The Ninth Lord’s Day

09 The Ninth Lord’s Day 
Revelation 4:11
You are worthy, O Lord, that you should have glory, and honour, and power; because you created all things, And for your pleasure they are, and were created.
A reason is given in these words, why all glory should be given to God, and it is taken from the effects. For that is more praise-worthy, that it be taken from the effects, because the power and virtue of the cause to which the praise is due, exists and is properly seen in its effects. The effect of God is creation, which is illustrated in this place:
First, by his effects, which are declared by the universality conjoined with them in these words: because you created all things. Secondly, from his manner of creating, that God out of a wise purpose created all things: and for your pleasure, etc. Thirdly, from the adjunct of duration or lasting, and for your pleasure they are, and were created. For one thing is understood by the words, they are, and another by, you created, etc. This might be evident from the tense you created, in the past-tense. They now are in the present-tense, by which the duration of things is evident.
Doctrine 1. All things that now are in the world, were produced and made out of nothing by God. 
Reason 1. Scriptures evidence this truth.
Reason 2. Partly also all nations testify to it, because there is no Nation which does not believe, and does not tell us something concerning its beginning.
Reason 3. The world itself witnesses this about itself. For in almost all creatures there appears such imperfection in their power and mutability to which they are subject, that of themselves they could not have produced their own act and first existence; but of necessity, they must depend on some pure and perfect act — and that is God.
Reason 4. The world also witnesses this same thing, for in its parts, a certain perfection appears which is such that it cannot be the first; and yet it is such that it must be from the first perfection. Such are these perfections that used to be observed in this sentence: whereby all things are said to be made in number, weight, and measure.1 Measure means the perfection that each thing has in itself; and number means what is referred to others, as to defect or excess; and weight means that motion or inclination that all things have to their own ends and uses, particular to themselves as well as common to others, and the whole.
Reason 5 . Lastly, all right reason confirms the same thing, because in all order of causes and things which exist, common reason brings us to one First Cause, and one First Existence. Besides, it implies a manifest contradiction to conceive the world to have been eternal. For if the world was from eternity, then infinite days were before this day; and so these days are not yet ended. Consequently, this day does not exist, because it cannot exist unless the other days before it had ended and were gone. Also, if the world was from eternity, there was no one day of the world before there was a thousand years of the same world, because in eternity, no point or moment of time can be defined before which there were not many thousands of years. But this is a manifest contradiction: that one year of the world, that is made up of many days, should exist together, at once, with the first day; or that there is no day of any year before which there was not a thousand years; or lastly, that there were as many thousands of years already, as there were days in the world. 1
1 And so, God, who created all things in number, weight, and measure arranged the elements in an admirable order. (Wis_11:20)
Use 1 . Of Instruction: that in this part of our faith, we study more and more solidity to ground and strengthen ourselves — because this ground being well laid, our faith and affiance much more easily and freely make progress about all those things which God has revealed in his Word. This includes those things he has done, or will do about this world, or some parts of it, or other things that require the same sort of might and power that was shown in the creation of the world.
Use 2 . Of Admonition: that we do not allow our minds to cling to this world, or stick there, but that we lift them up higher, and adhere to the one who made the world. For it would be a very great folly and perverseness if, after we know that all these things were made by God, we love the world better than God, and we would forsake God for the love of the world.
Doctrine 2. God from his own wise purpose and good pleasure created all things, not out of any necessity.
This is gathered from these words: and for or by your pleasure or will, etc. There are some Philosophers who have said that all created things come from God by way of emanation, as little rivulets come and flow from their Fountain. But that which proceeds in this way must be part of that River from which it flows — which cannot properly be affirmed about created things, if we reflect on God the Creator. Others are of the opinion that the universe came from the Creator, as the form or fashion of someone that looks into a mirror, passes from him into the glass.2 Neither is this fit to be affirmed, because the universe is in no other subject, as the shape is represented in a glass or mirror. Others have said that the universe went from God as a shadow from its body. But this is altogether irrelevant, because a shadow does not go out of its body, but follows it by an absence of light, and by reason of the interposing of the opaque or gross body between the light and that place. Others have said that the universe went forth from the Creator like the footstep is made by the print of the foot of the one that walks. But God had nothing outside himself upon which, by his walking, he could imprint such a footstep.
