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Creator, 1 Cor. viii. 6.—'The Father, of whom are all things.' The same prerogative belongs to the Son, John i. 3. All things were made by him (the Word, the Son); and without him was not any thing made that was made.' The same honour belongs to the Holy Ghost, as Job xxvi. 13. 'By his Spirit he hath garnished the heavens.' Chap, xxxiii. 4. The Spirit of God hath made me (says Elihn), and the breath of the Almighty hath given me life.' All the three persons are one God; God is the Creator; and therefore all the external works and acts of the one God must be common to the three persons. Hence, when the work of creation is ascribed to the Father, neither the Son nor the Holy Spirit are excluded; but because, as the Father is the fountain of the Deity, so he is the fountain of divine works. The Father created from himself by the Son and the Spirit; the Son from the Father by the Spirit; and the Spirit from the Father and the Son; the manner or order of their working being according to the order of their subsisting. The matter may be conceived thus : All the three persons being one God, possessed of the same infinite perfections; the Father, the first in subsistence, willed the work of creation to be done by his authority: 'He spake, and it was done ; he commanded, and it stood fast.'—In respect of immediate operation, it peculiarly belonged to the Son. For the Father created all things by Jesus Christ," Eph. iii. 9. And we are told, that all things were made by him,' John iii. 3. This work in regard of disposition and ornament, doth peculiarly belong to the Holy Ghost. So it is said, Gen. i. 2. The Spirit of God moved upon the face of the waters,' to garnish and adorn the world, after the matter of it was formed. Thus it is also said, Job xxvi. 13. above cited, 'By his Spirit he hath garnished the heavens.'

IV. Our next province is to shew what God made. All things whatsoever, besides God, were created, Rev. iv. 11. Thou hast treated all things; and for thy pleasure they are and were created.' Col. i. 16. 'By him were all things created. The evil of sin is no positive being, it being but a defect or want, and therefore is not reckoned among the things which God made, but owes its existence to the will of fallen angels and men. Devils being angels, are God's creatures; but God did not make them evil, or devils, but they made themselves so.

Those things that were made in the beginning were most properly created of God; but whatsoever is or will be produced in the world, is still made by God, not only in respect that the matter whereof they are made was created by him, but because he is the first cause of all things, without whom second causes could produce nothing;

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and whatever power one creature has of producing another, is from God. Hence Elihu says, as above cited, The Spirit of God hath made me;' though he was produced by the operation of second

And it is worth while to consider what David says on this head, Psal. cxxxix. 13,—16. This clearly appears from the impotency of the creature to produce any thing according to nature, when God denies his concurrence. Hence we have a chain of causes described, Ilos. ii. 21, 22. where God is the first cause, and acts the same part in all other operations wherein creatures are concerned : 'I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth, and the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezreel.' If it be asked, then, what did God make? I answer, he made every thing that has a being, this stately structure of the universe, and that vast variety of creatures that are in it, sin only excepted, which he permitted should take place, but had no hand in the effecting of it as such.

V. I proceed to shew of what all things were made. Of nothing ; which does not denote any matter of which they were formed, but the term from which God brought them; when they had no being he gave them one.

There was no pre-existent matter to make them of, nothing at all to work upon: for he made all things both visible and invisible, Col. i. 16. Rom. xi. 36. If then he made all things, he must needs have made them of nothing, unless he would say there was, besides God, something before there was any thing, which is a palpable contradiction. To create is properly to make a thing of nothing, to make a thing have an existence that had none before. Thus were the heavens and the earth made of nothing simply; that is, they began to exist, which they never did before. This is what is called immediate creation, as I shewed on the first head. But there is a mediate creation, as I also noticed, which is a producing of things from matter altogether unfit for the work, and which could never be disposed, but by an almighty power to be such a thing? Thus man's body was created of the dust, and this itself was created of nothing, and was utterly unfit for producing such a work without a superior agency.

VI. The sixth head is to shew, how all things were made of nothing. By the word of God's power. It was the infinite power of God that gave them a being; which power was exerted in his word, not a word properly spoken, but an act of his will commanding them to be, Gen. i. 3. God said, ' Let there be light and there was light,' Psal. xxxiii. 6, 9, 'By the word of the Lord were the heavens made. He spake and it was done; he commanded, and it stood fast.' By his powerful word he called them from nothing to being, Rom. iv. 17. God calleth those things which be not as though they were.' This is a notable evidence of infinite power, which with so great easiness as the speaking of a word, could raise up this glorious fabric of the world. An heathen philosopher considered this as a striking instance of the sublime, peculiar to the books of the Jewish legislator.

VII. Our next business is to shew in what space of time the world was created. It was not done in a moment, but in the space of six days, as is clear from the narrative of Moses. It was as easy for God to have done it in one moment as in six days. But this method he took, that we might have that wisdom, goodness, and power that appeared in the work, distinctly before our eyes, and be stirred up to a particular and distinct consideration of these works, for commemoration of which a seventh day is appointed a sabbath of rest.

But although God did not make all things in one moment, yet we are to believe, that every particular work was done in a moment, seeing it was done by a word, or an act of the divine will, Psal. xxxiii. 9. forecited. No sooner was the divine will intimated, than the thing willed instantly took place.

