A Complete Body of Divinity

SERMON XXXIV.

CREATION is the First part of God's Efficiency. The thing must First have a Being, in order to it's being Provided for. In the Description here given, we may observe several things; 1. The thing described, Creation 2. The thing asserted, Creation is, there such a Work. 3. The Author or F ••• ent of it, God wadert. 4. The Subject of it, All things. 5. The Negative Principle. (if I may so call it,) of Nothing. 6. The Active Principle, from which this Efficiency proceeded, the Word of his Power. 7. The Time taken up in it, in the space of Six Days. 8. The Quality in which it was made, all very Good. The opening of these, will help us in the Contemplation of this great Work of God.

First, THE thing described is Creation. This Word is sometimes used in a more large sense, to express any Origination that is given to the thing, and is applied to any Efficient of things Natural or Artificial. But in the strict and Scriptural sense of the Word, it is restrained to a peculiar sense, and fignifies, the giving to a thing it's whole and •••• re Being; end so it is differened from all other Works, whether Natural or Artificial: In those there are New Forms introduced, into Matter that is fitted and disposed to receive them; but in Creation it is otherwise; for here the Matter is Made in order to the producing the Form: They do but bring a Form into an old Matter; but in this the thing is altogether New; the thing was Nothing before Creation gave it a Being. It is true there is a different manner of Creating some things and others; some had their whole Existence at first, others successively; but in both it was Creation Work that set the first stroke to them, before which they were nothing at all, as will afterwards appear.

Secondly, THE thing asserted Creation is, there is such a Work. If there be a Creature, then a Creation. Either the World must be Eternal, or it must have a Beginning; Eternal it cannot be, for then we make it God, to whom Eternal belongs as an Attribute Incommunicable: If it had a Beginning it must needs be Created; a thing that once was not, and now is, had an Efficient; and if it receive from him it's whole Essence, it was then Created.

NOW, that the World had a Beginning may be proved evidently to us, not only by clear Scripture-Testimony, which assures as of it, Gen. 1.1. In the beginning God created the heaven and the earth. And tells of things which were before the World was, Joh. 17.5. Prov. 8.23. &c. But also by convincing Arguments. For,

1. ETERNITY is ascribed unto God, as His alone Prerogative, See, Psal. 90.2. Before the mountains were brought forth, or ever thou hadst formed the earth and the world: even from everlasting to everlasting, thou art God. Col. 1.17. He is before all things—. 1. Tim. 1.17. Now unto the King Eternal, &c. Now that which is not Eternal, must needs be Temporary, for these two are opposites; that which is not Eternal is a Subject of Time. Now Time is nothing else but a Measure of the Creature's Duration; and being a Measure, it must have its Limits. A thing which hath it's Measures, must be followed up to its Beginning, where the Measure is at an end; if it have none, it is Immense. But,

2. THE Original of Nations and stem that the World had a Beginning, and is m •• Eternal If are look into the Antiquity of the World, we shall find where, and when it was first Peopled; and the pearer we come the Place from whe ••• the Nations spread themselves abroad the greater Monuments of Antiquity are to be found: Yea, by the help of the Scriptures we may count up how many Years it is, since the First Man was made; and it is unreasonable to think the World should stand so many Thousands of Ages before it had a Man in it.

3. THE Original of Histories gives further light to this. Consult all Chronologies, and they will confute the Notion of the World's Eternity, The Scripture History runs us up the highest of any; and indeed it begins with the Begining, and that comes considerably short of Six Thousand Years. The most Ancient History of the Gexties begins with the Monarchy of the Assyrians, and the Reign of Ni ••• s which is supposed to be Contemporary with the Life of Abreb •• : all that they speak of before, is meedy Mythological; and indeed those very Reconds are confused Fragments, and very Fab • l • m: And if there were no Original of the World, why did not the Poets sing of other things before the Funerals of Troy. If there have been in • menrable Ages, why have we no Relation of their Action?

4. THE Newness of the Invention of Arts, • u •• further evince this. It is certain that the Arts are all of them imprinted in the Book of the Creature; and from thence it is that Men's Reasoning Power Collects them, by Observation and Experience, the Foundation of them is laid in the Nature of things, and is gathered from thence by curious inquiry: And such is the necessary use of them in the Management of Human Affairs, that Mankind could not have lived without them for an Infinite space of Time. Now it is manifest in History, who were the Inventors of these Arts. The Scripture gives us an Account of the Fathers of many of them: And it is apparent that many of them were but of Yesterday, in comparison, and have not at this Day arrived at Perfection, but have new Expriments added to them continually.

5. THE Succession of things will also pr ••• it. We read, Eccl 1.4. One Generation pa ••••• away, and another cometh—. And our constant Observation confirms it to us. Now, not only doth one Generation follow another, but one proceeds from another successively, and it is our possible that the total Collection of Generations should proceed from another by Generation, but it must needs he by Creation. There is a Succession of Hours, Days, Years, Ages; and where there is a Succession, there is no Eternity, but a Beginning: In the same Horizon, either the Day must be before the Night, or the Night before the Day, both could not coexist in the same Place; and if one be before the other then it is a Succession, and not an Eternity which is an abiding Now, without any Succession at all. If there hath been Infinite Time, then a Day must be as long as a Year; yea that this Day is not: If Infinite Days had gone before, they could never have come to an end, to make room for the Introduction of This Day; yea Yesterday, this Day, and to Morrow would be the same; which things are meerO •• tradictions.

6. THE Corruption also of things in the World. d • th 〈◊〉 that it had a Beginning. For of things had not a Beginning, how could they End: Now in this World we see things are daily Corrupted; Men and other Creatures are going to their Dissolution: Time and Change are Com ••• itants, Eternal things are Immutable 〈◊〉 ••• t which hath a Death, had a Earth, the • which goes did come; fleeing things are Tem •••••• , dissoluble things were set together; and we are told of the very Earth and • en •••• , what they we like to come in though' for the present they seem to abide through all these Changes, 2. Pet 3.10. but the day of the Lord will come as a chief on the night; in the which the be •• e • n shed poss •• ry with a great ••• se, and the 〈◊〉 shall me •• serve •• bear, the earth alse, and the works th •• are therein shall be 〈…〉 up. If then the World had a Beginning it was Created; and this will •• se further appear in the sequel of this Discourse.

Thirdly, THE Author or Efficient of this Creation, and that in God: God Created the Heaven, and the Earth, Gen. 1.1. The Works of Creation are therefore ascribed to him, Isa 40.28.42.5. & 44.24. The Attribute of Crea ••• , belongs to Him, and •• me else. Now on supposition that the World was Created, it a •• o •• rily follows that God Created it; and this will appear, both.

I. FROM the Consideration of the things pro • eed by Creature. And here consider,

• 1. THAT the Creature could not make is self. Thus ••• se is something Antecedent to the Effect, and therefore cannot be the some with it; what 〈◊〉 a thing do towards its own Reing, when it in 〈◊〉 ? The Efficient is Active, the Effect is Passive: If the Creature were its own Maker, it should be before it is.
• 2. THERE is no Being either before or beside the Creature, but God. The first and highest distribution that we can find of Being, is into God and the Creature; and there is nothing but what belongs to one of these. If then the Creature could not make itself, God must; if it must have a Maker that was before it, it must be He. The Creature began with Time, what is before that is Eternal, and that is no other had God.
• 3. THE Nature of the Creation saith, that it could have to other Maker but God. If we look into the things themselves, and view the Frame of the Woold, and take notice of the curious and exquisite manner of the Make of it; the exact Harmony and Symetry of the whole, and the curious Contrivances in each part; (in which the least Fly is full of wonders;) it will discover Infinite Wisdom, and Eternal Power to have been at Work about it: which are plain Demonstrations that God's Hand alone formed and brought it forth; all the Beings that are in the Would carry in them the witnesses who it was that made them; Rom. 1.20. The Invisible things of Him, from the Creation of the world, are •• early se •• , &c. Psal. 10. beg. The bea ••• , •••• re the glory of God, and the 〈…〉 i •• ••• dy work.

II. FROM the Me •• er of their Production; which was in a way of Creature. It is true some Creatures are con ••• ted in a way of Grea ••••• . but all had their Beginning by Creation; and this is a Work th •• •• oe b • t God could do; there is no other 〈…〉 can work in such a way: 〈◊〉 away Ma ••• als which they may work upon, and the whole world of Created Agents, Matu • all and Artificial, must sit Idle, and do nothing 〈◊〉 Art can work, if Nature a •• ord it some compl ••• matter. Let a Corp •••• have s • itable Stand, and be can build an House, otherwise not. Nature can work if 〈◊〉 be a Principle to work upon, though incomple • t: Let there be Seed, and it one produce a Pant; Spa ••• , and it can make a Fi •• : But to Work without pre •••••• Manner, so as to bring forth the First Psalm without a Seel, the F ••• Fi •• without a Spe ••• ; you the First Primeri •• e, of these, and all things, 〈◊〉 of Nothing, by his bare if and of Command, is proper to God, and belongs to no other; but such is the Work of 〈◊〉 It is such a Work as requires O •• i •••• y to E • fect, and therefore none 〈◊〉 He w • o is O •• rpe • e •• , could ever being it about.

Fearthly, THE 〈…〉 , and that is, Al th ••• . There is nothing besides Himself, but what is made; and whatsoever is made, He made it: All Being is either First or Second, 〈◊〉 the Sa •••• 〈…〉 the First; there is no Second Being one •• e its Original Primarily to any but Him. Hence, We read in, Rev. 4.11. — Thou bust created all things. — Every Rank and Species of Being come out of His hand immediately in Creation: the Contio •••• o • and Succession of any of these Kinds is by His Providence; in the former he used none, in the latter he useth the Instrumentality of second Causes; so that there is no Creature but founds related to Him as its Creator; and there is 〈◊〉 Being besides Him, but what bears the 〈◊〉 mination of Creators.

