, and behold they were all good. If any thing be evill now in the end of the world, we may thank our ſelves and the Devill for that; for they came all good from Chriſt. Therefore let not us play the Balaam, and beat the Aſſe, when we are in the fault, as he did. Jude telleth you, verſ. 15, 16. of a generation of men, (and the world is full of them) that are Murmurers and Complainers, men that alwaies find fault with what God hath made their lot. This very conſideration might help us to complain of our ſelves, not of God, not of the Creator. As Phyſitians ſometimes do, when a man bleedeth exceſſively at the noſe, they open a vein in the arme to divert the blood. If we will be complaining, here is a diverſion: Our complaint ſhould onelyonly be againſt ſin, not againſt God.we ſhould complain of our ſinne, that hath brought all this miſery; kill ſinne, and all is good. Nothing more frequent, then for a man to deal with God, as Hiram did with Solomon. 1 King. 9. 11, 12, 13. It is there ſaid, that Solomon gave Hiram twenty Citties in the land of Galilee, and he came out from Tyre to ſee the Citties which Solomon had given him, and they pleaſed him not; and he ſaid, What Citties are theſe, which thou haſt given me? and he called them, the land of Cabul to this day; which ſignifieth, Dirty. Solomon had beſtowed Cities upon Hiram, and in all likelyhood they ſtood in very fertile places: only they had this Inconveniencie with their fertility, they were Mire and Dirty, therefore he was diſpleaſed at them. God hath beſtowed many bleſſings upon us; and yet, if there be any dirt goeth along with the fruit, (many times the fatteſt ſoile is lyable to that,) we are apt to call them Cabul, never looking at God that gave them. Let us remember that all creatures, as they came from God, are good. Therefore if we will be finding fault, find fault with our ſelves.
I now come to the Conſolations. Vſe
Firſt, here is matter of Comfort in caſe of the want of the Of Conſolation, in caſe of Want.Creatures. When men are deſtitute either of temporall bleſſings, ot ſpirituall bleſſings that belong to the new creature, Let them ſolace themſelves in this, Though the creatures be wanting, if faith be not wanting, they have Chriſt that made them all, and they may have the comforts of all in Him. Thus the Pſalmiſt comforteth himſelf in ſuch a caſe, Pſal. 146. 5, 6. He had ſaid before, Put not your truſt in princes, nor in the ſons of men, in whom there is no help. His breath goeth forth, he returneth to the earth: in that very day his thoughts periſh. Here he ſpeaketh againſt the creatures, the greateſt men, Princes, they are gone. What followeth? Man's happineſſe in truſting in God, and not in Man.Happy is he that hath the God of Jacob for his help, whoſe hope is in the Lord his God, who made heaven, and earth, and the ſea, and all that is therein. When creatures fail, and men are wanting, Happy is he that truſteth in God, ſaith the Pſalmiſt. Beloved, God himſelf is All-ſufficient, and needeth not the help of any creature; therefore he never made all theſe things for Himſelf: that is clear. For, if he had need, How could he have endured to be without them, till within theſe 5672 years. I ſay, If God had needed them himſelf, he would not have been without them till then. Therefore, certainly, he made them for ſome other end. Not for his enemies; his friends have an intereſt in them. If Chriſt made all theſe things, he made them with a ſpeciall reference to them, that have the greateſt intereſt in his favour. Therefore diſpair not. For God hath promiſed to with-hold no good thing from them, that walk uprightly. I ſpeak now of temporall bleſſings: It is much more true of ſpiritualls. That which is good, and good for me at this time, I ſhall have it, God will not with-hold it. He may indeed with-hold ſomething that is good, but, it may be, it is not good at this time, or in this eſtate I am in. Water is good, one of the moſt uſefull Elements; but not for a man in the heighth of a Feavour, though good for him at another time. None of thoſe things that God hath made, will he withhold from his ſervants, when they are fitted to receive them. Ye have a great experience of this, how God provided for his Apoſtles in this caſe, in the want of the creatures, Luk. 22. 35. Chriſt ſaith to the Diſciples, When I ſent you without purſe, or ſcrip, and ſhoos, lacked ye any thing? And they ſaid, Nothing. Here were men as poorly provided for, as one could imagine, ſent to travell without any ſhoos upon their feet. Here is want of apparell without. No meat Believers want nothing, that is neceſſary for their ſupport.they could carry along with them. When I ſent you without ſcrip, and without any mony to buy any food or rayment with; I ſent you without purſe, as well as without food or ſhoos: And yet, lacked ye any thing? And they ſaid, Nothing. The Maker of all things ſo diſpoſed, that though they carried nothing with them, they had ſome that beſtowed all things upon them, that were neceſſary. As that reverend Divine, Vrfine, whoſe Catechiſm you have amongſt you at this day, was frequently heard to uſe this expreſſion, being a poor youth, I had many and many a time lyen in the ſtreets, if the Providence of God had not been mine Hoſte, taken me in, and given me a lodging.
