Chapter XIII: Preface: By the Editor (12)

Then such doctrine is repugnant to the Lord’s absolute power and sovereignty, which is Paul’s sanctuary, whither he flies unto as a sure refuge, from the stroke or blast of carnal reason. “Hath not the potter power over the clay, of the same lump to make one vessel to honour, and another to dishonour?” ver. 21. Hath not the Lord more absolute dominion over us, than the potter hath over the clay, for the potter made not the clay, but the Lord hath made us of nothing? so that simply and absolutely we are his, and not our own, and so he hath an absolute right to make any use of us he pleases, without consulting our wills and deservings. Can any man quarrel him for preparing him to destruction, seeing he owes nothing to any man, but may do with his own what he pleases? What if God, willing to make known his power, and justice, and wrath, have fitted and prepared some vessels for destruction, with which in time he bears much, and forbears long, using much patience towards them, ver. 22. Can any man challenge him for it? And what if God, willing to make known the riches of his grace, have prepared some vessels to glory, shall any man’s eye be evil because he is good? ver. 23. Shall man be left to be his own disposer, and the shaper of his own fortune? Sure it was not so with Esau and Jacob: they were alike in the womb. If there was any prerogative, Esau the eldest had it,—they had done neither good nor evil. What difference was then between them to cast the balance of his will? Can you imagine any? Indeed carnal reason will say that God foreknew what they would do, and so he chose or rejected them. But, why doth not the apostle answer thereunto that objection of unrighteousness in God? ver. 14. It had been ready and plain. But rather he opposes the will and calling of God, to all works past or to come. He gives no answer but this, “he will have mercy because he will have mercy;” that is the supreme rule of righteousness, and hitherto must we flee, as the surest anchor of our hope and stability. Our salvation depends not on our willing or running, on our resolving or doing, but upon this primitive good pleasure and will of God, on which hangs our willing and running and obtaining. It is certainly an unorderly order, to flee unto that in men, for the cause of God’s eternal counsels, which only flows from his eternal counsel, Eph. i. 4. Hath he chosen us because he did foreknow that we would be holy, and without blame, as men think? Or hath he not rather chosen us to be holy and without blame? He cannot behold any good or evil in the creatures, till his will pass a sentence upon it; for from whence should it come?

Seeing then this order and contrivance of God’s purpose is but feigned, it seems to some that the very contrary method were more suitable even to the rules of wisdom. You know what is first in men’s intention is last in execution. The end is first in their mind, then the means to compass that end. But in practice again, men fall first upon the means, and by them come at length to attain their end; therefore those who would have that first, as it were, in God’s mind, which he doth first, do even cross common rules of reason in human affairs. It would seem then, say some, that this method might do well; that what is last in his execution, was first in his purpose, and by him intended as the end of what he doth first, and so some do rank his decrees; that he had first a thought of glorifying man, and to attain this end he purposed to give him grace, and for this purpose to suffer him to fall, and for all to create him. But we must not look thus upon it either. It were a foolish and ridiculous counsel, unbeseeming the poor wisdom of man, to purpose the glorifying of man whom he had not yet determined to create. Therefore we should always have it in our mind that the great end and project of all is the glory of his mercy and justice upon men; and this we may conceive is first in order, neither men’s life nor death, but God’s glory to be manifested upon men. Now, to attain this glorious end, with one inclination or determination of his will, not to be distinguished or severed, he condescends upon all that is done in time, as one complete and entire mean of glorifying himself, so that one of them is not before another in his mind, but altogether. For attaining this, he purposes to create man. He ordains the fall of all men into a state of sin and misery; and some of those, upon whom he had resolved to show his mercy, he gives them to Christ to be redeemed, and restored by grace; others, he fore-ordains them to destruction; and all this at once, without any such order as we imagine. Now though he intend all this at once and together, yet it doth not hence follow that all these must be executed together. As when a man intends to build a house for his own accommodation, there are many things in the house upon which he hath not several purposes; but yet they must be severally, and in some order done. First the foundation laid; then the walls raised; then the roof put on; yet he did not intend the foundation to be for the walls, or the walls for the roof, but altogether for himself. Even so the Lord purposes to glorify his mercy and justice upon a certain number of persons, and for this end to give them a being, to govern their falling into misery, to raise some out of it by a Mediator, and to leave some into it to destruction; and all this as one entire mean to illustrate his glorious mercy and justice. But these things themselves must be done not all at once, but one before another, either as their own nature requires, or as he pleases. The very nature of the thing requires that man be created before he sin; that he sin and fall before a Mediator suffer for his sin; that he have a being before he have a glorious being; and that he have a sinful and miserable being, before he have this glorious and gracious being which may manifest the grace and mercy of God. But it is the pleasure of the Lord that determines in what time and order Christ shall suffer, either before or after the conversion of sinners, or whether sinners shall be presently instated in glory, and perfectly delivered from all sin at their first conversion, or only in part during this life.