Fifthly, THE Negative Pri ••• 〈…〉 gation of any Principle Materi •• , 〈…〉 of Nothing. He had, as no T •• l • to 〈…〉 so 〈…〉 work upon; and this is that 〈…〉 it take a Creatures indeed. This 〈…〉 to the Doctrines of Faith; and 〈…〉 comprehend it; 〈…〉 was here p ••• ied and nonplust; many of them tangut the works of Creation so far, as to acknowledge there was a Time when there were as particular Creatures, not Forms of things, neither Elementaries, nor any Elements; nothing but a Rule and indigested Heap or Ch • es of formless Matter. on which they confess the Eternal Agent did work, and out of which he educed all the Species of Beings, giving them their several Forms and Qualities, and appointed them their several Ends and Uses; but still this Material Principle of the World, they thought to be Co-eternal with God. The ground of which Opinion was, a Maxim taken up in Heathen 〈…〉 from whe •• they co • ed 〈◊〉 it to be an u • ter I •••••• in the 〈◊〉 , th • t ever any Being should be pr •••• ced from a bare 〈◊〉 . But t • is Principle is n • t 〈◊〉 true. If we confider the ••• i • ary •••• se of Nature, or look open Nature as 〈◊〉 co ••• tated: now things are not ordi •• rily Made, but are of some Pre • e •••• ient Matter. But if we speak of Nature in its Constitution, or seek it to the First Order or Condition of Being, t • ere was a Supernatural Work in that; and though Nature cannot, yet the God of Nature can and •• th produce Something out of Nothing; and out of that Something. All th • ng • . New that this World was made of Nothing, is evident,

• 1. BECAUSE it was Cr • med; and we have heard that the Nature of Creation, is to give the whole of its Being to the thing: The Apostle tells us 〈…〉 the Article of our Faith, about the Creation, Heh 11.3. Th •• faith we under •• a • d that the world: were fr • med by the word of God, so that things 〈◊〉 are soon, were 〈◊〉 made of things wh ••• 〈◊〉 appear. And see, Rom. 4.17 God 〈…〉 the • eal, end cali •• h these things 〈…〉
• 2. THIS Pre-existent Matter must be either Creature, or the Creater. This is the highest Dustribution of Be •• gs that we can rise unto: And what Ab •• rdities are there, which necessarily follow upon either of these Suppositions? For,

  1. IF we suppose it to be the Cre •••• , then we confess it to be God Himself; then we make the 〈◊〉 and the Matter to be the same: 〈◊〉 God most communicate of His •• n • ubstance to the Creature: then there is in the Divine Essence a Material Principle, and that Divisible and capable of Generation & Corruption; & then the Creature proceeds from God Naturally and not Voluntarily, Etermily and not in Time: All which are •• sphe •• s Cencl • si •• s, and altogether rep • gnant to the Nature of God.

  2. IF we suppose it to be a Creature, then it must have an Original, and thence it must have 2 Time when it began to be before which it was not; and therefore that matter must ultimately be made of Nothing; for to suppose a pre-existent Matter of that Matter, is not to evade the Intri • ary, but to make it more entangled: So that of necessity, our Con • emplation of these things must ultimately resolve itself here, viz. That all things came firstly • ut of Nothing: And why should it be thought Impossible with God, (with whom all things are Possible,) to give a Being to the things that were Not, because we imp • t ••• Creatures cannot comprehend it, since he is able to do more than we can think?

Sixthly, THE Adive Principle from which this Efficiency proceeded, viz. The Word of His Power. His •• n • p • tent Will gave the Being of all Things and this is called His Powerful Word; and we read. Psal. 33.6. 〈◊〉 . By the word of the Lord were the heavens made.—He spike and it was done—. And how often in Gen. Chap. 1. And God • eid, &c. and it was. Here is to be observed, 1. God's O • nip • ten •• . 2. His Decree. (of both which, hath been already spoken.) 3. His Word, which is the employing His Om •• p •• ency, to accomplish His Purpose, and so t • e Creature • e •• ived its Being.

USE. FROM what hath been already said, we may Learn.

1. GOD's 〈◊〉 S • y-Per •••••• in that be c • uld Li • e E ••• nally without the Creature: He is therefore His 〈◊〉 Happiness; He was 〈…〉 s •• ever, before the World was; and that was Infinite A ••• .

2. THAT God p •• du • ed the Creature 〈◊〉 by any Necessity of Nature, but by his • pan • It 〈◊〉 Rev. 1.11. — For thy 〈◊〉 , they are, 〈◊〉 were cre •• e • . Psal. 115.3 〈…〉 God • pan • whatsoever be • heased. God's necessary and natural Acts: E • erral, but the Creature was made in T • m • and therefore it was merely a Product of his Good Will.

3. THAT it is 〈◊〉 for M • n to 〈…〉 •• pes for Eterz • ty upon the World or anything in it: How can the Offspring of Time Crown him with Eternal Felicity? needs must it f •• 〈◊〉 who hath nowhere else to go for it.

4. If is good 〈…〉 Original Let us everyone c • ntem ••••• the Creat ••• , and there we shall see that a while ag • , we came cut of the Wemb of o • t Mother Nothing 〈◊〉 is may allay the Pride 〈◊〉 Man, when be begins to be •• own up 〈◊〉 Self-Al • ir • i •• . Wh •••• th •• or what it thy Father's House? whence come •• thou, th •• th •• disdainest all about thee? Tell me, Art thou not the Son of Ad •• and was not he the S •• of D • ct, and was not that the Child of Nothing? Here is thy Parentage.

5. THAT we are to ascribe 〈◊〉 God the Glory of our Creatu •• . All his Works • ere to praise hi • . We are to acknowledge that be 〈◊〉 made as: The Confession of this Truth, 〈◊〉 by 〈…〉 distinguish the True God 〈◊〉 idols is necessary; Jer. 1 • .11, 12. Thus stell ye s • y 〈◊〉 them. The gods that have 〈◊〉 made 〈…〉 and the 〈◊〉 , even they shall peri •• 〈◊〉 ••• car •• , and from under • tese 〈◊〉 . He 〈◊〉 made the earth by his power, • e • ath estabi •• ed the world by his wisdom, end •••• ebed •• t the heavens by his discretie • . Heathen Py • h •••• could say, He that will challenge a D •• ty to himself, must be able to ma • e such a World a • this; and say in Truth. I made i • .

6. THAT we are to trust in God against hope; Rom. 4.17, 18.

SERMON XXXV.

Seventhly, I Proceed to confider the Time that was taken up in the Work of Crection; it was done in the space of Six Days, This is positively asserted, Exod. 20 11. And the particular Account of it given, G • n. 1. Those that think that all things were Created, both as to Matter and Form in an Instant, and that the Division of the Work of Creation into Six Days, was only to decipher the Order of things themselves, do directly •• o •• n • ict the express letter of Scripture. It is read • y granted, that God did not take up so much tit • e in it, for 〈◊〉 of Power to have done it at on • e; He that 〈◊〉 at ••••• all word could have done it at 〈◊〉 , •• d He seen meet; 〈◊〉 it oath • rise pi •• se Him; and th • the Would be but One i • Order, but One c •••• eserence, and One center, One in Conti •• ty, all the parts •••• hing one another, without say • ac • ty: and On • in End, being •• de for God's glory, yet it contists of di • verse parts, distinct in Nature & Essence; in which • s displayed Goods absolute Sovereignty, in best •• ing variety of excellencies 〈◊〉 several Creatures, and His ••••• ld Wisdom in making so ma • y sorts of 〈◊〉 , and suiting them all to their various Ends, and God was p •• ased to set th • se Creatures in their Order; and being called His Ar ••• . He so Mar ••• l • ed them in Creation, as He made them Orderly to come forth into Being; and Leas ••• ely too, to • ive us the better advan •••• , 〈◊〉 conte •• plate the nature, o • der & f •• nce of 〈◊〉 which was a main •• ty of Man in 〈◊〉 〈…〉 Goodness of God shining in the • e thing, to give Him the Ho • our & Pra • s • thereof; w •• ch in all ••• lihood was a principal part of the • mploy •••• of the S •••• th, th • n given to him: and • t is still a work which 〈◊〉 S •• ls will delight to be sp ••••• ing; 〈…〉 Lord with my whe • e 〈◊〉 , in the ••• en • y of the 〈…〉 the 〈◊〉 . T •• works of the Lord are gr •• s, 〈◊〉 out of 〈◊〉 that 〈◊〉 pleasure therein.

WE may here then take a b • ief 〈◊〉 • f the order of these things, and therein t • e d •• at •• ion of the sveral general kinds of Beings, a • cording to their various natures, as they are 〈◊〉 s ••• ed, 〈…〉 . and according as their 〈◊〉 are dis •••• ble from the ma ••• d in which 〈…〉 •••• d. And here the 〈◊〉 distribution which 〈…〉 • ith in the first days wark is, that of the Cr •••••• into const •• and i • con • est 〈…〉 , ••• d the distinction 〈◊〉 of •• ch of th • se 〈◊〉 to be ••• ce g • thered: The • ormer of the 〈◊〉 is exprossed under t •• e name of H •••• the • there of 〈…〉 of th • se wor •• • re 〈◊〉 used •• pi •••• lie, and do •••• pre • end distributively under them the whole O ••• tion and it i • to b • obser ••• , that there in no ••• re me • tioned • n that ••• tory concerning Heaven, but what is i • . • ver. 1. •• dding 〈◊〉 , that God 〈◊〉 it in 〈…〉 , •• ing, but the rest of the Chapter it an Exps •• tion of the Earth and the portion ••• 〈◊〉 of •• e Production of the several Spe ••• in it who • ot we conclude these two sorts of Creatures; vi • . some that were made perfect immediate • y, in •• e first i • s • ant of time, which we call Co •••• n • N ••• e • ; others that were made and perfec ••• Me • hately 〈◊〉 by D • grees, having first their Master p •• par'd, and then their Rom •• give a them, which •• e call I 〈7 letters〉 Nature • .