All these had a good intention, though they did not speak accurately and properly enough. For these comparisons are otherwise profitable to raise the mind of man in contemplating the eminence and majesty of God the Creator, for they point out that the eminence of the Creator is incomparably greater than the whole universe itself. And they show the vanity, or at least the littleness of all things, even those which seem greatest in the world, if they are compared with God’s perfection. For in respect to God, they are as little streams, or as little droppings in respect to an ever and over-flowing Fountain, or of the whole Sea. Or they are as a light resemblance of one’s feature appearing in a mirror is in respect to the solid substance of the party himself. They are as dark and vanishing shadows in respect to a most firm body. Lastly, they are as the footstep of a man imprinted on the land is in respect to the living man himself.
1 The logic is simpler than Ames presents it. The word “infinite” means without beginning or end. Therefore, all previous days have no end, nor does this current day have a beginning. To speak of previous, current, or future days, when all days are infinite, is thus self-contradictory. And cumulating days into years is also contradictory, because adding an infinite day to an infinite day is nonsensical.
2 This is the philosophy of pantheism: The doctrine or belief that God is the universe; or that regards the universe as a manifestation of God.
These same comparisons show also that the world and all its parts, or all things in this universe, are certain tokens and way-marks, leading us to the Creator, as the streams lead to the fountain, the image in the mirror shows the man’s face, and the shadow respects the body, or it brings one to find it out, as the footstep of the foot reveals the man. But leaving these comparisons, the holy Scripture usually makes use of a truer and fitter one when it says that the world so came from the Creator, as the workmanship from the workman, and every building from its builder, Hebrews 11:10. Now every workman does what he does from a determinate reason, purpose, and will, in as much as he is a workman. And in this sense it is said both in our Text, and everywhere else in Scripture, that God made all things by his word, from his determinate purpose of mind and will. Yet there is this difference between other Artists and God, that all other artificers bring their works to perfection by various motions. For as soon as they have taken up a purpose within themselves to make some work, first they move their own members; secondly, by their members they move other external instruments; thirdly, by these instruments they move the matter into the form, or they act out what they intend to imprint on it. But God perfects his work with saying and willing. And this is what the Scripture everywhere inculcates to us, Psalms 33:6; Psalms 33:9, etc.1
Reason 1 . Because there is nothing in the world that has a necessary connexion with the divine essence; and so nothing external comes from God by any necessity of his nature, but only from his wisdom and free-will.
Reason 2. Because this is the noblest and most perfect way of working, to work advisedly and with a free-will.
Reason 3 . In the beginning of the Creation there was nothing that could have the place either of matter or of instrument; nor can we conceive in God any other power really distinct from his understanding and will. This is therefore of necessity to be granted and believed, that God created all things out of his own free wisdom and will alone.
Use 1 . Of Instruction: for by this foundation we may forearm our faith against the curious queries of some men who are used to asking or wondering why the world was not created before that time in which it was indeed created; or why such a part of it was not done in such and such a manner? The Scripture answers that God created all things by his own free choice, wisdom, and will; so that in this work he was neither subject to any necessity, nor should any other reason be enquired for, beyond or above his free will.
Use 2 . Of Direction: that from this consolation, we establish our Faith about all things that he has revealed in his Word, that he will do. For however improbable or impossible they may seem to our staggering reason, yet seeing God does whatever he wills, and he made the world only with saying and willing, it is not to be doubted that he will most truly perform all those things which he has said he will do.
1 Psalms 33:6; Psalms 33:9 By the word of the LORD the heavens were made, And all the host of them by the breath of His mouth; ... For He spoke, and it was done; He commanded, and it stood fast.
Doctrine 3. By the same efficiency whereby God created all things, he also sustains and preserves all things in being.
This is taken from these words in the Text: and for your pleasure, or by your will they are; Also Hebrews 1:3; Acts 17:28, in him we are, or have our being. For as in the beginning, when God cherished1 the world of waters, or the waters, the Spirit moved upon them, and so sustained, conserved, and cherished them; even so also the same spirit perpetually sustains, governs, and cherishes all created things. Now God is said to sustain and conserve created things, not onlyindirectly as he removes and keeps from them causes that would corrupt or destroy them; but also directly, as he gives a conserving power for continuing their existence. Nor does he do this by means alone, as he sustains an infant by its nurse; and a building by its pillars; but also immediately, in being most inwardly present to all things, he furnishes the means themselves with all their efficacy, when at his will they concur. And he also does many things himself for their conservation, in which there is no virtue2 at all in any means he uses to do this. This sustaining of all things is rightly called maintenance by some, because thereby God holds the creature in his hand, as it were, so that it does not fall back to that nothing from which it was at first brought by that same hand. For it is like someone who lifts up something from the ground with his hand — unless he also holds it after it has been lifted up in his hand, it will fall to the ground again of its own accord. So also, after God by his omnipotent hand, lifted up the creature from nothing, he also upheld it with the same hand; otherwise it would fall back and return to nothing again.