Seeing then this was his majesty’s purpose, to make so many vessels of honour, upon whom he might glorify the riches of his grace and mercy; and so many “vessels of wrath,” upon whom he might show the power of his anger; you may think what needed all this business of man’s redemption. Might not God have either preserved so many as he had appointed to glory from falling into sin and misery; or at least have freely pardoned their sin without any satisfaction; and out of the exceeding riches of his mercy and power, have as well not imputed sin to them at all, as imputed their sins to Christ, who was not guilty? What needed his giving so many to the Son, and the Son’s receiving them? What needed these mysteries of incarnation, of redemption, seeing he might have done all this simply without so much pains and expense? Why did he choose this way? Indeed, that is the wonder; and if there were no more end for it, but to confound mortality that dare ask him what he doth, it is enough. Should he be called down to the bar of human reason, to give an account of his matters? “Who hath known the mind of the Lord, or, being his counsellor, hath taught him,” that is in the depths of his unsearchable understanding, that he chose to go this round, and to compass his end by such a strange circuit of means, when he might have done it simply and directly without so much pains? Yet it is not so hidden, but he hath revealed as much as may satisfy or silence all flesh. For we must consider, that his great project is not simply to manifest the glory of his goodness, but of his gracious and merciful goodness, the most tender and excellent of all; and therefore man must be miserable, sinful, and vile, that the riches of his grace may appear in choosing and saving such persons. But that it may appear also how excellent he could make man, and how vain all created perfections are, being left to themselves, therefore he first made man righteous, and being fallen into sin and misery, he might straightway have restored him without more ado. But his purpose was to give an exact demonstration of mercy, tempered and mixed with justice; and therefore he finds out the satisfaction in his eternal counsel, “I have found a ransom.” And so he chooses Jesus Christ to be the head of these chosen souls, in whom they might be again restored unto eternal life. And these souls, he, in his everlasting purpose, gives over to the Son to be redeemed, and these the Son receives. And thus the glory of mercy and justice shines most brightly, yea, more brightly, than if he had at first pardoned. O how doth his love and mercy appear, that he will transfer our sins upon his holy Son, and accept that redemption for us; and his justice, that a redemption and price he must have, even from his Son, when once he comes in the stead of sinners! And in this point do the songs of eternity concentre.

Lecture XVI.

Of Predestination

Rom. ix. 22.—“What if God, willing to show his wrath, and to make
his power known, endured with much long-suffering the vessels of
wrath fitted to destruction.” Eph. i. 11.—“In whom also we have
obtained an inheritance, being predestinated according to the
purpose of him who worketh all things after the counsel of his own
will.”