I. CONSTANT Natures are such • s were •• d • with their principle in them standing together, and perfect in the • irst Moment o • time: they had both their Material and formal Principles at once • oncre ••• d in the s •• e Individual Time: and therefore their Principles stood together, their ex •• tense was complete from the first beginning: there was no world no creature, no beginning of time before these were made: they were made with Time, not in succesion of Time, and therefore are as ancient as Time itself: Time and they began at once: and hence it follows that they are not subjects of Generation and Corruption, as Inconstant Natures are: God having made them Immediately of nothing perfect, they have no Ant • c • dent Principle to be resolved into, and therefore no force but Om • ipotency can alter their Being, or take it from them: they are the ••• perpetual or Eviternal; there was no time before them, not shall there be any after them: They are Ingenerable, can a quire no new sorm: being always induced without, ever since they were: and Incorraptible, their Being is so compact, that no power but God's can di •••• n it, as will be cleared concerning them in particular. These constant Natures then are of two sorts, 〈◊〉 . The Third Heaven, and the Angels 〈…〉 ; •• ese are included in the word Heaven.

1. THE To •• Heaven, and no other is here • eaot; for we have an account afterwards given of the C ••• tion of other Heavens; viz. The AE • heri •• , and A • r ••• , but 〈…〉 Hea ••• 〈…〉 the History bot here: be ••• es these Heavens are Inconstant natures, and liable to corruption, Heb. 1.11, 12. They sh ••• perish, 〈◊〉 but this is a constant Nature, called therefore an Eternal House, 2 Cor 5.1.

2. THE A • ge • s also are M ••• y •• ically co •• •••• d in this word Heaven, being the Origi •••• Inhabitants of this Pla •• , and of a Nature very suitable & proper to it That Angels were Created, is certain; they are second Beings, they were not before 〈◊〉 , they are constant Natures, and therefore it most ag ••• to the of Creation, that things of a sort should be made together; besides they 〈◊〉 called the M • r • i • Sears, Job 〈◊〉 , and is s • ems to •• fer not so much to the Mo ••• ing of the World in general, us the Morning or Beginning of the Creation; especially if we confider that they are there brought in as a ••• rus singing & shouting, while the frame of Inconstant natures were making: besides in the Contexture have the distinguishing No • es between Heaven & Earth; one whereof is that the Earth was void, i. e. of Inhabitants; intimating the Heaven was s • pplied with these, which could be no other but the Ange • s. We may therefore here take a particular account of each.

1. OF the Third Heaven take this Description: It is the Holy Habitat •• of God, h ••• t by H ••• in the s • rst moment of Time; filled and f • r • tsh •• d with •••• elights 〈…〉 Everlasting B • es • ea ••• , and where God is to be 〈◊〉 immediately enjoyed. Here are these things observable;

I. THERE is such a P • ece or Heaven es this. The Scripture tells us of it, in such Ter • rs as can be understood of no other; witness the Epithe • put upon it 1.2 Cor. 5. 〈◊〉 . — A ••• lding of God, 〈◊〉 house not m • de with b ••• s, •••• ol in the Heavens. And see, Heb. 11.15, 16. Besides, the Angels, as well as other Creatures must have their proper Place, which is here, or nowhere; Matth. 18 10. — In heaven their Angels 〈◊〉 always be ••• id the face of my father. It is therefore one Penalty of fallen Angels, to be excluded from hence; Jude ver. 6. They kep • not their first Estate, but left their •• n Habitation, &c.

2. IT is God's Holy Habitation: So called, Is • . • 2.15. It is his Palace or Throne, Psal. 23. 12, 14. Not that His Infinite Essence is here comprehended; but partly because it is the most Glorious Place in the World, hence most suitable to be His Throne, Isa. 66.1. partly, because here He makes most of his Glory known; here Saints see b ••• as be is, 1 Joh. 3.2. It is therefore an Holy Place; both for it's Native Purity, having never been defiled by Sin; 1 Pet. 1.4. It is an Inhabitance undef • od; therefore the n • w Devils, once Angels, fell not there, Heaven not admi • ing any pollution into it, Rev. 21.27. And because it is consecrated by God, to be His Dwelling place; 2 Chron. 30. • lt. — His Holy dwelling place, even Heaven.

3. It was hath by God Himself in the first •• • ent of Time. Hence that, 2 Cor. 5 1.— We have a Building of God—. And so, Heb. 11.10. Gen. 1.1. It is then made of no pre-existing Matter, & consequently an Incorruptible Place, 1 Pet. 1.4. An Inheritance Incorruptible: Hence subject to no Changes; • i • in Eternal House: it's Creator hath made it to be an House that •• n 〈◊〉 decay 〈◊〉 molder; it is a 〈…〉 , •• b. 11.10.

4. IT was f ••• d & 〈◊〉 with all Delights • eedsu • to Everlasting Bless •• ness. It being to be the place for Entertainment of God's Friends and Children forever, 〈◊〉 was therefore in Infinite Wisdom suited for i • , to the best advantage that might be.

For,

• 1. IT is a most Glorious Place: It is made of the most pure and subtle •• atter of all Bodies in the World; the most curious and stately Earthly Palace, is but a Dungeon compared with it; all the Excellency of the lower World, is not fit to set off the Glory of the Third Heaven, so much as by a S • a ••• . It is so glorious and shining, that it needs no Sun to give •• ght there; precious Stones and Pearls are there trodden on; Rev. 21.18, —23.
• 2. IT is a most Spacious Place. If any Place could contain God, it were this; 1 Kings 8.27. —But, behold the Heaven, and Heaven of Heavens cannot contain thee—. It is of sufficient Capacity to entertain all the Heirs of Glory; 〈◊〉 great City, Rev. 21.10. It grasps in its Concavity, the whole frame of Inconstant Natures; the Earth is but a point to it; the Starry Heaven, as large as it is, is but a strait room compared with it.
• 3. IT is filled with all possible Delights, and transcendent Pleasures. All that this World affords; Food, Raiment, Music, Fountains, Rivers, Gardent, &c. are but a dark shadow of the Pleasures of this Place; it was made for Delights and these all of them Full and Eternal, Psal. 16. 〈◊〉 .— In thy presence is fullness of Joy, at thy right land are pleasures for evermore.
• 4. THE titles given it in Scripture show its excellency. 'It is called Paradise, Luk. 23.43. An House not made with bands, 2 Cor. 5.1. A City whose builder & maker is God, Heb. 11.10. The City of the Living God, Heb. 12.22, The Father's House, Job. 14.2. The Third Heaven, 2 Cor. 12.2.
• 5. HERE God is more Inmediately to be enjoyed. Here He is to be seen in great Majesty, and stately Glory forever. When the Children of God come to Heaven, they approach near Him, into His presence; there the thick glass is taken away, and the beatifical Vision is completed, 1 Cor. 13.12. New we see through a glass d • rbly, but then face to face. But who can declare, that hath not seen it, the gloriousness of this Fabric?

II. OF the Angels take this Description: They are a great Company of Spiritual Natures, or Substances, Created on purpose to be ministering Spirits unto God. We may take the Explication in these particulars;

1. THAT the Angels were Created, it evident by Scripture, which numbers them among God's Creatures; Psal. 148.2, with 5th. Col. 1.16. For by him were all things created that are i • Heaven, &c. That they were Created in the first moment of Time, together with the Third Heaven, we have heard.

2. THERE is a great Company of them: Luk. 2.13. —A multitude of the heaventy bost. Matth. 26.53. — More than twelve Legions — Hets 12.22. — An innumerable Company—. In regard of us they are Innumerable, though' God 〈◊〉 •• th their Number and their Names.

3. THEY are Spiritual Natures or Sub ••••• They are Natures, i. e. They have both Ma • ter and Form; Form they have, because they and essentially distinguished each from other: •• briel is not another Angel. And to think them Immaterial is absurd; for wh •• serves the F ••• • or? Besides they have a common Kind, H ••• 2.16. —The Nature of Angels— Which Community flows from hence. They are capable of Torment! they are not a mere A •• , as God is, but have a Protention; they are Quantity and not Infinite; though they can contract and dilate themselves, yet they are limited to place, and haves local motion, which is not inst • ma • neous, but successive, Dan. 9.21. But they 〈◊〉 Spiritual, and therefore In-corporeal; they have the finest Matter; our senses cannot perceive them; Luk. 24.39. — A spirit bath not flesh and bones —. If ever they become Visible, it is by assuming a Body for the Time, without 〈◊〉 personal Union: And being Spirits, they are Persons, inasmuch as they are Individual Substances of a Rational Nature, or Causes by Counsel, subsisting of themselves, and hence are capable of happiness or misery.

4. THEY were Created on purpose to be Ministring Spirits unto God. Here consider,

• 1. THEIR Ministry itself, asserted. Heb 1.14. Are they not all Ministring Spirits, sent s • rth to minister for them who shall be b • irs of salvation And it is twofold,

  1. TO Celebrate the Glory of God. Psal. 103.20. Bioss the Lord ye his Angels, &c. Psal. 148.2. Praise him all ye his Angels —. To advance his great Name in his Works; hence that. Luk. 2.13, 14. — A multitude of the heavenly host praising God, saying, Glory to God the bighest — The Heaven paslively glorifies God, but these • o it actively; waiting at his Throne, and confe ••• ng with Adoration; Isa. 6.1, 2, 3.

  2. TO fulfill his Commands. Psal. 102.20. — His Ange • s that do his commendments, &c. It is the Honor of the great King, to have these noble Personages waiting on his Throne; and their Employment is about Matters of greatest Moment: Hence they have great Names put upon them, Thrones, Principelities, &c. They do all according to the Pleasure of the most high; Ezek. 1.12.—It hither the spirit was to go, they went —. And their special Ministry is for the good of the Children of God; Heb. 1.14. Are they not all ministering spirits, sent s ••• h to minister for them who shall be heirs of salvation? Psal • 1 11. For whose sakes they intermeddle with the Affairs of Kingdoms, and interpose to deseat the Plots of Potentates against God's People, Dan. 10.13, 20. Hence they attend all the Wheels of Providence.

