GOD AND HIS CREATION
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====GOD AND HIS CREATION====</p>
By Thomas Watson
The Being of God </p>
Question What do the scriptures principally teach?
Answer: The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man.
Question What is God?
Answer: God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth.
Here is,
1. Somethingimplied . That there is a God.
2. Somethingexpressed . That he is a Spirit.
3. What kind of Spirit?
I. Something IMPLIED. That there is a God.
The question, "What is God?" takes for granted that there is a God. The belief of God's existence, is the foundation of all religious worship. "He who comes to God must believe that he is." There must be a first cause, which gives being to all things besides.
[1] We know that there is a God by the book of NATURE. The notion of a Deity is engraved on man's heart; it is demonstrable by the light of nature. It hard for a man to be a natural atheist; he may wish there were no God, he may dispute against a Deity—but he cannot in his judgment believe there is no God, unless by accumulated sin his conscience be seared, and he has such a lethargy upon him, that he has sinned away his very sense and reason!
[2] We know that there is a God by his WORKS , and this is so evident a demonstration of a Godhead, that the most atheistic spirits, when they have considered these works, have been forced to acknowledge some wise and supreme maker of these things. We will begin with thecreation of the glorious fabric of heaven and earth. Surely, there must be some architect or first cause. The world could not make itself. Who could hang the earth on nothing, but the great God? Who could provide such rich furniture for the heavens, the glorious constellations, the skies bespangled with such glittering lights? We see God's glory blazing in the sun, twinkling in the stars. Who could give the earth its clothing, cover it with grass and corn, adorn it with flowers, enrich it with gold? God alone. Job 38:8. Who but God could make the sweet music in the heavens, cause the angels to join in concert, and sound forth the praises of their Maker? "The morning stars sang together, and all the sons of God shouted for joy."
If a man should go into a far country, and see stately edifices there, he would never imagine that these built themselves—but that some greater power had built them. To imagine that the work of the creation was not framed by God, is as if we should conceive an intricate landscape to be drawn by a pencil, without the hand of an artist. "God who made the world, and all things therein." To create is proper to the Deity.
The wisegovernment of all things evinces there is a God. God is the great superintendent of the world, he holds the golden reins of government in his hand, guiding all things most regularly and harmoniously to their proper end. Who that eyes Providence, but must be forced to acknowledge there is a God? Providence is the queen and governess of the world, it is the hand which turns the wheel of the whole creation; it sets the sun its race, the sea its bounds. If God did not guide the world, things would run into disorder and confusion. When one looks on a clock, and sees the motion of the wheels, the striking of the hammer, the hanging of the plummets—he would conclude that some artificer made it. Just so, when we see the excellent order and harmony in the universe, the sun, that great luminary, dispensing its light and heat to the world, without which the world were but a grave or a prison; the rivers sending forth their silver streams to refresh the bodies of men, and prevent a drought; and every creature acting within its sphere, and keeping its due bounds—we must needs acknowledge there is a God, who wisely orders and governs all these things.
Who could set this great multitude of the creatures in their several ranks and squadrons, and keep them in their constant march—but HE, whose name is the Lord Almighty? And as God does wiselydispose all things in the whole regiment of the creatures, so, by his power, hesupports them. Did God suspend and withdraw his influence ever so little, the wheels of the creation would unpin, and the axle break asunder! All motion, the philosophers say, is from something that is unmoveable. As for example, the elements are moved by the influence and motion of the heavenly bodies; the sun and moon, and these planets, are moved by the highest orb, called Primum Mobile; now, if one should ask, Who moves that highest orb, or is the first mover of the planets? It can be no other than God himself!