We are now upon a high subject; high indeed for an eminent apostle, much more above our reach. The very consideration of God’s infinite wisdom might alone suffice to restrain our limited thoughts, and serve to sober our minds with the challenge of our own ignorance and darkness; yet the vain and wicked mind of man will needs quarrel with God, and enter the lists of disputation with him, about his righteousness and wisdom in the counsel of election and reprobation: “But, O man, who art thou that repliest against God, or disputest?” ver. 20. This is a thing not to be disputed, but believed; and if ye will believe no more than ye can comprehend by sense or reason, then ye give his majesty no more credit than to weak mortal man. Whatever secret thoughts do rise up in thy heart when thou hearest of God’s foreordaining men to eternal life, without previous foresight or consideration of their doings, and preparing men to eternal wrath, for the praise of his justice, without previous consideration of their deservings, and passing a definitive sentence upon the end of all men, before they do either good or evil; whenever any secret surmises rise in thy heart against this, learn to answer thus; enter not the lists of disputation with corrupt reason, but put in this bridle of the fear of God’s greatness, and the consciousness of thy own baseness, and labour to restrain thy undaunted and wild mind by it. Ponder that well, who thou art who disputest; who God is, against whom thou disputest—and if thou have spoken once, thou wilt speak no more—what thou art, who is as clay formed out of nothing; what he is, who is the former; and hath not the potter power over the clay? Consider but how great wickedness it is so much as to question him, or ask an account of his matters. After you have found his will to be the cause of all things, then to inquire farther into a cause of his will, which is alone the self-rule of righteousness, is to seek something above his will, and to reduce his majesty into the order of creatures. It is most abominable usurpation and sacrilege, for it both robs him of his royal prerogative, and instates the base footstool into his throne; but know, that certainly God will overcome when he is judged, Psal. i. 6. If thou judge him, he will condemn thee; if thou oppugn his absolute and holy decrees, he will hold thee fast bound by them to thy condemnation; he needs no other defence but to call out thy own conscience against thee, and bind thee over to destruction. Therefore, as one saith well, “Let the rashness of men be restrained from seeking that which is not, lest peradventure they find that which is.” Seek not a reason of his purposes, lest peradventure thou find thy own death and damnation infolded in them.

Paul mentions two objections of carnal and fleshly wisdom against this doctrine of election and reprobation, which indeed contain the sum of all that is vented and invented even to this day, to defile the spotless truth of God. All the whisperings of men tend to one of these two,—either to justify themselves, or to accuse God of unrighteousness; and shall any do it and be guiltless? I confess, some oppose this doctrine, not so much out of an intention of accusing God, as out of a preposterous and ignorant zeal for God; even as Job’s friends did speak much for God. Nay, but it was not well spoken, they did but speak wickedly for him. Some speak much to the defence of his righteousness and holiness, and, under pretence of that plea, make it inconsistent with these to fore-ordain to life or death without the foresight of their carriage; but shall they speak wickedly for God, or will he accept their person? He who looks into the secrets of the heart, knows the rise and bottom of such defences and apologies for his holiness to be partly self-love, partly narrow and limited thoughts of him, drawing him down to the determinations of his own greatest enemy, carnal reason. Since men will ascribe to him no righteousness, but such an one of their own shaping, and conformed to their own model, do they not indeed rob him of his holiness and righteousness?

I find two or three objections which may be reduced to this head. First, it seems unrighteousness with God, to predestinate men to eternal death, without their own evil deserving, or any forethought of it,—that before any man had a being, God should have been in his counsel fitting so many to destruction. Is it not a strange mocking of the creatures, to punish them for that sin and corruption, unto which by his eternal counsel they were fore-ordained? This is even that which Paul objects to himself, “Is there unrighteousness with God?” Is it not unrighteousness to hate Esau before he deserves it? Is he not unrighteous, to adjudge him to death before he do evil? ver. 14. Let Paul answer for us, “God forbid!” Why, there needs no more answer, but all thoughts or words which may in the least reflect upon his holiness are abomination. Though we could not tell how it is righteous and holy with him to do it, yet this we must hold, that it is. It is his own property to comprehend the reason of his counsels; it is our duty to believe what he reveals of them, without farther inquiry. He tells us, that thus it is clearly in this chapter; this far then we must believe. He tells us not how it is; then farther we should not desire to learn. God, in keeping silence of that, may put us to silence, and make us conceive that there is a depth to be admired, not sounded. Yet he goeth a little farther, and indeed as high as can be, to God’s will—“He hath mercy on whom he will, and whom he will he hardeneth.” Now, farther he cannot go, for there is nothing above this. We may descend from this but we cannot ascend, or rise above it. But is this any answer to the argument? A sophister could press it further, and take advantage from that very ground—What! is not this to establish a mere tyranny in the Lord, that he doeth all things of mere will and pleasure, distributes rewards and punishments without previous consideration of men’s carriage? But here we must stand, and go no farther than the scriptures walk with us. Whatever reasons or causes may be assigned, yet certainly we must at length come up hither. All things are, because he so willed, and why willed we should not ask a reason, because his will is supreme reason, and the very self rule of all righteousness. Therefore if we once know his will, we should presently conclude that it is most righteous and holy. If that evasion of the foreknowledge of men’s sins and impenitency had been found solid, certainly Paul would have answered so, and not have had his refuge to the absolute will and pleasure of God, which seem to perplex it more. But he knew well that there could nothing of that kind, whether good or evil, either actually be without his will, or be to come without the determination of the same will, and so could not be foreseen without the counsel of his will upon it and therefore it had been but a poor shift to have refuge to that starting hole of foreknowledge, out of which he must presently flee to the will and pleasure of God, and so he betakes him straightway to that he must hold at, and opposes that will to man’s doings. “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” If he had meant only that Jacob and Esau had actually done neither good or evil, he needed not return to the sanctuary of God’s will, for still it might be said, it is of him that runs and wills and not of God’s will as the first original, because their good and evil foreseen did move him to such love and hatred. It is all alike of works of men, whether these works be present or to come; therefore I would advise every one of you, whatever ye conceive of his judgment or mercy, if he have showed mercy to you, O then rest not in thyself, but arise and ascend till thou come to the height of his eternal free purpose! And if thou conceive the sin, and misery, and judgment, thou mayest go up also to his holy counsels, for the glory of his name, and silence thyself with them. But it shall be most expedient for thee in the thought of thy miseries, to return always within, and search the corruption of thy nature, which may alone make thee hateful enough to God. If thou search thy own conscience, it will stop thy mouth, and make thee guilty before God. Let not the thought of his eternal counsels diminish the conviction of thy guilt, or the hatred of thyself for sin and corruption, but dwell more constantly upon this, because thou art called and commanded so to do. One thing remains fixed,—though he hath fore-ordained man to death, yet none shall be damned till his conscience be forced to say, that he is worthy of it a thousand times.