Well; But are they ſpirituall bleſſings that thou wanteſt? All wants of ſpirituall bleſſings are ſupplied by Chriſt.All theſe thou maiſt have from the Creator of all things, if thou believeſt. Doſt thou want Grace? Fetch it from him: Create in me a clean heart, O Lord, and renew a right ſpirit within me, Pſal. 51. 10. Doſt thou want Peace, peace of Conſcience? Have ye that? Whence commeth it? Chriſt, who is the Creator of all things, is the Creator of that; I create the fruit of the lips, peace, peace, to him that is afar off, and to him that is near, ſaith the Lord. Go then to Chriſt, as the Centurion did, when his ſervant was ſick, and ſay, Speak the word, and my ſervant ſhall be whole: Lord, ſpeak the word, and my ſoul ſhall be whole. It is but as at the Creation, He ſaid, Let there be light, and there was light: Lord, let there be light in my underſtanding, and there ſhall be light: Let there be peace in my conſcience, and there ſhall be peace there. It is as eaſie for him to make thee righteous, as to make thee at firſt. Therefore truſt Him.
Secondly, Here is comfort in caſe of Scruple, about right to the Creature, which is a very uſuall caſe, and that many 2. In caſe of Scruple.times with the deareſt ſervants of God. They think, they have no right to the leaſt bit of bread they put into their mouths; and therefore ſome have ſtarved themſelves, out of ſcruple. Who is the maker of all theſe things? Is not Chriſt? and art not thou his? All are yours, if you be Chriſt's, and Chriſt is God's. The Apoſtle reſolveth that caſe clearly, 1 Cor. 3. latter end, Whether Paul, or Apollos, or Cephas, or principalityes, or powers, or things preſent, or They that have Chriſt, have all.things to come; all are yours, and ye are Chriſt's. If ye be Chriſt's, all are yours. Whatſoever queſtion may be made, of what right unregenerate men, out of Chriſt, have to the creature; yet, it is out of all queſtion, thou, that art a Believer, haſt a right. The ungodly have the right of a ſervant, but thou haſt the right of a ſon. Take this compariſon. A Simile.maid-ſervant, while ſhe liveth in a family, hath a right to the good things of that houſe; but now, put caſe, (as it often happeneth) that the Maſter of the family marry that Maid, and make her his wife; ſhe hath a farther right now to the ſame things, an higher right, and a more comfortable right than before. So, when a ſoul commeth once to be married to Jeſus Chriſt, to have a ſanctified uſe of all the creatures, as part of her Joynture; All is yours, and ye are Chriſt's.
Thirdly, Here is Comfort, in caſe of fearing harm from the Creature. Are they not all of thy Saviour's making? 3. In caſe of fearing harm from the creature.are they not all thy Father's ſervants! Shall a ſon and heir be afraid to converſe in his Father's own family, and fearfull of thoſe that ſerve him, whom he calleth Father? The creatures are more; they are not onelyonly ſervants to Chriſt, but they owe their beeing to Chriſt. Ye ſee, great men, when they raiſe men, they are wont to call ſuch a one their Creature. What are the ſervants of the family? have they been raiſed up from nothing by the Maſter of the family, and ſhall the ſon fear to be amongſt them? I will lift up mine eyes to the hills, from whence commeth my help. My help ſtandeth in the name of the Lord, who made heaven and earth. He ſpeaketh nothing of help from the creatures, becauſe he truſted in the Lord that made them. Ye have it, Iſa. 54. 16, 17. God himſelf ſuggeſteth this conſolation to his people, Behold, I have created the ſmith, that bloweth the coals in the fire, and that bringeth forth an inſtrument for his work. And I have created the deſtroyer to deſtroy. No weapon that is formed againſt thee ſhall proſper. Therefore fear not. He that made all theſe things, hath them at his command; and if he ſpeaks the word, they ſhall do thee no harm. Without him was nothing made, and without him can nothing hurt. If God ſpeaketh a word in a dream to Laban, and ſaith concerning Jacob, Hurt him not; Laban ſhall have no power to do him miſchief, when God rebuketh him. If God ſay to the creatures, even when they are armed againſt us, as David to the Captains, when they went out againſt Abſolom, See ye do the young man no harm; Plague, Fire, Sword, ſee ye do no hurt to him, they ſhall not be able to do any.