Man is a microcosm or lesser world. The excellent context and frame of his body is wrought as meticulously as needlework. "You made all the delicate, inner parts of my body and knit me together in my mother's womb." This body is endowed with a noblesoul . Who but God could make such a union of different substances as flesh and spirit? In him we live, and move, and have our being. The living motion of every part of the body shows there is a God. We may see something of him in the sparkling of the eye; and if the cabinet of the body be so curiously wrought, what is the jewel—the soul ? The soul has a celestial brightness in it; as one says, "It is a diamond set in a ring of clay." What noble faculties is the soul endowed with! Understanding, Will, Affections—are a mirror of the Trinity, as Plato speaks. The matter of the soul is spiritual, it is a divine spark lighted from heaven; and being spiritual, is immortal, as Scaliger notes; "the soul does not wax old," it lives forever. Who could create a soul ennobled with such rare angelic properties, but God? We must needs say as the Psalmist, "It is he who has made us, and not we ourselves."
[3] We may prove a Deity by our CONSCIENCE. Conscience is God's deputy or viceregent. Conscience is a witness of a Deity. If there were no Bible to tell us there is a God—yet conscience would. Conscience, as the apostle says, either "accuses" or "excuses." Rom 2:15. It acts in order to a higher judicatory. Natural conscience, being kept free from gross sin, excuses. When a man does virtuous actions, lives soberly and righteously, observes the golden maxim—doing to others as he would have them do to him—then conscience approves, and says, "Well done!" Like a bee it gives honey. Natural conscience in the wicked accuses. When men go against its light they feel the worm of conscience. "Alas! What scorpion lurks within?" -Seneca. Conscience, being sinned against, spits fire in men's faces, and fills them with shame and horror. When the sinner sees a handwriting on the wall of conscience, his countenance is changed!
Many have hanged themselves to quiet their conscience. Tiberius the emperor, a bloody man, felt the lashes of his conscience; he was so haunted with that fury, that he told the senate, he suffered death daily. What could put a man's conscience into such an agony, but the impression of a Deity, and the thoughts of coming before his just tribunal? Those who are above human laws, are subject to the checks of their own conscience. And it is observable, the nearer the wicked approach to death, the more they are terrified. Whence is this but from the apprehension of approaching judgement? The soul, being sensible of its immortal nature, trembles at him who never ceases to live, and therefore will never cease to punish!
[4] That there is a God, appears by the consent and universal suffrage of all men. "There is no nation so barbarous," says Tully, "as not to believe there is a God." Though the heathen did not worship the true God—yet they worshiped a god . They set up an altar, "To the unknown God." Acts 17:23. They knew a God should be worshiped, though they knew not the God whom they ought to worship. Some worshiped Jupiter, some Neptune, some Mars. Rather than not worship something, they would worship anything.
[5] That there is a God, appears his prediction of future things—that is, by fulfilled prophecy. He who can foretell things which shall surely come to pass, is the true God. God foretold, that a virgin should conceive; he prefixed the time when the Messiah should be cut off. He foretold the captivity of the Jews in Babylon, and who would be their deliverer. God himself uses this argument to prove he is the true God, and that all the gods of the heathens are fictions and nullities. To foretell things contingent, which depend upon no natural causes, is peculiar to Deity.
[6] That there is a God, appears by his unlimited POWER and SOVEREIGNTY. He who can work, and none can hinder—is the true God. Only God can do so. "I will work—and who shall hinder it?" Nothing can hinder action but some superior power; but there is no power above God! All power that is, is by him, therefore all power is under him. He has a "mighty arm." He sees the designs which men drive at against him, and plucks off their chariot wheels; he makes the diviners mad. He cuts off the spirit of princes; he bridles the sea, gives check to the leviathan, and binds the devil in chains. He acts according to his pleasure, he does what he will. "I will work, and who shall hinder it?"
[7] There are devils, therefore there is a God. Atheists cannot deny but there are devils, and then they must grant there is a God. We read of many possessed of the devil. The devils are called in Scripture "hairy ones", because they often appeared in the form of goats or satyrs. Now, if there is a devil, there is a God. Socrates, a heathen, when accused at his death, confessed, that, as he thought there was an evil spirit, so he thought there was a good spirit.