There is another whispering and suggestion of the wicked hearts of men against the predestination of God, which insinuates that God is an accepter of persons, and so accuses him of partial and unrighteous dealing, because he deals not equally with all men. Do ye not say this within yourselves—If he find all guilty, why does he not punish all? Why does he spare some? And if ye look upon all men in his first and primitive thought of them, as neither doing good nor evil, why does he not have mercy on all? But is thine eye evil because he is good? May he not do with his own as he pleases? Because he is merciful to some souls, shall men be displeased, and do well to be angry? Or, because he, of his own free grace, extends it, shall he be bound by a rule to do so with all? Is not he both just and merciful, and is it not meet that both be showed forth? If he punish thee, thou canst not complain, for thou deservest it, if he show mercy, why should any quarrel, for it is free and undeserved grace. By saving some, he shows his grace; by destroying others, he shows what all deserve. God is so far from being an accepter of persons according to their qualifications and conditions, that he finds nothing in any creature to cast the balance of his choice. If he did choose men for their works’ sake, or outward privileges, and refuse others for the want of these, then it might be charged on him, but he rather goes over all these, nay, he finds none of these. In his first view of men he beholds them all alike, and nothing to determine his mind to one more than another, so that his choice proceedeth wholly from within his own breast,—“I will have mercy on whom I will.” But then, thirdly, Our hearts object against the righteousness of God, that this fatal chain of predestination overturns all exhortations and persuasions to godliness, all care and diligence in well-doing. For thus do many profane souls conceive—If he be in one mind, who can turn him? Then, what need I pray, since he has already determined what shall be, and what shall become of me? His purpose will take effect whether I pray or pray not; my prayer will not make him change his mind, and if it be in his mind he will do it, if he hath appointed to save us, saved we shall be, live as we list; if he hath appointed us to death, die we must, live as we can. Therefore men, in this desperate estate, throw themselves headlong into all manner of iniquity, and that with quietness and peace. Thus do many souls perish upon the stumbling-stone laid in Zion, and wrest the truths and counsels of God to their own destruction, even quite contrary to their true intent and meaning. Paul, (Eph. i. 4 ) speaks another language—“He hath chosen us in him,—that we should be holy and without blame.” His eternal counsel of life is so far from loosing the reins to men’s lusts, that it is the only certain foundation of holiness; it is the very spring and fountain from whence our sanctification flows by an infallible course. This chain of God’s counsels concerning us, hath also linked together the end and the means,—glory and grace,—happiness and holiness,—that there is no destroying of them. Without holiness it is impossible to see God, so that those who expect the one without any desire of, and endeavour after the other, they are upon a vain attempt to loose the links of this eternal chain. It is the only eternal choosing love of God, which separated so many souls from the common misery of men. It is that only which in time doth appear, and rise as it were from under ground, in the streams or fruits of sanctification. And if the ordinance of life stand, so shall the ordinance of fruits, John xv. 16, Eph. ii. 10. If he hath appointed thee to life, it is certain he has also ordained thee to fruits, and chosen thee to be holy; so that whatever soul casts by the study of this, there is too gross a brand of perdition upon its forehead. It is true, all is already determined with him, and he is incapable of any change, or “shadow of turning.” Nothing then wants, but he is in one mind about it, and thy prayer cannot turn him. Yet a godly soul will pray with more confidence, because it knows that as he hath determined upon all its wants and receipts, so he hath appointed this to be the very way of obtaining what it wants. This is the way of familiarity and grace. He takes with his own to make them call, and he performs his purpose in answer to their cry. But suppose there were nothing to be expected by prayer, yet I say, that is not the thing thou shouldst look to, but what is required of thee, as thy duty, to do that simply out of regard to his majesty, though thou shouldst never profit by it. This is true obedience, to serve him for his own pleasure, though we had no expectation of advantage by it. Certainly he doth not require thy supplications for this end, to move him, and incline his affections toward thee, but rather as a testimony of thy homage and subjection to him; therefore, though they cannot make him of another mind than he is, or hasten performance before his purposed time—so that in reality they have no influence upon him—yet in praying, and praying diligently, thou declarest thy obligation to him, and respect to his majesty, which is all thou hast to look to, committing the event solely to his good pleasure.