Reason 1 . Because sustenance is a sort of continued creation. For creation brings it to pass, that a thing first exists; and sustenance brings this about, that the same thing continues to exist. So that creation has almost nothing in it beyond sustenance, but only a newness of being, in which creation is terminated. 3 Therefore the same omnipotence and power of God is required to sustain things, which was required at their first creation.
Reason 2 . Because to be, or to exist, agrees so imperfectly to the creature, that if it were removed or separated from the first being from which its beginning arose, it would quickly cease to be.4 In the enlightening of the air, the light is received by the air, so that as soon as the Sun is removed from it, on which this illumination depends, the air quickly ceases to be illuminated; so it is in this business.
Reason 3 . Because God is so universally and inwardly the cause of the creature, that he is not only in place of an external efficient cause, but also of an internal cause. And not one whit less does he communicate to things their being, than do matter and form, which are other internal causes, and essential too; being taken away, the essence and being of such things is taken away as well. Therefore, although many effects consist or keep their being when their efficient causes are removed or cease — as a building remains after the death of its builder — yet, without the presence and power of God, the creature can no more consist and keep its being than it can without its matter and form.
1 In Deuteronomy 32:11 the same word is used of an eagle visibly cherishing its young: “As an eagle stirs up its nest, Hovers over its young, Spreading out its wings, taking them up, Carrying them on its wings...”
2 This is not a reference to any goodness in the means, but to their effect. For example, “He was able to get the book off the top shelf by virtue of his height.” His height resulted in his ability to get the book, but it did not cause the book to be obtained; thus no honor or glory goes to his height, even though it was a means to that end.
3 Hebrews 12:2 looking unto Jesus, the author and finisher of our faith...” He is the initiator, sustainer, and perfecter of our faith (also Jude 1:24).
4 Acts 17:28 “for in Him we live and move and have our being...” Colossians 1:17 “And He is before all things, and in Him all things consist.”
Use 1 . Of Direction: that we may strive to open the eyes of our mind, and may pray that by the grace of God they may be more and more opened, so that we may see both God in ourselves, and in every other thing in some manner. For that is what the Apostle teaches in Acts 17:27.1
Use 2 . Of Admonition: for this reason we take heed to ourselves that we do not sin against God, because we are held up in and by the hand of God. If therefore knowingly and willingly we offend God, it is as if a child, out of petulance, should hurt his Father’s face while he is held by his Father in his arms and in his bosom.
Doctrine 4. All the glory that can be given by a creature to God, is due him by reason of his unique creating and sustaining of all things.
This is taken from the Text, You are worthy, etc., where this glory is expounded by three words which intend one and the same thing, though in a different manner — because no one word can be found which can sufficiently mark out the duty of a creature to God its Creator.
Reason 1 . The general reason is because the greatest perfection of all divine power appears in the work of Creation, and in those things which depend on it. Now by however much the power of the cause appears in its effect, by that much more is praise and glory due the efficient cause. Then
First , God’s goodness appears, chiefly for whose sake he is ever to be glorified — because whatever good is in the creature, all this is derived from God’s goodness. And as it were, it is nothing but a certain slender scent that is breathed from the infinite goodness of God, and flows from it. This is in some way pointed at in these words, God saw all that he had made, and it was very good.2
Secondly, His greatest and infinite power appears in the Creation in that, by his word and his command, he made the whole world suddenly and out of nothing, or pre-existent matter.
Thirdly , His highest wisdom also appears in that he did not make all things confusedly, so that there would be and remain Chaos, but in all perfection of order and proportion. So that to anyone who attentively considers these things, so much wisdom appears not only in the fabric of the whole, but in the disposition of the parts in one man, or in one flea, that all the wisest men in this world would never be able to imitate, or explicate, or by all the diligence they can use, sound the bottom of it.
Use. Of Exhortation: that with heart, mind, and work, we are always diligent to give this glory to God that he deserves, and which justice requires from us, and to which we are perpetually called and stirred up by all creatures in heaven and on earth.
1 Acts 17:27 “so that they should seek the Lord, in the hope that they might grope for Him and find Him, though He is not far from each one of us;” 
2 Genesis 1:31.