Use one: Seeing there is a God—it reproves such atheistic fools as deny it. Epicurus denied there was a Providence, saying that all things happened by chance. He who says there is no God is the wickedest creature that is—he is worse than a thief. The thief takes away our goods—but the atheist would take away our God from us! "They have taken away my Lord." So we may say of atheists, they would take away our God from us, in whom all our hope and comfort is laid up. "The fool has said in his heart , There is no God." He dared not speak it with his tongue—but says it in his heart—he wishes it. Surely, none can be speculative atheists. "The devils believe and tremble."
I have read of one Arthur—a professed atheist—who, when he came to die, cried out that he was damned. Though there are few found who say , "There is no God!" yet many deny him in their practices . "In works they deny him." The world is full of practical atheism; most people live as if they did not believe there was a God. Would the dare they lie, defraud, be immoral—if they believed there were a God who would call them to account? If a heathen who never heard of a God should come among us, and have no other means to convince him of a Deity—but the lives of men in our age, surely he would question whether there were a God!
Use two: Seeing there is a God—he will deal righteously, and give just rewards to men. Things seem to be carried on in the world, very unequally; the wicked flourish. Those who tempt God are delivered. The ripe cluster of grapes is squeezed into their cup. In the meanwhile, the godly, who wept for sin, and served God—are afflicted. "I have eaten ashes like bread, and mingled my drink with weeping." Evil men enjoy all the good—and godly men endure all the evil. But seeing there is a God—he will deal righteously with men. "Shall not the Judge of all the earth do right?" Offenders must come to punishment. The sinner's death-day, and dooms-day is coming. "The Lord sees that his day is coming." While there is a hell, the wicked shall be scourged enough; and while there is eternity, they shall lie there long enough! And God will abundantly compensate the faithful service of his people. They shall have their white robes and crowns. "Truly there is a reward for the righteous: truly he is a God who judges in the earth." Because God is God, he will give glorious rewards to his people.
Use three: Seeing there is a God, woe to all such as have this God against them. He lives forever to be avenged upon them. "Can your heart endure, or can your hands be strong in the day that I shall deal with you?" Such as oppose his saints, trampling these jewels in the dust, and such as live in contradiction to God's Word—engage the Infinite Majesty of heaven against them! How dismal will their case be! "As surely as I live, when I sharpen my flashing sword and begin to carry out justice, I will bring vengeance on my enemies and repay those who hate me!" if it be so terrible to hear the lion roar , what must it be when he begins to tear his prey? "Consider this, you that forget God, lest I tear you in pieces!" Oh that men would think of this, who go on in sin! Shall we engage the great God against us?God strikes slow—but heavy! "Have you an arm like God?" Can you strike such a blow?God is the best friend—but the worst enemy! If he can look men into their grave, how far can he throw them? "Who knows the power of his wrath?" What fools are they, who, for a drop of pleasure—drink a sea of wrath! Paracelsus speaks of a craze some have, which will make them die dancing; so sinners go dancing to hell.
Use four: Seeing there is a God, let us firmly believe this great article of our Creed. What true religion can there be in men, if they do not believe a Deity? "He who comes to God must believe that he is." To worship God, and pray to him, and not believe there is a God—is to put a high scorn and contempt upon him. Believe that God is the only true God—such a God as he has revealed himself in his Word, "A lover of righteousness, and hater of wickedness." The real belief of a Deity gives life to all pious worship; the more we believe the truth and infiniteness of God—the more holy and angelic we are in our lives. Whether we are alone, or in company—God sees us! He is the heart-searcher! The belief of this would make us live always under God's eye. "I have set the Lord always before me."
The belief of a Deity would be a bridle to sin —and a spur to duty . It would add wings to prayer, and oil to the lamp of our devotion. The belief of a Deity would cause dependence upon God in all our straits and exigencies. "I am God all-sufficient!" I am a God who can supply all your needs, scatter all your fears, resolve all your doubts, conquer all your temptations! The arm of God's power can never be shrunk! He can create mercy for us, and therefore can help, and not be beholden to the creature. Did we believe there is a God, we would so depend on his providence as not to use any indirect means; we should not run ourselves into sin, to rid ourselves out of trouble. "Is it not because there is not a God in Israel, that you go to inquire of Baalzebub, the god of Ekron?" When men run to sinful shifts—it is because they either do not believe there is a God—or that he is all-sufficient!