The second objection Paul mentions, tends to justify men. “Why then doth he yet find fault? For who hath resisted his will?” Since by his will he hath chained us with an inevitable necessity to sin, what can we do? Men cannot wrestle with him, why then doth he condemn and accuse them? “But who art thou, O man, who disputest against God?” As if Paul had said, thou art a man, and so I am, why then lookest thou for an answer from me? Let us rather both consider whom we speak of, whom thou accusest, and whom I defend. It is God; what art thou then to charge him, or what am I so to clear him? Believing ignorance is better than presumptuous knowledge, especially in those forbidden secrets in which it is more concerning to be ignorant with faith and admiration, than to know with presumption. Dispute _thou_, O man, _I_ will wonder, reply _thou_, _I_ will believe! Doth it become thee, the clay, to speak so to thy Former, “Why hast thou made me thus?” Let the consideration of the absolute right and dominion of God over us,—more than any creature hath over another, yea, or over themselves,—let that restrain us, and keep us within bounds. He may do with us what he pleaseth, for his own honour and praise, but it is his will that we should leave all the blame to ourselves, and rather behold the evident cause of our destruction in our sin, which is nearer us, than to search into a secret and incomprehensible cause in God’s counsel.

Lecture XVII.

Of Creation

Heb. xi. 3.—“Through faith we understand that the worlds were
framed by the word of God, so that things which are seen were not
made of things which do appear.”—Gen. i. 1. “In the beginning God
created the heaven and the earth.”

We are come down from the Lord’s purposes and decrees to the execution of them, which is partly in the works of creation and partly in the works of providence. The Lord having resolved upon it to manifest his own glory did in that due and predeterminate time apply his own power to this business. Having in great wisdom conceived a frame of the world in his mind from all eternity, he at length brings it forth, and makes it visible. We shall not insist upon the particular story of it, as it is set down in general, but only point at some things for our instruction.