Laſtly, here is comfort in caſe of parting with the Creatures, as we muſt all do at death. Conſider, how mean they 4. In caſe of parting with the Creaturesare. I do but go at Death, if I am a Believer, from inferiour beeings, to the ſuperiour Beeing; leave the creature, but go to the Creator of all things, to Him that putteth all the goodneſſe, all the ſweetneſſe, into the creatures, which I find in them, or can expect from them; and hath infinitely more goodneſſe and ſweetneſſe in himſelf. Shall I then complain of a Loſſe by death? No, I ſhall be a Gainer: I leave the Stream and Rivolets, and go into the vaſt Ocean of all bliſſe and comfort. Shall a man that hath wandred and travelled all night by Star-light, which can hardly help him to ſee his way, complain, when the Sun ariſeth, that is a better guid? All the creatures, they are but Stars, they cannot all make Our great advantage by dying in the Lord.a day; put them altogether, it is but a dimn light you have from thence. Let no man complain, that he is hardly dealt withall, that dyeth in Chriſt; then the Sun riſeth, and he ſhall go to a higher light; from the fruition of the creature, to Him that made him, even to God himſelf. Therefore he may comfortably commit his ſoul to God, as to a faithfull Creator, as Peter ſaith. Becauſe God will find his own Image upon that ſoul, and accordingly will own it for his own. He may comfortably commit his body to the grave, in aſſurance of the Reſurrection, upon this ground, becauſe Chriſt made all things; and he that made the body of man out of the duſt, can raiſe the body of man out of the duſt. Our remainders after death cannot be ſo little, as our beeing was before the world. Cannot that God, who fetched all things out of nothing, repair our bodies out of ſomething, out of aſhes, out of duſt? Therefore when a man moſt needeth comfort, here is conſolation from hence, even in caſe of parting with the creatures at death. Ye have had the Inſtructions and Conſolations.
I come now to the Directions, in point of Practiſe; and of them briefly.
Firſt, Seeing Chriſt is the Creator of all things, and not Direct. 1 any one thing was made without him, Learn we from To fear God, the Creator of all things.hence, Firſt, to ſtand in awe of him, upon this ground. Pſal. 33. 6, 7, 8. By the word of the Lord were the heavens made, and all the hoſtes of them by the breath of his mouth. He gathereth the waters of the Sea together as an heap, he layeth up the depths in a ſtore-houſe. Let all the inhabitants of the world fear him. All muſt fear him, becauſe he made all. If they were at his making, then they muſt be diſpoſed of by him. As we carry our ſelves to Chriſt, ſo ſhall the creatures carry themſelves to us, ſerviceably; or, if we walk contrary to him, no wonder if we find the creatures walking contrary to us. Amos. 3. 12, 13. Thus (ſaith he) will I do to thee, O Iſrael. And becauſe I will do this to thee, prepare to meet thy God, O Iſrael. For lo, he that formed the mountains, and created the winds, that dwelleth upon the high places of the earth; the Lord of hoſts is his name. He created all, therefore prepare to meet him in a way of fear and reverence; becauſe, if the Creator of all things be offended at us, he will arm all things againſt us; it is but giving the creature a commiſſion, and how ſoon is man deſtroyed? If Chriſt ſay, Take him, Plague, and conſume him; take him, Fire, and burn him; take him, Water, and drown him; Earth, open, and ſwallow him; Hell, be inlarged, and diſpatch him; it muſt be ſo. Therefore ſtand in awe of him.
Secondly, Learn we from hence, to commit our ſouls Direct. 2 to him in well-doing, as to a faithfull Creator. That ye To commit our ſouls to him, as to a faithfull Creator.have, 1 Pet. 4. ult. Let them that ſuffer according to the will of God, commit the keeping of their ſouls to him in welldoing, as to a faithfull Creator. If a Watch had underſtanding, doubtleſſe, it would commit the keeping of it ſelf to none, but to him that made it; becauſe when it is out of frame, he beſt knoweth how to ſet it right again, becauſe it is his own workmanſhip, therefore he will have more regard to it, than any other man will have. Chriſt hath been the Creator of our ſouls, let him have the keeping of them; Caſt all your care upon him, for he careth for you, ſaith Peter. Shall not he that made thee, be able to keep thee? Doth not the Artificer love the work of his own hands? He that hath given ſo much power to many creatures (as to the Angels) hath he not reſerved much more power to himſelf, who is able to keep, and to keep to ſalvation? Ye are kept by the power of God, through faith, to ſalvation. How ſecure do men think themſelves, if ſome excellent creatures do but take care of them? Suppoſe a great Prince ſhould ſay to any of us, that have a great many children, Take no care for ſuch and ſuch a child, ſend him to me, I will take care for him; How would ſuch a perſon think himſelf at reſt concerning that child? With what ſecurity may we build upon the love of God in Chriſt, if we commit our ſouls to him in well-doing, as to a faithfull Creator.