• 2. THEIR Fitness for this Minister appeareth in those Endowments that God bestowed upon them in their Creation, fitting them to this Service;

  1 GREAT Clearness of Understanding, enabling them fully to discern God's Mind. They understand in a way of Reason, and by Revelation, and see Effects in the Causes, &c. Epb. 3.10. but in 〈◊〉 way they are the most intelligent 〈◊〉 ; being Spirits: Hence compared to Eagles, as being Inhabitants of Heaven, dwelling at Court, Matth. 18.10.

  2. GREAT Freedom of Will, fitting them for the Service of God, in a most enlarged manner: Hence they are ready to serve God, Psal. 103.20. Hence they delight to do the Will of God faithfully and thoroughly, Ezek. 1.9, 12. And Love God's People: Are theirs, Matth. 18.10. And Rejone in their Welfare, Luk. 15.10.

• 3. GREAT Strength, that they be able to carry thro' their Work without Resistance. They are Constant Natures, and therefore are very strong; and they are Spirits, and so no other Creatures on grapple with them: One Angel can Cope with an Army of Men. We see what Work they make where they come, Matth. 28. beg.
• 4. GREATEST Activity, that they may with all speed perform the Commands of God. Their Spiritual Nature makes them so: Nothing can stop their Course: They are winged, E ••• . 1.6. They are to ride Post from Heaven to Earth: They have the largest Journeys to go; and the Kings's Bustness requires hast, and the Necessity of God's People is very urgent, and calls for greatest Celerity; Dan. 9.21.

USE: FROM the consideration of the Third Heaven; Learn,

1. THE great Love of God to His Crosen, in providing a Heaven for them, before they were. This was the first work of Efficiency that God wrought: Before he made Man, he made Provision for him; and that not only for his Tempotary Abode an Earth, but for his Eternal Habitation. What Thoughts then should God's Children entertain of Him, who had such Thoughts of good Will for them, in the Days of Eternity?

2. WHO they 〈◊〉 this are most s •• f • r Heaver, and like to go •••• er when they die: They are H • lie Ones, such as are sanctified by the Spirit of God, and so made meet for the Inhentance. Groundless are the hopes of Unboly Persons. to have any part here: Heaven indeed is not for their Turn, neither the Place, nor the Company. hor the Employment; nor can it give them Entertainment, but would spew them out, if they were in it. This consideration invites all to Holiness, that would not be ashamed of their Hope; 1 John. 3.3. He that b ••• this 〈◊〉 puris •• th himself.

3. IS there such a Place, what do me Here? Doth it not justly reprove our neglect of seeking an Interest in it? It is to be obtained, being part of the Price that is set before us; and we have need of it: Here is no Rest to be enjoyed in this evil World, nor is it a Place for us to abide in: And how desirable a Place is it for us, where alone we can be Happy?

4. WE may well congratulate the Pelitity of God's Children, who have such a Place provided for them, after all their Labors and Travel • Bear courag • ously all the hardships of this Wilderness; Heaven will make you amends for all.

USE 2. FROM the consideration of the Angels; Learn,

1. WHAT little need God hath of our Service. If we speak of his declarative Glory; see what an innumerable Company of Glonous Servitors are always attending on his Throne speedily, cheerfully, constantly doing his Will; what a Wonder then is it that he will accept of such dull, cold, and listless Services as ours are?

2. WHAT Royal Persons God's People are • for whom God hath provided such Ministers of State, to attend upon them: How honorable are they in God's Eyes, and how safe from Evil, Psal. 91.10, 11. There shall no evil befall thee, for he shall give his Angels charge over thee, to keep thee in all thy ways. How dangerous then is it for any to dare to meddle with them, or offer to do them any • njury?

3. WHAT is the highest Glory of the 〈◊〉 Creatures. The greatest Honors they are capable of, is to be •• isters to, and Attendants upon God: This is the Honor of Angels and it is their Glory, that they do it with the greatest Freedom: And would we be like them, let it be our greatest Ambition to imitate them herein; endeavoring to get our Sonls as the Chariots of Aminadab, running with all Chearfulness the Race of God's Commandmente.

SERMON XXXVI.

II. INCONSTANT Natures were such as were made Perfect by Degrees, in their material & formal Principles. These are experessed under the Name of Earth, G •• . 1.1. These were not made & finished in an Instant; but Successively: Here then are Two Things to be consider

• 1. The Material Principle of These
• 2. The several Forms or particular Kinds of Beings, which were Created cat of it.

[1] CONCERNING the Materie. Principle, ca •• ed 〈…〉 1. Waters & Deep, 〈◊〉 . 2. Take these Conclusions.

• (1). THERE was a P •••• xisting Matter of Inconstant Natures. I mean a Matter which was first made, in •• mmon, for them all, before they had any particular Forms: so that they were not made Perfect at first, nor yet Individuated; which is the Foundation of all the Differences between Constant & Inconstant Natures: These are therefore compared to a Garment, Psal. 102.26. which is first in the Wooll, &c. Hence Gen 1. we have this Matter described, v. 1, 2. God created the Earth; and the Earth was without Form & Word: And the several things that were made out of it, in the sequel. That there is such a common Matter is evident, by the Transmutation of things, as Elements, and Nutriments, which could not be if they had not one common Subject: so that the Soundation of all the Changes, and Turnings, Generations and Corruptions Beginnings & Perishings of all the Creatures in the lower World, is said in their very Creation
• (2.) THIS Matter was made together with the Third Heaven and Angels in the first Moment of Time. Gen. 1.1. In the Beginning God created the Heaven & the Earth, &c. because else there had been a Vacuity, an empty Place in the World, without something to fill it up; which is a Contradiction; Place being nothing but a Relation to the second Being, having but a Modal Existence, as the thing is conceived to be in it: as also because the Material Principle is durable, and remains forever, whatever Changes the Creature goes through in its Forms.
• (3.) THIS Matter was at first without Form, and Void, and covered with Darkness, Gen. 1.2. And in these things it differed from the Heavens, or Constant Natures.

  1. WITHOUT Form: Not that it had no Form at all; but it had no complete Act of those Potential Forms which were afterwards either educed out of it, or introduced into it: It had no F • rm, because there were no Kinds of Things Created out of it, out all lay in it, as a Mass or Lump without distinction.

  2. VOID; i. e. of Inhabitants: And this follows from the former; for being without Form; it was not Habitable: There could be no Birds in the Aks, &c before there was any Air, &c. A thing must stand out of all second Causes, before it can be a Subject for another thing; but here were only two, Efficient and Matter. The two words used in the • d. v. in other Scriptures, do imply the utmost desolation, hideousness, emptiness, and vacuity of a thing: Deut. 32.10. A watte bowling wilderness. And so, Psal. 107.10. and Isal. 24.11.

  3. COVERED • ith Darkness. It was an Abyse, a Chaos, a Place of Confusion. And this also follows from the former; for having no Form, it had no Qualities, which flow from the Form; & hence no Light, which is a Quality: Light therefore was afterward Created: And this Commonds to us the Infinite Wisdom of God in bringing so comely a World out of so rude a Heap.

• (4.) THIS Matter was 〈7 letters〉 ned in 〈◊〉 State by the M •••••• us 〈◊〉 of the S •••• of God for the space of Twelve Hours. It rema • ned in this formless Vacuity for the space of Twelve Hours v. 2. Darkness is mentioned to give us to understand, how long it remained without Form and Void: This Darkness therefore is called 〈◊〉 5. I that the time of the Night & this Darkress was all one; which if the World were created in the Aequinox, was Twelve Hours John 11.0. ets there not twelve hours in the Day. And all this while it was sustained by the Miraculous Power of the Spirit, v. 2. The Spirit of God moved up •• the sa • e of the Waters. The Holy-Ghost is here intended; and this Action is • s ••• bed to him, in allusion to Birds that sit to hath their Eggs and to being forth their Young, and stutter • ver the • to cherrish them in their feeble condition: The first Matter could not exist, with any natural Power without an Essential Form; it must 〈◊〉 therefore be sustained by a Miracle. He did, 〈◊〉 it were cherrish the first Matter, and prepare 〈◊〉 for its several Forms.

USE. THE consideration of the First Matter may serve to Hum le us: Let us some •• mes look back to our Original see the f • rmless Lump th •• we once lay in, and acknowledge it to the Wisdom & Good Will of the Work-man, to make the difference between us and the most deformed: Their deformity is not their fault, but the Creators pleasure: We were hewn out of as knotty 〈◊〉 crooked Timber as they. Yea. learn here th •• we are Brothers & Sisters to Worms, and To ••• and Vermin. Job 17.14. I have said to cerrup •••• thou art my Father; to the worm thou art my Afther, and my Sister. Psal. 22.6. They were made of as good Stuff as we are, only the Goodness 〈◊〉 God hath laid out more Curiosity about us.

[2.] NOW let us take 3 view of the severd Kinds of Inconstant Natures, which were formed out of this first Matter: And we may follow them in the several Distributions which the Order of their Creation will give us light for; and the First of these is.

INCONSTANT Natures are either Element or Elementaries. The former of these are Simple Natures, the other are compounded; these & Principles, those things principied of them: It was therefore necessary that the Elements should be Created first, because other Beings were to be made of them: These therefore had to E •••• tial Forms made Immediately of Nothing

THESE Elements are distributed according to their Situation, into the Upper & Lover, some ascending & moving foward the Circumference, others descending, and tending to the Cent •••• the World.

1. THE Upper Elements are those whose Forms being the most agile, do naturally tend to ascend: They have the noblest & most active Forms, and are therefore called the Heavens.