First, Ye see who is the Maker of all things, of whom all things visible and invisible are—it is God. And by this he useth to distinguish himself from idols and the vanities of the nations, that he is that self being who gave all things a being, who made the heavens and the earth. This is even the most glorious manifestation of an invisible and eternal Being. These things that are made, show him forth. If a man were travelling into a far country, and wandered into a wilderness where he could see no inhabitants but only houses, villages and cities built, he would straightway conceive there hath been some workmen at this; this hath not been done casually but by the art of some reasonable creatures. How much more may we conceive when we look on the fabric of this world—how the heavens are stretched out for a tent to cover them that dwell on the earth, and the earth settled and established as a firm foundation for men and living creatures to abide on—how all are done in wisdom and discretion—we cannot but straightway imagine that there must be some curious and wise contriver, and mighty creator of these things. It is here said “Through faith we understand that the worlds were framed.” Indeed faith only in the word of God, gives true and distinct understanding of it. Innumerable have been the wanderings and mistakes of the wise of the world about this matter, wanting this lamp and light of the word of God, which alone gives a true and perfect account of this thing. Many strange dotages and fancies have they fallen into; yet certain it is that there is so much of the glory of God engraven without on the creature, and so much reason imprinted on the souls of men within, that, if it were not for that judicial plague of the Lord’s darkening their understandings, who do not glorify him in as far as they know him, no man could seriously and soberly consider on the visible world, but he would be constrained to conceive an invisible God. Would not every one think within himself—all these things, so excellent as they are, cannot be out of chance, neither could they make themselves, so that of necessity they must owe what they are to something beside themselves? And of this it is certain, that it cannot have its original from any other thing, else there should be no end; therefore it must be some Supreme Being, that is from no other, and of which are all things.

But next, consider when these things were made—“In the beginning.” And what beginning is that? Certainly the beginning of the creation, and of time, to exclude eternity. Whatever may be said of that subtilty, that God might have created the world from all eternity, for it appears, even in created things, that there is no necessity of the precedent existence of the cause, since in the same instant that many things are brought into being, in the same do they bring forth their effects, as the sun in the first instant of its creation did illuminate, yet certainly we believe, from the word of the Lord, that the world is actually but of a few thousand years standing. Six are not yet run out since the first creating word was spoken, and since the Spirit of the Lord moved upon the waters. And this we know also, that if it had pleased his majesty, he might have created the world many thousand years before that so that it might have been at this day of ten hundred times ten thousand years standing, and he might have given it as many years as there are numbers of men and angels, beasts yea, and pickles(149) of sand upon the sea coast. But it was his good pleasure that that very point of time in which it was created should be the beginning of time; and from that he gives us a history of the world, upon which the church of God may rest, and so seek no other god but the God that made these heavens and earth.

This will not satisfy the ungodly curiosity and vanity of men’s spirits, who will reproach the Maker for not applying sooner to his work, and sitting idle such an immeasurable space of eternity. Men wonder what he could be doing all that time, if we may call it _time_ which hath no beginning, and how he was employed. I beseech you, restrain such thoughts in you with the fear of his glorious and incomprehensible majesty who gives no account of his matters! It is enough that this is his good pleasure to begin then, and he conceals his reasons, to prove the sobriety of our faith, that all men may learn an absolute and simple stooping to his majesty’s pleasure. Remember that which a godly man answered some wanton curious wit, who in scorn demanded the same of him—“He was preparing hell for curious and proud fools,” said he. Let us then keep our hearts as with a bridle, and repress their boundless wanderings within bounds, lest we, by looking upward, before the beginning of the world, to see what God was doing, fall headlong into the eternal pit of destruction, and into the hands of the living God. God hath shown himself marvellously these six thousand years in the upholding this world. If we did consider these continued and repeated testimonies of his glory, we should be overwhelmed with what we find, though we search no farther. And suppose we would please ourselves to imagine that it had been created many years before, yet that doth not silence and stop the insolence of men’s minds, for it always might be inquired, what the Lord was doing before that time. For eternity is as immensurable before those multiplied thousands of years as before naked six. Let our imagination sit down to subtract from eternity as many thousands as it can multiply by all the varieties and numbers in the world, yet there is nothing abated from eternity.(150) It is as infinite in extent before that, as before the present six thousand, and yet we may conceive that the Lord hath purposed in the beginning of the world to declare more manifestly to our understanding his eternity, his self sufficiency, and liberty,—his eternity, that when we hear of how short standing the creature is, we may go upward to God himself, and his everlasting being, before the foundations of it were laid, may shine forth more brightly to our admiration, when we can stretch our conceptions so immensurably as far beyond the beginning of the world; and yet God is still beyond the utmost reach of our imagination,—for who can find out the beginning of that which hath not a beginning to be found out,—and our most extended apprehensions fall infinitely short of the days of the Ancient of days. O how glorious, then, must his being be, and how boundless! His self-sufficiency and perfection doth herein appear, that from such an inconceivable space he was as perfect and blessed in himself as now. The creatures add nothing to his perfection or satisfaction. He was as well-pleased with his own all-comprehending being, and with the very thought and purpose of making this world, as now he is when it is made. The idea of it in his mind gave him as great contentment as the work itself when it is done! O, to conceive this aright,—it would fill a soul with astonishing and ravishing thoughts of his blessedness! Poor men weary if they be not one way or other employed without; so indigent are all creatures at home, that they would weary if they went not abroad without themselves. But to think how absolutely God is well-pleased with himself, and how all imaginable perfections can add nothing to his eternal self-complacency and delight in his own being, it would certainly ravish a soul to delight in God also. And as his self-sufficiency doth herein appear, so his liberty and freedom is likewise manifested in it. If the world had been eternal, who would have thought that it was free for his majesty to make it or not, but that it had flowed from his glorious being with as natural and necessary a resistance as light from the body of the sun? But now it appears to all men, that for his pleasure they are made, and we are created; that it was simply the free and absolute motion of his will that gave a being to all things, which he could withhold at his pleasure or so long as he pleased.

