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 word may lead us through all, from God, as the beginning, the alpha and original of their being, through God, as the only supporter, confirmer and upholder of their being, and unto God, as the very end for which they have their being. Now, to travel within this compass,—to walk continually within this circle, and to go along this blessed round—to begin at God, and to go along all our way with him, till we arrive and end at God,—and thus to do continually in the journey of meditation, when it surveys any of his works—this were, indeed, the very proper work, and the special happiness man was created for, and, I may say, a great part of that which a Christian is created for. Again, there would be nothing more powerful to the conforming of a soul to God, and to his obedience and fear than this, to have that persuasion firmly rooted in the heart—that of God “are all things,” that whatever it be, good or evil