Use five: Seeing there is a God, let us labor to get a saving interest in him. "This God is our God." Since the fall we have lost likeness to God, and communion with God; let us labor to recover this lost interest, and pronounce this Shibboleth, " My God." It is little comfort to know there is a God—unless he be ours! God offers himself to be our God. "I will be their God." Faith catches hold of the offer, it appropriates God, and makes all that is in him—over to us to be ours! His wisdom to be ours—to teach us; his holiness ours—to sanctify us; his Spirit ours—to comfort us; his mercy ours—to save us.To be able to say, "God is mine!" is more than to have all the mines of gold and silver!
Use six: Seeing there is a God, let us serve and WORSHIP him as God. It was an indictment brought against some, "They glorified him not as God."
Let uspray to him as to God. Pray with fervency. "An effectual fervent prayer avails much." Fervency is both the fire and the incense ; without fervency it is no prayer.
Let uslove him as God. "You shall love the Lord your God with all your heart." To love him with all the heart, is to give him precedence in our love, to let him have the cream of our affections; to love him not only appreciatively, but intensively, as much as we can. As the sunbeams united in a magnifying glass burn the hotter—so all our affections should be united, that our love to God may be more ardent.
Let usobey him as God. All other creatures obey him! The stars fight his battles; the wind and sea obey him. How much more should man obey God, whom he has endued with a principle of reason. He is God, and has a sovereignty over us; therefore, as we received life from him, so we must receive a law from him, and submit to his will in all things. This is to kiss him with a kiss of loyalty, and it is to glorify him as God.
II. Something EXPRESSED. John 4:24. "God is aSpirit ." "God is essentially, spirit." Zanchius.
What do you mean when you say, God is a Spirit?
By a spirit I mean, God is an immaterial substance, of a pure, unmixed essence, not compounded of body and soul, without all extension of parts. The body is a dreggish thing. The more spiritual God's essence, the more noble and excellent it is. The spirits are the more refined part of the wine.
Wherein does God differ from other spirits?
[1] The ANGELS are spirits. We must distinguish spirits. The angels are created; God is an uncreated Spirit. The angels are finite, and capable of being annihilated; the same power which made them is able to reduce them to their first nothing; but God is an infinite Spirit. The angels are confined spirits, they are confined to a place; but God is an immense Spirit, and in all places at once. The angels, though spirits, are but ministering spirits. Though they are spirits, they are servants. God is a super-excellent Spirit, the Father of spirits.
[2] The SOUL is a spirit. "The spirit shall return to God who gave it."
How does God, being a Spirit, differ from the soul?
Servetus and Osiander thought, that the soul being infused, conveyed into man the very spirit and substance of God. This is an absurd opinion, for the essence of God is incommunicable.
When it is said the soul is a spirit, it means that God has made it intelligible, and stamped upon it his likeness , not his essence .
But is it not said, that we are made partakers of the divine nature?
By divine nature there, is meant divine qualities. 2 Pet 1:1. We are made partakers of the divine nature, not by identity or union with the divine essence —but by a transformation into the divine likeness . Thus you see how God differs from other spirits—angels and souls of men. He is a Spirit of transcendent excellence, the " Father of spirits."
Against this Vorstius and the Anthropomorphites object, that, in Scripture, a human shape and figure is given to God; he is said to have eyes and hands.