THESE are Two, viz. the Fire and the Air • and we have the account of the Creation of both.

1. THE Element of Fire is expressed in it's Creation, under the horion of Light, Gen. 1.3. And God said, Let there he Light, and there was Light. That being an eminent and most observable Property of in. Light itself is a Quality; & cannot be out of a Subject: The Subject of this Quality is metony ••• cally intended, & that is Fir • .

FIRE is the highest, and Ho •• est Element:, which being Condensate, will burn and shine.

THAT there is such an Element, appears, because there are Four Prime Qualities, of which Hear is one, whose Subject is Fire; from the Ins • nence of this Quality into the Earth, for the generation of Minerals; and because our Fire thes upward towards its own Place.

THIS Element is the Highest, next the Third Heaven: The Prin ••• Mobile. and Crystalline Heaven placed above it, are Fictions of Philosophen: The Starry Heavens are feigned to be above it, whereas they are indeed it; though Philosophers mistaking it for the Third Heaven, ma •• it Quintessential; It is the Element of the S • ers, as the Water is of the Fishes: It is most Light 〈◊〉 Active: Hence Angels are compared in it, Psal. 104.4. Who ma • eth his Angels — a flowing fire. It is the Hottest. Heat is the Prime Quality; It hath the most active and strong Form of all; It acts with the most Force which Activity is from it's Heat, by reason whereof it dissolyes where Bodies; 2 Pet. 3.10 — The Plements shall mels with fervent hear, &c. And when it is condensed, or compounded together, it bums and shines, both of which we observe by Expenence: It is therefore to be conceived, that God did so condense some part of this Element, to ealighten the World, and make a separation between Day & Night, for the first three Days before the Sun, &c. were made; from hence also it is that the lower World is supplied with the F • e, by which so many things are done, and witho •• which, the Life of Man would be very miserable.

USE. WHEN therefore we sinned any Comfort or Benefit, by any of those Uses to which this Element serves, Let us Bless God for it; let it lead us to him, and help us to study, how we may improve it to his Glory; let us use this Light and improve this Warmth, in the Service of God, and not of Satan, and our own Lusts; else the more we are benefited by them, the greater will our Guilt be.

2. THE Element of Air, is described in it's Creation, under the Title of the Firmament, Gen. 1.6, 7, 8. And was the subject of the second 〈◊〉 Creation. The Word signifies something that is spread abroad; Hence that, Isa 4 c. 22. He •• etcheth out the Heavens as a curtain, & spread ••• them out as a Tent to dwell in. The Air is •••• gher 〈◊〉 •• lining to ascend, being the •••• est of all Elements. It is an higher Fle •••• , placed next to the Fire, and reacheth to the Starry Regions, naturally inclined to move upward: It is one of God's Ascentions, Amos 9.6. 〈◊〉 that buildeth His Stories [Heb. Ascentions ] 〈◊〉 the Heavens. It is the Second Story in the World of •• constant Natures; though' it also descends to fill a ••• ce, and prevent a Vacuity which ariseth from its Fluidity Hence it is the Moistest of all, This is it's Prime Quality, inclining it readily 〈◊〉 ••• w every way, and take up the Figure of any 〈◊〉 body, and thereby it is suitably accommo ••• ted, for Living Creatures to move & breath in: This is called Heaven. Ver.S. And G • d called the Firmament Heaven. The Word signifies there, Waters, because the Water is there drawn up into Clouds and thence returned in Rain, &c.

It's Use is manifold: IT is the Subject recipient, and diferent of the Light & Darkness; The lower World is • nlighn • d from the upper, through it, being diphan •• s: It is the Subject of the Metters, which are carried about in it; as the Wind, Clouds, Rain, Snow, &c. It is the Instrument of preserving and chrishing the L •• es of several Creatures: We breath in it, and receive Breath from it: It is the Medium of every Sound, and thro which it is conveved: So that we are beholden to it for the Liberty to exercise our noblest Senses of Seeing 〈◊〉 Hearing.

USE. HERE is therefore agrea leal of God's Goodness to us to be seen, in this Element, Psal. 19.1.— The Firmament she •• eth his handy work. It is a piece of Workmanship becoming the Author of it: By it he proves himself to be God; Isa. 40.22. It is he that stretcheth out the Heavens —. And all the Kindness we receive by it; the Light it brings to us, the Breath we enjoy by it, the Motion we are privileged with by reason of it, the Communication of ourselves in Speech to one another; call for our Thankfuliness to God, and bid us to make it to resound with the Echo of his Praises.

2 THE Lower Elements, whose Forms being less active, are inclined to descend toward the Center, are Two, viz. The Water and the Earth, whose Crea •• on is jointly described, Gen. 1.9. And these are called God's Bundles, Amos 9.6. And hath founded His Troup [Heb. Bundle ] in the Earth. because they are bound up together in one Globe:

1. THE Water is a 〈◊〉 1 Element, the most Cold, and of a congreath •• nature. It is a Lower Element, it naturally descends; It is supposed naturally to be next the Air: But God hath placed it in the Creation together with the Earth; and bound it up with Bars, that in overflow it not, Job 28.8, &c.

IT is the Coldest. That is its Prime Quality; And for this reason it is in Scripture noted by this Epithet, Matth. 10.42.& A cup of Cold Water—. It is therefore often put in opposition to Fire, in respect of it's Heat, as being most contrary to it.

HENCE it is of a congregatin • nature, which is by virtue of its Coldness, which contracts and draws things together; as the Fire separates them. The Benefits of this Element are great; not only in the Composition of Bodies, but also in that it affords us a great part of our Nutriment: It quencheth our Thirst, it supplies the Farth with Fertility, it affords Trassick and Commerce among Men

2. THE Earth is a lower Element most dry: Hence from this Quality it received its Name; Gen. 1.19 And God called the Dry Land, Earth. This is the lowest of all, and therefore is the Center of the World, and by virtue of its Dryness, it is inclined to keep its own Figure & Bounds; in which respect it is most contrary to the Air which, by reason of its moisture, gives way to every other Body: And by • ertue of this it is a 〈…〉 f •• the ••• atares to walk upon; and hence the usual Name in Scripture, comes of a Word that signifies, to tread upon; but for which Man could have no Habitation in it.

THESE two Elements are so molded together as to make one Globe, usually called the Earth; being a round Body, lying upon its own Center; & that not by a Miracle, but by natural Disposition put into it in Creation, Job •• . 7. He •• ngeth the Earth upon Nothing. See, 38.4, 6 And these are Interwoven, that all the Inhabitants of the lower World enjoy the benefit of them both; the great Sea washing every Continent, and secretly conveying its Waters in the Caverns of the Earth; and by the Clouds, which as so many veins run through it in Springs, Brooks, and Rivers, 〈◊〉 1.7. Job 38.16. Psal. 104.5. &c

USE, 1. HERE is matter of Admiration at the Wisdom and Power & Goodness of God. His Wisdom in hanging this Earth upon Nothing so F •• m and fast; His Power in laying restraint upon the great Body of Waters, that they return not to drown the Earth; and His Goodness in so seating & disposing of both, as to make them commodious for the Entertainment of Men, Beasts, Fowls, and Fishes.

USE, 2. WHAT little Reason hath he to be Proud, who hath most of this Earth in his Possession? It is but a little in itself but a point of a point; and it is but little worth, being made to be trodden under Fool, and not to be set up in the Heart.

IN the next place we proceed to consider of the Creation of the Elementaries; which are Inconstant Natures, made up of the Elements mixed one with another, Gen. 2.19. Out of the Ground the Lord God fermed every Beast of the field, and every Fowl of the Air. By Ground we are to understand these Four Principles. That other things were made of them appears, both by the Quantities of them, which these partake in, ( Job 4.19.) as also by the Resolution of them into these; Infinite Wisdom contrived them by several Mixtures, to give different Forms to them, whence proceeds the divers Kinds of them, according to the Creator's Pleasure.

THESE Elementaries are wont to be distributed into Imperfectly and Perfectly mixed Bodies.

1. THOSE of an Imperfect Mixture we first in order of Nature in Creation, because God in making of Inconstant Natures proceeded from things more Imperfect, to things more Perfect. They are called Imperfect, not as if they were not Perfect in their Kind; for they were also the Works of God, and good, which is their Perfection: But their Mixture is not so firm, stable and permanent, but soon made, soon dissolved, instable, Jude v. 12. These are generally known by the name of Meteors; which, though not named in the History of the Creation, yet are to be understood, as the Workmanship of the Third Day; made next to the Elements: Chap. 2.6. There went up a Mist from the Earth. i. e. on the Third Day; and now the Firmament attained its End and Use; whence a double Approbation of the Work of this Day. Gen. 1.11, 12. These are a part of God's Creation, Jer. 10.13. He causeth the Vapour to os • end, He mak • th Lightnings with Rain, and bringeth forth the Wand out of His •• ease • es. They are Bodies soon conceived; a Cloud as big as a Man's Hand will presently spread the Sky. Their Mixture is very slighty; Snow & Hail do but very little differ from Water: Hence they are quickly dissolved and turned to their Principles, Jam. 4.14. — A Vapour app • areth for a little time, and then vanisheth away. Some of these are Fiery, as Sporks or falling Stars, burning Spears, Swords, Arrows, Thunder & Lightning; Others Airy is the Wind and Earthquakes; others Warty, as Clouds, Mists, Dews, Hoar-Frosts, Rain. &c. To these we may add Rainbows, perpendicular Lines in the Clouds, Parelions, &c. Their use is to purge the Air; Partly the Nutrition and Generation of the Fruits of the Earth, Hes. 3.21. Partly for Signs, Lu • e. 21.25. Some are natural, some preternatural.

USE 1. EVEN these short lived things discover abundance of the Glory of God; both in their Production & Operation: These therefore are called upon to Praise God; Psal. 148.8. And how much doth the Psalms • insist on One of them? Psal. 29. By these God sometimes seems to be rending the Earth in pieces, and setting the World on Fire: These should make us Fe •• God.