Thirdly, We have it to consider in what condition he made all these things, “very good;” and that to declare his goodness and wisdom. The creature may well be called a large volume, extended and spread out before the eyes of all men, to be seen and read of all. It is certain, if these things,—all of them in their orders and harmonies, or any of them in their beings and qualities,—were considered in relation to God’s majesty, they would teach and instruct both the fool and the wise man in the knowledge of God. How many impressions hath he made in the creatures, which reflect upon any seeing eye the very image of God! To consider of what a vast and huge frame the heavens and the earth are, and yet but one throne to his majesty, the footstool whereof is this earth, wherein vain men erect many palaces; to consider what a multitude of creatures, what variety of fowls in the heaven, and what multiplicity of beasts upon the earth, what hosts, as Moses speaks (Gen. ii. 1,) and yet that none of them all are useless, but all of them have some special ends and purposes they serve for, so that there is no discord nor disorder, nor superfluity nor want in all this monarchy of the world: all of them conspire together in such a discord, or disagreeing harmony, to one great purpose,—to declare the wisdom of him who “made every thing beautiful in its time,” and every thing most fit and apposite for the use it was created for; so that the whole earth is full of his goodness. He makes every creature good one to another, to supply one another’s necessities; and then, notwithstanding of so many different natures and dispositions between elements, and things composed of them, yet all these contrarieties have such a commixion, and are so moderated by supreme art, that they make up jointly one excellent and sweet harmony or beautiful proportion in the world. O how wise must he be who alone contrived it all! We can do nothing except we have some pattern or copy before us; but now, upon this ground which God hath laid, man may fancy many superstructures. But when he stretched out the heaven, and laid the foundation of the earth, “who, being his counsellor, taught him?” At whom did his Spirit take counsel? Certainly, none of all these things would have entered into the heart of man to consider or contrive, Isa. xl. 12, 13. Some ruder spirits do gaze upon the huge and prodigious pieces of the creation, as whales and elephants, &c.; but a wise Solomon will go to the school of the ant to learn the wisdom of God, and choose out such a simple and mean creature for the object of his admiration. Certainly, there are wonders in the smallest and most inconsiderable creatures which faith can contemplate. O the curious ingenuity and draught of the finger of God, in the composition of flies, bees, flowers, &c. Men ordinarily admire more some extraordinary things; but the truth is, the whole course of nature is one continued wonder, and that greater than any of the Lord’s works without the line. The straight and regular line of the wisdom of God, who, in one constant course and tenor, hath ordained the actions of all his creatures, comprehends more wonders and mysteries, as the course of the sun, the motion of the sea, the hanging of the earth in the empty place upon nothing. These, we say, are the wonders indeed, and comprehend something in them which all the wonders of Egypt and the wilderness cannot parallel. But it is the stupid security of men, that are only awakened by some new and unusual passages of God’s works beyond that straight line of nature.

