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3. From this subject we infer the reasonableness of faith. The very essence of faith consists in a humble, docile, childlike temper, which disposes us to embrace, without objecting or disputing, every thing which God reveals; and to believe that all his words and dispensations are, even though we cannot see how, perfectly right. Christians are often ridiculed for exercising this implicit faith in God, and believing what they cannot fully comprehend. But we appeal to every one present, whether, in so doing, they do not act reasonably. If God's ways and thoughts are thus high above ours, ought we not implicitly to believe all his declarations; to believe that all he says and does is perfectly right? Is it not reasonable for children thus to believe their parents? for a sick man to trust in a skilful physician? for a passenger unacquainted with navigation, to trust to the master of the vessel? for a blind man to follow his guide? If so, then it is certainly much more reasonable for such ignorant, shortsighted, fallible creatures, as we are, to submit and trust implicitly to an infinitely wise, good, and infallible Being; and when any of his words or works appear wrong, to ascribe it to our own ignorance, blindness, or prejudice, rather than to suppose that there is any thing wrong in him. Is it not more likely that we should be wrong or mistaken, than that God should be? If so, we ought to praise him, when his conduct appears wise and right, and to impute it to ourselves when it does not, and to believe and to submit to

him implicitly in all things. This is not only reasonable, but absolutely necessary to our happiness; for if God's thoughts and ways differ thus widely from ours, we must either believe that he is right and we wrong, or else feel unreconciled and dissatisfied. But if we feel unreconciled and dissatisfied we must be unhappy; for we cannot help ourselves. God will do as he pleases, whether we are pleased or not. On the contrary, if we exercise faith and submission to his will, and believe that all is right; that even when clouds and darkness are round about him, justice and judgment are the habitation of his throne, then we shall be peaceful and happy. He will guide us by his counsel, and afterward receive us to glory. Then the cloud will be scattered; we shall see all things clearly, and understand the meaning of those truths, and the reason of those dispensations, which have appeared most mysterious and perplexing; for God's language to every sincere believer is, What I do, thou knowest not now; but thou shalt know hereafter.





By whom were all these worlds and beings made? is, probably, the first question, which a view of the created universe would excite in a seriously inquisitive mind. For what purpose and with what view were they created? would no less probably be the second. There are two inspired passages, one in the Old Testament and the other in the New, which contain a direct answer to both these questions. In the Old Testament we are told, that Jehovah hath made all things for himself, yea, even the wicked for the day of evil: and in the New, that all things were created by Christ and for Christ. At first view these passages appear to differ, not only in language, but in sentiment. The former asserts that Jehovah made all things. The latter declares that all things were created by Christ. The former assures us that Jehovah made all things for himself; the latter that all things were created for Christ. To those, however, who believe that the Jehovah of the Old Testament is the Jesus of the New, these apparently different assertions will appear perfectly consistent. They will recollect and readily assent to the declaration of our Lord, He that hath seen me hath seen the Father; I and

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my Father are one; and will feel that the expression, Jehovah hath made all things for himself, is synonymous with the declaration in our text, All things were created by Christ and for him.

In discoursing on this passage we shall endeavor to illustrate, particularly, the general assertion, that all things were created for Christ. That none may suspect us of asserting more than our text will warrant, it may be proper to quote the remaining part of the verse which contains it. "By him,” says the apostle speaking of Christ, "were all things created, that are in heaven, and that are in earth, visible and invisible, whether thrones, or dominions, or principalities, or powers: all things were created by him, and for him." From this passage it appears that there are invisible, as well as visible creatures; things in heaven, as well as things on earth. But whether visible or invisible, whether in heaven or on earth, they were all created for Christ; all created to promote his glory and subserve his purposes. This I'shall now attempt to illustrate in several particulars.

I. Heaven was created for Christ. That there is a place called heaven, where the presence of God is specially manifested, and which is, in a peculiar sense, the habitation of his holiness and glory, is abundantly taught by the inspired writers. Some, it is true, have supposed that heaven is only a state of happiness, and not a place; but the supposition may be easily shown to be groundless; for, though God is every where, and though his

presence would render any place a heaven to holy beings; yet the glorified body of Christ cannot be every where. A body, however purified and refined, must be in some place; and the place, where now exists the glorified body of our Redeemer, is heaven. Agreeably, St. Paul informs us, that Christ has entered into heaven itself; that he is seated at the right hand of God in the heavenly places; and he elsewhere speaks of desiring to depart and be with Christ. Our Saviour himself, in his last prayer, says, Father, I will that those whom thou hast given me be with me, where I am, that they may behold my glory. In addition to these proofs we may observe, that the bodies of Enoch and Elijah must have been in some place, since their removal from this world, and that the glorified bodies of the saints, which are to be raised at the last day, must be in some place after their resurrection. Heaven is, therefore, not only a state, but a place, as really a place as this world. And the same arguments which prove that there is such a place as heaven, prove that heaven was created on purpose for Christ. God, considered as a pure spirit, cannot be said to be in one place, any more than in another. "Do not I fill heaven and earth? saith the Lord." Nay, more, the Psalmist says, "If I make my bed in hell, thou art there." God, therefore, considered as a spirit, had no occasion for a material heaven. Nor was there any need of such a place for the angels; for they also are spirits, and, wherever they are, they behold the face of God, so that to them

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