2. THESE show, Our Dependance upon God, and how much we are engaged to him for This Port of the Creation: We cannot live without them: None • en bestow them upon us but He; Jes, 14.22. Can the vanities if the Gentilas cause Rain? Or can the Heavens give showers? Art not thou he, O Lordour God? Therefore me 〈◊〉 wait upon thee; for thou hast mode all these things, They all obey him, and are at his Call, Psal. 148.8. Fire & hail, snow & vapor, stor • y wind suifilling his word. We must ask of him the Former and Latter Rain; And all the Benefit which acrues to us from them, calls for 〈◊〉 thankful and cheerful serving of him.

SERMON XXXVII.

2. PERPECTLY mixed Bodies are such which have the Mixture of the Elements more close & compact in them. In th • f •• mer, they were but tack'd together, but in these they are strongly fastened, and therefore not so readily dissolved again; and hence more d •••• able. These are of Two sorty, Inanimates and Animates; things without Life, and things with Life: Some have only a Body, others have both a Rody and a Soul.

And,

[1.] INANI MATES, or things without Life, are usually known by the general and comprehensive Name of Minerals: Which may be Defined; Elementaries perfectly mixed, consisting only of a Body. The Creation of these is not vouchsafed an express mention in the History, Gen. 1. But it is implied & comprehended in the Third Days Work; being made in and together with the Earth: These are Creatures of God, and made also to show forth his Glory and therefore must have a room allowed them in the Creation; and here it, is most proper, being of things perfectly mixed, of the most imperfect Nature: We have accordingly an Account of the •• Creation and Nature, Job 28. beg. Surely 〈◊〉 is a vein for Silver, and a place for G • la; ••• n is taken cut of the Earth, & Brass is molten cut of the Stone. These are God's Subterranean Treasures, hidden under ground from the Vul •• e • s Eye, and yet are Found out by the search of Men's greedy Desire.

OF these Minerals some are accoauted more ••• try, vis. 1. Metals; and these are either more Pare, such as Gold and Silver; These are two adored Metals with which the God of this World seduceth Men into Idolatry; Or more Impure, as Iron, Copper, Tin & Lead, which are very serviceable for the Use of Men. 2. Mineral Juices, such as Brimstone, Allom, &c.

SOME are more Earthy, as, 1. Stones, some whereof are esteemed Precious; and whether for Colour, Rarity, or curious Composure, are adornized and used for Ornament; Or Comman, which lie in the Streets without being regarded. 2. Precious kinds of Earth, such as Terra Sig • llat • , Arm ••• a, &c. These were at first made in the Earth, and its womb was then impregnated, and made Frui •• of them, which are continually generated by Influence of the Sun, on the Places naturally adapted for them.

USE 1. HERE also the Wisdom & Goodness of God further commend themselves to us. His Wisdom in the various mixing the same Matter into so many Forms & Kinds; some so excellent, o •• ers so mean; Wisdom in putting into each of these a particular Goodness, and making it some way or other serviceable: Some for Ornament, others for Improvement, and Utensils, for the Comfort & Convenience of Man; Some for the advantage of Commerce; Others for Medicine: The course Iron, dull & heavy Lead, are as necessary as the purer Gold and Silver: Pebbles have their service not less than Jewels. His Goodness also in laying in so liberally of this Provision for the Use of Man; not merely for his Necessity, in such things without which his Life would be very uncomfortable; nor meetly for his Convenience, in these portable Metals by whi •• • raffick is rend red more easy; but also for 〈◊〉 Delight, in pleasing their childish Age with 〈◊〉 •• things, as when they are come to perfect Age, they will as much despise, as Men do Children's baubles.

USE 2. SEE here the different Esteem which God & Man put upon these things. God would not so much as give them a Name or Mention in the Works of Creation, but passed them over with silence: But Men make their greatest Discourses about them, either repining at the Want of them, or boasting themselves in their Enjoyment of them, or contriving how they may compass them. God laid them low, placed them in the Bowels of the Earth, to be trodden upon; But Man adores them, sets them up in his Heart, and worships these 〈…〉 them as high as God, and setting them in his Things, Psal. 135.15. The Idols of the heather are Silver & Gold, the work of men's hands.

[2.] ANIMATES, or things with Life. are such things as were Created with both a Body and a Soul. Life is properly the Act of the Soul upon the Body; I therefore consists in the union of these two; Gen. 35.1 • . — As •• r soul was in departing, for she died. Life then consists in Union, which Union is made by an Act; for which reason Life is called an Act, which is the Principle of Operation: Here then we may consider something in general of the Nature of a Soul; It is a Quichning Spirit, affording Nutrition to a thing, and Self-Mor • on in its proper place.

1. IT is a Spirit: Not In material as some, for then it wound be God; Nor yet are Souls of any Inferior Being Quintessential, For Elementary, made of the more refined Farticles of them; and are therefore called Spirits.

2. A Quickening Spirit. Hence we oppose Quick & Dead: When Soul & Body are united, they are said to be Quick; when separated Dead: And the more Spirits, the more Quick.

3. THAT which affords Nutrition to a thing: It useth the bodily Organs fitted these • o whereby it attracts that Nourishment which is needed, and makes use of it for Preservation and Augmentation: There is a Power in the Creature to do this, and this discovers a Principle of Life.

4. IT gives to the Creature Self-Motion in its proper place: It gives It Self-Motion; Meteors are moved, but not by themselves, but an adventitious Impulse: Life principally consists in Self Motion, Death in the Cessation of that Power; Other things may move when moved, but these have an internal Principle of it: And it is in its proper place: Elements move towards their place when out of it, but when they come, there they rest; but this is not Life, but a Principle of Gravity & Levity; But Living things have a Spring of Motion in their proper places; which is an Effect & Discovery of Life.

NOW Living things may be distributed according to the Kind of Life which they live; and so, they are either such as have a Simple, or such as have a Compound Life: An account is given of both these, Gen. I.

1. THOSE with a Simple Life are 〈◊〉 so be handled; for the Compound Life supposeth the Simple, as being made out of it by Composition.

THINGS that enjoy only a Simple Life are of Two sorts: They are such as only have a Vegetative, or only a Motive Life: Of these,

1. VEGETATIVES are the First; and are therefore first named in the History, being Created on the Third Day, together with the Earth, Gen. 1.11, 12. and they are of the two the more Imperfect. These are called by the general name of Plants; and may be de ••• i • ed, such things as have only a Vegetative Life; They grow up of the Earth, that at first by a ••••• e Fiat brought them forth, and that with a Principle of Vegetation in them, Ver. 11. 〈◊〉 Wh • se seed it in itself. Which Principle is the F • getative Soul; and in it there are several Faculties suitable for this sort of Life: There is the Faculty of Nutrition, Attractive, Potentive, Conctetive, Expulsive: There are Organs fitted for this Service; the Root, Body, Bark, &c. Hence Augmentation & Generation: By the former the Plant grows to it's Stature; by the latter it propagates its Kind. Plants are of Two sorts, the Herb, and the Tree, ver. 11. The Herb is a lesser and more tender Plant; and hence is of a shorter Duration continuing for the most part but One Year or Two; and then either dying altogether, or into the ground: and compriseth under it Grass, Flowers. Corn, and all such as we strictly call Herbs or Weeds: The Tree is of a more solid substance, and consequently more durable, and for the most part outgrows the former; and to this Head doth belong Shrubs of all sorts; And Trees whether for the Nourishment of Man, or for the Nourishment of Beasts, or whether such Uses as are serviceable for the Nourishment of Mankind, Building, Fire, &c. And upon this Shelf of Plants, God hath set the greatest part of the Furniture of this lower World.

USE 1. HOW much of God we have here to contemplate. Every Spire of Grass sets God before us: Upon the Earthly Carpet is set the wondrous Glory of God: Some things have only a Being, and they say that He is; Others have Life, and they proclaim that He is the Living God, yea a mighty Fountain of Life, there being so many sorts of Living Beings, and so many Millions of every sort, that derive their Life from Him. And how admirable is His Wisdom in Framing of these things, as well as his Power in Producing of them: The Earth had not brought forth one Blade of Grass, had He not impregnated it by his Word: He made these at first, and still causeth the Grass to grow, Psal. 147.8. He keeps the Wheels of Nature still a going: Hos. 2.21, 22.— I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth, And the earth shall hear the corn, and the wine, & the oil, & they shall hear Jezreel. Hence they are called His, Ver. 9.— My corn, — my wine, — my wool, and my flax —. And there are more Mysteries of Wisdom in the most despicable Plant, than human Wisdom can dive into: Who can contemplate all the Wonders of Generation, Growth and Perfection of Plants, without Wonder? What admiration is to be had in observing the Variety of Colours, fragrant Odours in Flowers, the neat Fashion and party co • loured Bravery in them, excelling Solomon in all his Glory? And there is never an One of them but stands and laughs at Men and Women, who are at so much cost to trigg up themselves, and are at last out shone by one poor Flower, that is in the Morning and withers before Night.

USE 2. WHAT cause hath Man then to acknowledge God's Beneficence, in providing for him such sorts of Creatures. Here we have our Food & Delight, our Preservation and Fle • sansies: It is God Himself that made these things; It is His Earth that they grow upon, His Rain that makes them, His Sun that nourisheth them: The works of Creation and Providence do meet in every Harve • : God's E ••• ciency is at work in Hear • n, Earth and Sea to provide us with our Livelihood; and yet what a stately Magnificence doth he use in providing to Super •• uity; the wild Beasts have a large Range afforded them. When God sor •• d his Table on the Earth, he intended not to give his Brean by Weight, or Drink by Measure. How then ought we to honor God with our Substances? And how unreasonable a thing is it, that when God is thus pro • iding for his Creatures, they should be taking up Arms of Pebellion, and drawing their Swords against him? Let Sinners think on it and be humbled; and remember these are His Creatures, and He can starve you when He will: And if you abuse these things unto Luxury, they will but feed you as Oxen against the Slaughter.