It is contrary to the nature of a spirit to have a corporeal substance. "Handle me, and see me: for a spirit has not flesh and bones, as you see me have." Bodily members are ascribed to God, not properly—but metaphorically , and in a borrowed sense. By the right hand of the Lord is meant his power; by the eyes of the Lord is meant his wisdom. Now that God is a Spirit, and is not capable of bodily shape or substance, is clear, for a body is visible—but God is invisible; therefore he is a Spirit. "Whom no man has seen, nor can see;" not by an eye of sense. A body is local, can be but in one place at once—but God is everywhere, in all places at once; therefore he is a Spirit. Psalm 139:9, 8. God's center is everywhere, and his circumference is nowhere. A body being compounded of integral parts may be dissolved; but the Godhead is not capable of dissolution. He can have no end—from whom all things have their beginning. So that it clearly appears that God is a Spirit, which adds to the perfection of his nature.
Use one: If God is a Spirit, then he is impenetrable ; he is not capable of being hurt. Wicked men set up their banners, and bend their forces against God; they are said to fight against God . But what will this fighting avail? What hurt can they do to the Deity? God is a Spirit, and therefore cannot receive any hurtful impression. Wicked men may imagine evil against the Lord. "What do you imagine against the Lord?" But God being a Spirit is impenetrable. The wicked may eclipse his glory —but cannot touch his essence . God can hurt his enemies—but they cannot hurt him. Julian might throw up his dagger into the air against Heaven—but could not touch the Deity.
God is a Spirit, invisible . How can the wicked with all their forces hurt him, when they cannot see him? Hence all the attempts of the wicked against God are foolish, and prove abortive. "The kings of the earth set themselves against the Lord and against his anointed. He who sits in the heavens shall laugh." God is a Spirit, he can wound them—but they cannot touch him.
Use two: If God is a Spirit, it shows the folly of the Papists, who worship him by pictures and images. As a spirit, we cannot make any image to represent him. Deut 4:12, "The Lord spoke to you out of the fire. You heard the sound of words but saw no form; there was only a voice."
God being a Spirit is imperceptible, cannot be discerned; how then can there be any picture made of him? Isa 40:18, "To whom, then, can we compare God? What image might we find to resemble him?" How can you paint the Deity? Can we make an image of that which we never saw? You saw no image. God is a Spirit. It were folly to endeavor to make a picture of the soul, because it is a thing spiritual, or to paint the angels, because they are spirits.
God is also an omnipresent Spirit; he is present in all places "Do not I fill heaven and earth? says the Lord." Therefore, being everywhere present, it is absurd to worship him by an image. Were it not a foolish thing to bow down to the king's picture, when the king is present? So it is to worship God's image, when God himself is present.
How then shall we conceive of God as a Spirit, if we may make no image or resemblance of him?
We must conceive of him spiritually . In his attributes ; his holiness, justice, and goodness, which are the beams by which his divine nature shines forth. We must conceive of him as he is in Christ. "Christ is the image of the invisible God." Set the eyes of your faith on Christ as God-man. In Christ we see some sparklings of the divine glory; in him there is the exact resemblance of all his Father's excellencies. The wisdom, love, and holiness of God the Father, shine forth in Christ. "He who has seen me, has seen the Father."
Use three: If God is a Spirit, it shows us that the more spiritual we grow, the more we grow like to God. How do earth and spirit agree? Phil 3:19. Earthly ones may give for their insignia, the mole or rat, which live in the earth. What resemblance is there between an earthly heart, and him who is a Spirit? The more spiritual anyone is, the more like God.
What is it to be spiritual?
To be refined and holy, to have the heart still in heaven, to be thinking of God and glory, and to be carried up in a fiery chariot of love to God. Psalm 73:35. "Whom have I in heaven but you?" which Beza paraphrases thus, "Begone earth! Oh that I were in heaven with you!" A Christian, who is taken off from these earthly things, has a noble spiritual soul, and most resembles him who is a Spirit.
Use four: It shows that the worship which God requires of us, and is most acceptable to him, is spiritual worship. "True worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in spirit and in truth." John 4:23-24. Spiritual worship is pure worship. Though God will have the service of our bodies, our eyes and hands lifted up, to testify to others that reverence we have of his glory and majesty—yet he will chiefly have the worship of the soul. "Glorify God in your body, and in your spirit." God prizes spirit-worship, because it comes near to his own nature, which is a Spirit.
