This is another sermon by Edward Payson. I stand amazed at the relevance of this sermon that was preached almost 200 years ago and the way it speaks to the high view of God that seems to be prevalent in Paysons’ day and age, but is sadly lacking in our day and age. As I was reading through this sermon, I determined that I wanted to know a little more about Edward Payson and the life he lived. As it turns out, he died at the age of 44. That is shocking to me as I am 4 years older than that right now and am just blown away at the depth of thought that is contained in this sermon. It is rare that a preacher today has this kind of depth at the age that Payson must have been when he originally preached this message.
My prayer and I’m sure that of Praying Payson, as Edward Payson came to be known, is that this sermon open your eyes to a new depth of glory in Christ. May God bless you richly –
ALL THINGS CREATED FOR CHRIST.
All things were created by him and for him.
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 ill 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 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.
1. 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 everywhere, and though his presence would render any place a heaven to holy beings; yet the glorified body of Christ cannot be everywhere. 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 Continue reading