2 NOW let us consider those Animates that have a Simple Motive Life; & those are called by the general name of Lights, Gen. 1.14. Lights are Animates, endowed with a Locom tive Life.

1. THEY are Animates. or Living things, consisting of a Body and Soul. Philosophers have been astonished at their swift Motion, and hence supposed them to be fixed unto their Orbs, and moved by Intelligences; as if Infinite Power and Wisdom could not put into them a Power of Self Motion, as well as Create another Power to move them: But that they are Living Beings appears, partly by their Ord •• of Creation; they were made among Living Creatures; and how immethodical a conceit is it, that God should first begin to Create o •• sort of Animates, and the •• after that to return to make another sort of I •••• mates? Partly from the Nature of their Motion, which is conti •• all; which proves a constant Spring of Action natural to them; for violent Motions are not permanent and regular: It was the Wisdom of the Creator to fit everything for its F •• and Use; and that was by putting into it a Nature suitable to its Op • ration, and though •• were for Motion and Revolution; and as it is continual so it is regular: The Sun knows it's rising; 〈…〉 Star keeps his place acco • ding to 〈…〉 of Creation.

2. THEY have a Locomotive Life. That Self-Motion is Life, or an Indication of it, we have already heard, Such do these exert, this is the manner of their Living. Here observe,

• 1. THE Subject Place they move in, is the Element of Fire: Said to move in the Exp • nce, Ver. 14. by a Metony my of the Adjunct, the Firmament being next: There are but Three Heavens; the Third is above them: They move not in the lowest, for then they would only diffuse Air by their Motion; whereas their Beams are Fiery, as appears partly by their Light, partly by their Heat.
• 2. THEIR Formal Spirit or Soul, being Motive, doth participate of F • rc, which is most Active and hence they have their Ap ••• and a seppi ••• Piety Sp •• ts 〈…〉 L •• e and Motion: Here then 〈◊〉 s • ion 〈…〉 in the Sea • or fly as B •• s in th • A •• , m ••• ng in their several Stations, as in their own Element: Hence called 〈◊〉 • s 〈◊〉 . Gen. 22.1 • .

THEIR Mo •••• 〈…〉 him ••• , though' Fire be Predominant. They are, or belong to the Earth, mention •• 〈…〉 . The F ••• Matter, which was First formed into Elements, and then into Elementaties, among which they are placed in the Order of Creation: And they have a Circular Motion • otted them. The End or Uses of them are such as these:

• 1. TO Divide •• e Day 〈…〉 Night: The Light did it in the Three first Days, but it was now stamped upon these Bodies as their designed Office to the Worlds End; and they do 〈◊〉 by separating the Light and Darkness in their distinct Way and End.
• 2. TO give Light upon the Earth: And for this Reason, they have their Names. Light; as being Light Keepers, and Light Carriers: All of them do more or less Illuminate, though' principally the •• n.
• 3. TO before Signs & Seas ••• , Days & Years: •• r Signs. Progs •••• ating several Natural Effects, likely to ensue. Seasons. i. e. several Times of the Year, made by the Motion of the Sun especially, though' influenced by other Constellations; Job 28.31, 32, 33. Days, by the Access and Recess of Light and Darkness; yea by the Revolation or Per •• di • all Circle of the Sun finishing his Course, and coming into the same Point, which constitutes a Year.

LIGHTS are either the Great Lights, or the Stars; i. e. Some give more Light, and some give less: The Great are the Sun and the Moon; The former appointed to Rule the Day, and the latter to Rule the Night; i. e. by shining on the Earth to denominate these, for as long as the Sun shines on the Horizon, it dazzles the Light of the Moon and Stars: The other, viz. the Stars, help to Rule the Night together with the Moon, affording some Light to the Earth, when the Sun doth not appear.

USE. LET us here also make a stand, and give God the Glory of this Part of his Workmanship: The Heaven̄s declare abundance of the Glory of God: These glorious Lights discover many Beams of His Divine Excellency: Here is Infinite Wisdom in Framing, and setting in Order all the Armies of Stars; which though' there be such a Multitudinous Host of them, are yet Marshalled in their several Constellations, observe, their Order and Motion go their Circuit, return in their Courses; and break not their Ranks: Here is a Bright Ray of Divine Power in making so many, and so great Bodies, many bigger, few lesser, than the Earth; which strongly move through the Fiery Region continually. The Activity of His Being shines through the nimble Agility of these, in their Diurnal Motion; the Fixed Stars being reckoned to move Forty two Million Miles in an Hours space. Divine Goodness is Radiant, in 〈◊〉 up these I 〈◊〉 in Heaven, s • •• ••••• ing the R •• f of the 〈◊〉 to the to Light, to help us with 〈…〉 us for out Good. •• he • we H • m, whom S •• and Moon obey: Rear H • Com •••• 〈◊〉 C •• ma ••• and the S •• I • seth 〈…〉 .

SERMON XXXVIII.

II. HAVING considered of the Creation of such Living Creatures as have a Simple Life; it follows to take a view of them that Live a Comp ••• nd Life: And here.

[1.] IN G ••••• . Things with a Comp •••• Life are things which, beside the s • rementioned Vegetative and Motive Life, do also Live a Life of S •• j • a Here Two things,

• 1. THEY Live •• th the former Lives: They meet together in them, whereas they areal •• e in the other; and this is o •• Reason why they are said to have a Compound Life.

  1. THEY have the Life of Vegetation. Stars do not grow, but • e •• tive Creatures do: They ••• rease in a way of Life: They receive Nourishment by Organs fitted in them for Vegetation, and animated by Vital Spirits: Hence they are the Subjects of Nutrition. Afteration, Augmentation; by Virtue whereof they arrive at their designed Stature.

  2. THEY have the Life of M •••• n: Plants move not out o • their own Place to seek for Nourishment, being fixed, and have it where they stand; But these move up and down and seek for their Nutrition: They go from Place to Place to get their Food where they can find it.

• 2. THEY have a Third sort of Life superadded, viz. a Life of Sense: Whether they have so many distinct Souls in them, as they have Kinds of Life, or whether they perform all these Functions, by one and the same Soul; let Philosophers dispute. The Soul considered as Sensitive is nothing else but a Sensible Spirit, by which our Nature perceives sensible Objects, by it's Bodily Organs, which other Creatures do not. In the Sensation of the Creature, there are Two things, which will come under consideration, viz. 1. The Object. 2. The Faculty, together with its acting on the Object.

1. THE Object. There must be an Object for them; for the Act of the Senses terminates on something without them: It is something which is presented before them, for them to Act upon, which Object meets with the Sensitive Spirit in the Organ, by which the Object is represented unto, and made present with it.

2. THE Pa •• lties or Senses are according into their Internal or External Operation, of Two sorts, viz. Inward or Outward Senses.

• (1.) THE Inward Senses are made by the Internal Operation of the sensible Spirits: whether on the Brain or on the Heart: These are,

  1. THE Imag • 〈◊〉 o • the 〈◊〉 : which table in the Images of Things and receives the Impre •••• of them, as they are brought in by the Oc •• rd Senses: It is as it were the 〈◊〉 , which takes in the 〈◊〉 of things, as they are offered unto it.

  2. THE 〈◊〉 which lays together and compose •• the Things which are presented unto the Fancy, whereby the Sensitive Creature as it were, doth conc ••• e 〈◊〉 ; and accordingly either embraceth, or avoids the Object: And by this the Creature is capable of forming other Objects; from whence Sensitive Creatures are capable of Dreaming, which is nothing but the working of the Cogi ••• i •• .

  3. THE Memory▪ whereby the Creature is able to lay up, what Cogitation hath laid together: and to bring them together again unto the Fancy, when there is occasion: And by this the Sensible Creature, having formerly seen 〈◊〉 Object and observed it, knows it upon Sight a great while after.

  4. THE Affections; which are nothing else but the Reflection of Cogitati •• upon the Heart by which it is moved according to the Impression it had there made: And by Virtue hereof are Sensitive Beings variously affected with Love. Hatred, Fe • r, Desire, &c. And these appear in some of them unto Admiration.

• (2.) THE Outward Senses are recko • ed to be Five, in which there in an External Operation of the Sensitive Spir •• s: And these are.

  1. TOUCHING; and this is the most necessary Sense of all, not only for the well Being, but also for the Absolute Being of the Creature: This Sense is defused through the whole Body, and helps it to discern or perceive the things in those Qualities that may be felt: The l • ss of this is the Death of the Subject.

  2. TASTING; which the Philosophers call a Kind of Seeing: The Tongue is the Organ, its Object is Savour, its Use is to distinguish of Meats, and Drinks, and is very Serviceable, both for Safety and Delight.

  3. SMELLING; whose Organ is the Nose, its Object Odours, and is Servicable unto the Preserving of the Creature from Infections, and to refresh the Brain.

  4. HEARING; It hath the Ears for its Organ, Sounds for its Object, the Air the Medium; a noble Sense, and is therefore called a Sense of Discipline.

  5. SEEING; which is scit •• te in the Eyes; having Colours for its Object, Sight for the Medium; and a Sense of great Utility, and Comfort to the Creature; The want of it makes a perpetual Night.