What is it to worship God in spirit?
(1.) To worship him without ceremonies. The ceremonies of the law, which God himself ordained, are now abrogated, and out of date. Christ the substance being come, the shadows fly away; and therefore the apostle calls the legal ceremonies, carnal rites. If we may not use those Jewish ceremonies which God once appointed, then we may not use those which he never appointed.
(2.) To worship God in spirit, is to worship him with faith in the blood of the Messiah. Heb 10:19. It is to worship him with the utmost zeal and intenseness of soul. This is to worship God in spirit. The more spiritual any service is, the nearer it comes to God, who is a Spirit, and the more excellent it is. The spiritual part of duty is the fat of the sacrifice: it is the soul and quintessence of true religion. The richest cordials are made of spirits, and the best duties are such as are of a spiritual nature. God is a Spirit, and will be worshiped in spirit; it is not pomp of worship—but purity , which God accepts.
Repentance is not in the outward severities used to the body—such as penance, fasting, and chastising the body—but it consists in the sacrifice of a broken heart. Thanksgiving does not stand in church-music, the melody of an organ—but rather in making melody in the heart to the Lord. Eph 5:19. Prayer is not the tuning the voice into a heartless confession, or counting over a few prayer beads—but it consists in sighs and groans, Rom 8:26. When the fire of fervency is put to the incense of prayer—then it ascends as a sweet fragrance to God. The true holy water is not that which the pope sprinkles—but is distilled from the penitent eye. Spirit-worship best pleases that God who is a Spirit. John 4:23, "True worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks." See the great acceptance of such, and how God is delighted with spiritual worship. This is the savory meat which God loves. How few mind this! They give him more dregs than souls; they think it enough to bring their duties—but not their hearts; which makes God disclaim the very services he himself appointed. Isa 1:12. Ezek 33:31. Let us then give God spirit-worship, which best suits his nature.
A sovereign elixir full of virtue may be given in a few drops. So a little prayer, if it be with the heart and spirit, may have much virtue and efficacy in it. The publican made but a short prayer, "God be merciful to me a sinner," but it was full of life and spirit; it came from the heart, therefore it was accepted by God.
Use five: Let us pray to God, that as he is a Spirit, so he will give us of his Spirit. The essence of God is incommunicable; but not the motions, the presence and influences of his Spirit. When the sun shines in a room, not the body of the sun is there—but the light, heat, and influence of the sun. God has made a promise of his Spirit. "I will put my Spirit within you." Turn promises into prayers. "O Lord, you who are a Spirit, give me of your Spirit; I beg your Spirit, your enlightening, sanctifying, quickening, Spirit." Melanchthon prayed, "Lord, inflame my soul with your Holy Spirit." How needful is his Spirit! We cannot do any duty without it, in a lively manner. When this wind blows upon our sails—we move swiftly towards heaven. Let us pray, therefore, that God would give us of the influence of his Spirit, that we may move more vigorously in the sphere of true religion.
Use six: As God is a Spirit, so the REWARDS that he gives are spiritual. As the chief blessings he gives us in this life are spiritual blessings, Eph 1:1, not gold and silver; as he gives Christ, his love; he fills us with grace; so the main rewards he gives us after this life are spiritual, "a crown of glory which does not fade away." Earthly crowns fade—but the believer's crown being spiritual, is immortal, a never-fading crown. "It is impossible," says one, "for that which is spiritual, to be subject to change or corruption." This may comfort a Christian in all his labors and sufferings; he lays out himself for God, and has little or no reward here; but remember, God, who is a Spirit, will give spiritual rewards—a sight of his face in heaven, white robes, an eternal weight of glory! Be not then weary of God's service; think of the spiritual reward, the crown of glory which does not fade away.
III. What kind of Spirit is God?
Answer: God isinfinite . All created beings are finite. Though infinity may be applied to all God's attributes—he is infinitely merciful, infinitely wise, infinitely holy—yet, if we take infinity it implies God'somnipresence .