neral and ordinary discourse, even as if men would set at
nought the sun's light, because it shines to all, and every day, or would
despise the water, because it may be found everywhere. Let the sun be
removed for some few days, and O what would the world account of it beyond
all your curious devices or rare enjoyments! This is it which would
increase to more true godliness, if rightly believed, than many other
things ye are busied withal. It is our general view of them makes them but
general. I spoke once upon this word, Rom. xi. 36, but only in reference
to the end of man, which is God's glory, but the words do extend further,
and we must now consider what further they hold forth. The apostle hath
been speaking of the Lord's unsearchable ways and judgments towards men in
the dispensation of grace and salvation, how free and how absolute he is
in that. And this he strengthens by the supreme wisdom of God, who did
direct him. Why dost thou, O man, take upon thee to direct him now? For,
where was there any counsellor when he alone contrived all the frame of
this world, and then, by sovereign highness and supremacy over the
creatures, disposed of them? For he is a debtor to none, therefore none
can quarrel him for giving or not giving, for who was it that gave him
first, for which he should give a recompense? Was there any could prevent
him with a gift? Nay, none could, saith he, "for of him, and through him,
and to him are all things" and therefore he must prevent men. For from
whence should that gift of the creature, which could oblige him, have its
rise? It must be of God, if it be a creature, and therefore he is in no
man's common, he must give it ere we have it to give him again.

The words are most comprehensive. They comprehend all things, and that is
very large. There is nothing without this compass, and they comprehend all
the dependence of things. Things depend upon that which made them, that
which preserves them, and that for which they are made. All things depend
on him as their producing cause that gives them a being, "for of him are
all things." They also depend on him as their conserving cause, who
continues their being by that selfsame influence wherewith he gave it,
"for through him are all things." And then they depend on him as their
final cause, for whose glory they are and are continued, for, "to him are
all things." Thus you have the beginning, the continuance, and the end of
the whole creation. This w