Then, fourthly, Look upon the power of God in making all of nothing, which is expressed here in Heb. xi. There is no artificer but he must have matter, or his art will fail him, and he can do nothing. The mason must have timber and stones laid to his hand, or he cannot build a house; the goldsmith must have gold or silver ere he can make a cup or a ring. Take the most curious and quick inventor of them all,—they must have some matter to work upon, or their knowledge is no better than ignorance. All that they can do is, to give some shape or form, or to fashion that in some new model which had a being before. So that, whatever men have done in the world, their works are all made up of those things which appear, and art and skill to form and fashion that excellently which before was in another mould and fashion. But he needs not sit idle for want of materials, because he can make his materials; and therefore, in the beginning he made heaven and earth, not as they now are, but he made first the matter and substance of this universe, but it was as yet a rude and confused chaos or mass, all in one lump, without difference. But then his majesty shows his wisdom and art, his excellent invention, in the following days of the creation, in ordering and beautifying and forming the world as it is, and that his power might be the more known; for how easy is it for him to do all this? There needs no more for it but a word,—let it be, and it is. “He spake, and it was done; he commanded, and it stood fast.” Not a word pronounced, and audibly composed of letters and syllables—mistake it not so—but a word inwardly formed, as it were, in his infinite Spirit. Even the inclination and beck of his will suffices for his great work. Ye see what labour and pains we have in our business,—how we toil and sweat about it,—what wrestlings and strivings in all things we do; but behold what a great work is done without pain and travail? It is a laborious thing to travel through a parcel of this earth, which is yet but as the point of the universe; it is troublesome to lift or carry a little piece of stone or clay; it is a toil even to look upward and number the stars of heaven. But it was no toil, no difficult thing to his majesty, to stretch out these heavens in such an infinite compass; for as large as the circumference of them is, yet it is as easy to him to compass them, as it is to us to span a finger-length or two. It is no difficulty to him to take up hills and mountains as “the dust of the balance,” in his hand, and weigh them in scales. Hath he not chained the vast and huge mass of the weighty earth and sea, in the midst of the empty place, without a supporter, without foundations or pillars? He hangeth it on nothing. What is it, I pray you, that supports the clouds? Who is it that binds up their waters in such a way that the clouds are not rent under them, even though there be more abundance of water in them than is in all the rivers and waters round about us? Job xxvi. 7, 8. Who is it that restrains and sets bounds to the sea, that the waters thereof, though they roar, yet do not overflow the land, but this almighty Jehovah, whose decree and commandment is the very compass, the bulwark over which they cannot flow? And all this he doth with more facility than men can speak. If there were a creature that could do all things by speaking, that were a strange power. But yet that creature might be wearied of speaking much. But he speaks, and it is done. His word is a creating word of power, which makes things that are not to be, and there is no wearying of him besides, for he is almighty and cannot faint. But why then did he take six days for his work? Might he not with one word of his power have commanded this world to issue out of his omnipotent virtue thus perfect as it is? What needed all this compass? Why took he six days, who in a moment could have done it all with as much facility? Indeed herein the Lord would have us to adore his wisdom as well as his power. He proceeds from more imperfect things to more perfect;—from a confused chaos to a beautiful world,—from motion to rest,—to teach man to walk through this wilderness and valley of tears, this shapeless world, into a more beautiful habitation; through the tossings of time, into an eternal sabbath of rest, whither their works shall follow them, and they shall rest from their labours. He would teach us to take a steadfast look of his work, and that we should be busied all the days of our pilgrimage and sojourning in the consideration of the glorious characters of God upon the works of his hands. We see that it is but passing looks and glances of God’s glory we take in the creatures; but the Lord would have us to make it our work and business all the week through, as it was his to make them. He would in this teach us his loving care of men, who would not create man till he had made for him so glorious a house, replenished with all good things. It had been a darksome and irksome life to have lived in the first chaos without light, but he hath stretched over him the heavens as his tent, and set lights in them to distinguish times and seasons, and ordained the waters their proper bounds and peculiar channels, and then maketh the earth to bring forth all manner of fruit, and when all is thus disposed, then he creates man. To this God, the Maker of heaven and earth, be glory and praise.

Lecture XVIII.

Of Creation

Heb. xi. 3.—“Through faith we understand that the worlds were
framed by the word of God, so that things which are seen were not
made of things which do appear.”—Heb. i. 14.—“Are they not all
ministering spirits, sent forth to minister for them who shall be
heirs of salvation?”