In the space of these six days the angels were created; and it is not to be thought that they were brought into being before that period; for the scripture expressly asserts, that all things were created in that space, Exod. xx. 11. And though Moses, Gen. i. makes no express mention of the angels, yet, Gen. ii. 1. he shews that they were created in one of these six days, as he mentions the host of the heavens and the earth; and it is certain, that in the host of heaven the angels are included, 1 Kings xxii. 19. where Micaiah the prophet says, ' I saw the Lord sitting on his throne, and all the host of heaven (which can be no other than the angels) standing by him.'

The works of the first day were, (1.) The highest heaven, the seat of the blessed, and that with the angels its inhabitants, who in Job xxxviii. 4,—7. under the designation of morning stars and sons of God,' are said to have 'sang together, and shouted for joy,' when the foundations of the earth were laid, as being then made. (2.) The earth, that is, the mass of earth and water, which Moses says was without form and void; that is, without that beauty and order which it afterwards received, and destitute of inhabitants, and without furniture and use. (3.) The light, which was afterwards gathered together, and distributed into the body of the sun and stars.

The works of the second day were the firmament; that is, that expansion or vast space which extends itself from the surface of the earth to the utmost extremity of the visible heavens, which ver. 8. is called heaven, that is, the ærial heavens, the habitation of birds and fowls, through which they wing their way. This vast extension is called the firmament, because it is fixed in its proper place, without which it cannot be removed without force and violence. Another work of this day was the dividing of the waters above the firmament, that is, the clouds, from the waters as yet mixed with the earth, which were afterwards gathered together into seas, rivers, lakes, fountains, &c.

On the third day, the lower waters were gathered into certain hollow places, which formed the sea; and the dry land appeared, adorned with plants, trees, and herbs, which continue to be produced to this day.

On the fourth day, the sun, moon, and stars were made, to enlighten the world, and render it a beautiful place, which otherwise would have been an uncomfortable dungeon, and to distinguish the four seasons of the year.

On the fifth day, the fishes and fowls were made.

On the sixth day, all sorts of beasts, tame and wild, and creeping things were produced out of the earth; and last of all, man, male and female.

It is probable that the world was created in autunın, that season of the year in which generally things are brought to perfection for the use of man and beast. But this not being an article of faith, we need not insist upon it.

VIII. I come now to shew for what end God made all things. It was for his own glory, Prov. xvi. 4. The Lord hath made all things for himself,' Rom. xi. 36. 'For of him, and through him, and to him are all things. And there are these three attributes of God that especially shine forth in this work of creation, namely, his wisdom, power, and goodness.

1. His wisdom eminently appears, (1.) In that after the heavens and their inhabitants were created, those things that have only being and not life, then those that have being and life, but not sense, then those that have being, life, and sense, but not reason, and last of all, man, having being, life, sense, and reason, were successively formed. O Lord, how manifold are thy works! in wisdom hast thou made them all.' (2.) In his appointing of every thing to its proper use, by the law of creation, Gen. i. Hence the wisdom of God is celebrated in that work, Jer. x. 12. 'He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.'

2. The power of God appeared, (1.) In creating all things by a word, which instantly produced the effect intended. (2.) In that he

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created plants, herbs, and trees, before the sun, moon, and stars, which now naturally are the causes of the earth's producing its fruits; as also light before them, for discovering their beauty and verdure.

3. His goodness appears, in that he first prepared the place before he brought in the inhabitants, first provided the food before the living creatures were made, and adorned and fitted all for the use of man, before he formed him.

IX. If it is asked, “In what state were all things made ? I answer, They were all very good,' Gen. i. 31. The goodness of the creature consists in its fitness for the use for which it was made. In this respect every thing answered exactly the end of its creation. Again, the goodness of things is their perfection; and so every thing was made agreeable to the idea thereof that was formed in the divine mind. There was not the least blemish or defect in the work; but every thing was beautiful, as it was the effect of infinite wisdom as well as almighty power. And God being the end of all, even natural things tend to him. (1.) Declaring his glory in an objective way, Psal. xix. 1. (2.) Stirring us up to seek him, and behold him as our chief good and portion, Acts xvii. 26, 27. Rom, i. 20. (3.) Sustaining our life, and serving man, that he might serve God, for which he was made very fit, in regard of the rich endowments of his mind, all pure, holy, and upright, 1 Cor. x. 31. All the sin and misery that is now in the world, by which its beauty is greatly marred, its goodness defaced, and disorder and irregularity so universally prevail, proceeded from Satan, and man's yielding to his temptations.

I shall shut up this subject with a few inferences.

1. God is a most glorious being, infinitely lovely and desirable, possessed of every perfection and excellency. He made all things, and bestowed upon them all the perfections and amiable qualities with which they are invested. So that there is no perfection in any of the creatures which is not in him in an eminent way, Psal. xciv. 9. 'He that planted the ear, shall he not hear? he that formed the eye, shall he not see?' Whatever excellency and beauty is in the creatures, is all from him ; and sure it must be most excellent in the fountain.

2. God's glory should be our chief end. And seeing whatever we have is from him, it should be used and employed for him : For all things were created by him and for him,' Col. i. 16. Have we a tongue? It should be employed for him, to shew forth his praise ; hands? they should do and work for him; life? it should be employed in his service; talents and abilities? they should be laid out

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