Thirdly, Learn we to get an intereſt in him, as a Redeemer; otherwiſe, we ſhall have no more ſhew for Salvation, Direct. 3 than the brute beaſts have, for he is their Creator as well as To get an intereſt in him as a Redeemerours; All things were made by him. He gave life to other creatures as well as to man. Believe it, whoſoever thou art, an Ox or an Aſſe may be ſaved, as well as a Man or a Woman, if that Man or Woman will not believe in Chriſt. Thou art the workmanſhip of his hands; true, ſo is the brute beaſt. It is not enough to be Chriſt's creatures, we muſt be Chriſt's Members before we can get to Heaven. Do not ſay, He that madens will ſave us. What ſaith the Prophet? Iſa. 27. 11. It is a people of no underſtanding, therefore he that made them will not have mercy upon them, and he that formed them will ſhew them no favour. It is not our being framed creatures by Chriſt, but his framing the new creature within us, to help us in the way to Heaven. Give up your ſelves to Prayer, as David doth, Pſal. 119. 73. Thine hands, O Lord, have made and faſhioned me; give me underſtanding, that I may learn to keep thy commandments. He reſteth not in his being made by God, but, Give me underſtanding to keep thy commandments.
Fourthly, ſeeing all things were made by Chriſt, Learn Direct. 4 from hence to conſider the works of the Creation. It is a To conſider the works of the Creation with admiration.diſhonour to Chriſt, to have the works of the Creation neglected, and no man to look after them in a way of Admiration. As it would be a diſhonour to a curious Poet, that hath framed an excellent Comedy, and brought it upon the Stage, to have no ſpectators. God hath laid out a great deal of his Wiſdom in the works of the world, and calleth upon men to behold the works of his hands; How ill will he take it, if we conſider them not. If he hangeth out ſuch a Maſter-piece as the world is, and we go as ſwine, and never behold it, we do much neglect the Lord. See how ill the Lord taketh it, and how ill men fare, and from this very ſin, Pſal. 28. 5. Becauſe they regard not the works of the Lord, nor the operations of his hands, he ſhall deſtroy them, and not build them up. He will deſtroy them for want of conſidering the works of his hands.
Laſtly, Seeing Chriſt is the Maker of all things, Let all be improved in his ſervice to his praiſe; that is the end he Direct. 5 To be improved in the ſervice of Chriſt, to his praiſe.made them for. Rev. 4. ult. Thou art worthy, O Lord, to receive glory, and honour, and power, for thou haſt created all things. He is worthy to receive honour and glory, becauſe he created all things. Col. 1. 16. All things were created by him, and for him. Not onelyonly by him, as the Efficient; but for him, as the End. Therefore we ſhould employ our ſtrength, and parts, and means: whatſoever we have, employ it to the ſervice of Chriſt, becauſe from him we had it. Take along with you this Rule, That is a vain thing that miſſeth its end. That is a curſed thing that croſſeth its end. That which miſſeth its end, which it was made for, is a vain thing. For inſtance, Chriſt hath given me a tongue to glorifie him withall; I have my tongue in vain, if I do not ſpeak of Chriſt with it; as David did, who made his tongue as the Pen of a ready Writer. But, if I ſhall not onelyonly ſpeak of Chriſt, but againſt him, blaſpheme him, deny his Divinity, and Satisfaction, as the Socinians do; here is a curſe upon my tongue, here it croſſeth the end of its creation. And ſo it is, when a man employeth his wits to ſcoff againſt God and goodneſſe with it; when he groweth proud of his wealth, or parts, or apparell, or any thing that God hath given him; when he abuſeth his ſtrength to intemperance or luxury. Here the end of his Making is croſſed, and here is a curſe upon his parts and all other gifts; his bleſſings are a curſe to him. I conclude with Col. 3. 17. Whatſoever ye do in word or deed, do all things in the name of the Lord Jeſus Chriſt, giving thanks to God and the Father by him. So I have done with the third Verſe, and proceed to the fourth.