THERE are, besides these, other things which belong unto the Sensitive Soul in these Beings: Sleep, which binds up the External Senses from Acting: And Hunger and Thirst, being an Impression on the Senses through want of Nutriment: But I pass them over. These are some of the Wonders of Creation in this Sort of Beings:

But▪

[2.] IN Particular, Sensitive Creatures are of Two Sorts, Brides, or Man, which doth withal live a m • re noble Life, as we may hear,

THESE are called by the General Name of 〈◊〉 but herein they 〈…〉 higher a Life then what is 〈…〉 hath higher 〈◊〉 : 〈◊〉 were f •• st 〈◊〉 , being for the Use of Man, and it is sit the Tenement should be stocked, before the Landlord come into it. Of 〈◊〉 , 〈◊〉 were 〈◊〉 Imper ••• ; and these were made on the Fifth day, G •• . 1.10, &c. These were of Two Sorts, F ••• es & 〈◊〉 , the former were made to live in the Water, when there are innumerable, and the Le • ia th • n is the Glory of them all: the latter to f • y in the Air, of which also there are 〈◊〉 Sorts, and all these for the Benefit of Man: Others were more 〈◊〉 and were created 〈◊〉 the Fifth day; they 〈◊〉 ca •• ed by the General Name of 〈…〉 them are 〈◊〉 •• ging in the Woods, and Intractable: others Tractable and 〈◊〉 , and 〈◊〉 to be ruled.

THESE are Preparatory Works of Creation, made ready for the Entertainment of Man, who is next to be treated of.

USE, 1. SEE here a World of Divine Wisdom shining through those Sensitive Creations; appearing in.

• 1. THE Cr ••• lie 〈◊〉 & Proportion of 〈◊〉 their Organs for the best Advantage for their Operations.
• 2. THE Wondrous 〈◊〉 between the Senses and their Objects.
• 3. THE Cap •• i •• ting the Spirits of 〈◊〉 , in living Creatures, to put ••• th such 〈◊〉 Operations
• 4. THE Placing of all these so •• seely in s •• B ••• es, so Small, and of so little Dimensions.

USE, 2. SEE here and acknowledge the Goodness of God.

1. IN Pr ••• ding such Creatures for 〈◊〉 Use and Service: All of them proc •• im his Be ••• and call for our Thankfulness.

2. IN the 〈◊〉 of our Bodies, there •• Goodness in every Member & Faculty, in Planing of them, and fitting of them for their Use, Psal 139.14. I will praise thee, for I am fearfuly and wonderfully made.

USE, 3. SEE the Vanity of these that •• y 〈◊〉 out upon their Bodies: This is to be a Slave 〈◊〉 Sense, and to live a Life of Brutes: which is beneath a Man.

USE, 4. HERE is a 〈◊〉 against Cruelty 〈◊〉 Sensitive Creatures: They are our fellow O •• tures, and as to bodily Composure and Sensitive Life, they stand in the same Order with us: 〈◊〉 is God's Goodness hath given us the Use of them • it is our Sin, to be Cruel unto them; that is not an Use but Abuse of them.

THUS have we seen the Creator putting of this lower World, of Inconstant Natures into a Mee •••• to be an Habitation for some Nobler Being than 〈◊〉 yet made; There still wanted One Sort, which should rent it of God, & pay Him the Tribute of Glory for it: Who therefore, (together with a Life of Sense, by which he might Converse among Men, and use these things.) must have a more Noble Life, for the enabling of him for the Improvement of all in the Actual Service of God: And though' his Creation belongs unto the 〈…〉 〈…〉

〈…〉 O •• Thing 〈…〉 this 〈…〉 all. Into the 〈…〉 .

〈◊〉 W • have the 〈◊〉 in what all 〈◊〉 were 〈◊〉 All 〈◊〉 Go •• . 〈…〉 in 〈◊〉 . And that 〈◊〉 it the lord of 〈◊〉 Days work, 〈◊〉 after all 〈…〉 Where we have God 〈◊〉 it in taking a 〈◊〉 of the 〈◊〉 in every Part, and altogether and giving the 〈◊〉 upon it. 〈◊〉 . And • n 〈◊〉 everything that 〈◊〉 ma • e, and 〈…〉 very go •• .

HERE 〈…〉 in General,

1. THE 〈…〉 is, its 〈…〉 us 〈◊〉 Use, which •• y 〈…〉 T • at which is Useless or 〈…〉 for the g •• d • ess of a 〈…〉 unto is End, 〈…〉 we must be a •• e to say for a 〈…〉 we say nothing at all. God, 〈…〉 is mak ••• all things, 〈…〉 something in the several Beings 〈◊〉 be made. He were not a wise Agent that should 〈…〉 and Time, in ••• ing a Tri ••

2. GOD 〈…〉 For this F • tness is the very Fo • m 〈◊〉 the Goodness 〈◊〉 Creature: He gave there • a Name 〈◊〉 to there Work: He doth not 〈◊〉 of them & 〈◊〉 : He • itted them, 〈…〉 Impression 〈◊〉 • heir Natures 〈◊〉 to the Laws of Nature, which be • id upon them, to be guided by; so that the Law which was their Rule, and their Natural 〈…〉 one the other exactly: He 〈◊〉 their Qualities for their Operations; so that we may 〈◊〉 in the Nature of their Being, what is the Law at Rule of their Being & Operation; and therefore 〈◊〉 do Nature 〈…〉 , so far is their Blea ••• -Eyes can ••• ern them in the things.

3. THIS 〈◊〉 of the • reature come under a double Consideration.

1. GENERAL or Universal; and that 〈◊〉 in the 〈◊〉 of one thing with another, 〈◊〉 that all 〈◊〉 unto the Perfection of the whole and the 〈◊〉 Glory of God, Psal. 148. For 〈…〉 Second Being is 〈◊〉 , so 〈◊〉 the First: and all things 〈◊〉 , as they were made, were 〈◊〉 to keep Tune in the Praising of God.

2. PARTICULAR; which is the special Operation whereby every Kind of Being, & every Individual in every Kind, were fitted to Serve to the great and last End, according unto its sing • ••• Nature & Place it is set in, in the Creation: Which Service 〈◊〉 is double; Active & Pas ••• .

• (1.) ACTIVE; The Service of Angels and Men who were 〈◊〉 for being Active it 〈◊〉 in Serving of God, their Maker, and in their Natures capacitated for the Discharge of this High and Glorious Service.
• (2.) PASSIVE; whereby other Creatures was fitted by way of Pa • sive 〈◊〉 to exhibit and declare His Praise, Psal 1 • .1. The Heave •• 〈…〉 glory of God; and the 〈…〉 work. Which we may call, 〈…〉

1. 〈…〉 God, which 〈◊〉 up • n it: It 〈◊〉 upon it the 〈…〉 . It hath 〈…〉 but 〈…〉 it. Psal. 1 • .1. T •• s is the Declaration which it makes: It is as it were a 〈…〉 of the great Archi ••• t.

2. IN that whence of 〈…〉 : The Heathen 〈◊〉 acknowledge, that he 〈◊〉 discern s ••••• rg of God in every 〈◊〉 , and •• le of G •• ss, that grew in the Field the Nature of Things, 〈…〉 Eth •••• s to acknowledge and 〈◊〉 a Deity.

3. IN that they Services 〈…〉 in the active Serving & Glorifying of God; being for the Sustentation and Comfort of our Lives, that we •• y live unto his Praise, 1. Cor. 10.31. 〈…〉 or Dr •• k, a 〈◊〉 ye d • , 〈◊〉 all is the Glory of God. 1 Tim. • . • . • . Every Creature of God 〈◊〉 good.—created by 〈◊〉 , to be 〈…〉 . So that when Man serves God with 〈◊〉 , then do the Creatures c •• arfully serve him and so attain their End, and Advance the Glory of God.

USE, 1. SEE here, the Vanity under which the Creatures greats, was not from the Creation; it was then very Good. Goodness & Vanity are Direct Contraries: and this tells what an horrible Deformity the Sin of Man hath brought upon the World: When therefore we see all things out of frame, remember it is not from the Unskilfulness of the Workman, but the Confusion which Sin hath burled upon the Works, that the curious Instrument is so disordered: which hath broken some, and displaced other of the Wheels of it, whereby it is now full of Confusion: And let it help to make Sin vile. & odious unto us.

USE, 2. SEE here, how 〈…〉 that will be another day, to say, I would have Served God, and I 〈…〉 . It is true fallen Man is become an Impotent Thing to Good; he is fallen short of his End, the Glory of God: But the fault is not to be charged upon God. All the Creatures, and so Man was at first made very good: so they came out of their Makers hand by virtue whereof they were fitted for his Service. If Man be now Impotent, it is because be hath 〈◊〉 away his Stock, and made himself a Bankrupt: which is so far from excusing him of not doing the Duty be was appointed to, as that it 〈◊〉 unto his Guilt, and he must be called to an Account for it at the last

SERMON XXXIX.

WE have in the former Head, observed how the lower World was furnished, with all things suitable to make it a fitting Place of Habitation, to entertain some more noble Being; who might receive Homage and Tribute from other Creatures, and actually return it unto the Glory of his and their Creator. In the next and last Place therefore follows the Creation of Men; who as to his Bodily and Sensible part, participates in the same Genus with his fellow Animals, being a living Creature with a Compound Life; but as to his better part is an Immortal Substance, and Akin to the Inhabitants of the other World And since there was a Counsel called at his making, it deserves a special & particular Remark to be made on it. For a more full and distinct discovery of this Piece of God's Workmanship, these things may be considered.

• 1. The Thing Created.
  • (1) In its special Nature.
  • (2) In its Essential constituting Parts.
• • . The Time and Order of his Creation.
• 3. The Different Sex in which Man was Created.
• 4. The A •• unct Perfection.
• 5. His Prerogative.
• 6. His End.

1 THE Thing treated; in which there are Two things to be considered, both included in the Answer.

(1) ITS Special Nature; God Created Man, i. e. He made him a Man It points us unto the Species or Kind of Being; and this is that whereby God made him a Reasonable Living Creature: In which Description we may observe,

1. THE Author from whom he hath his Being viz GOD: He did not give Being unto himself; but the same hand that made all the other Creatures, made this last Creature too: he owes his Being unto the same Original, Job 35.10. God my Maker. Psal 100.3. It is he that made us. Acts 17.26. He hath made of one Blood all Nations of Men.

2. THE Manner of his Making; and,

• 1. IN Respect to God that made him: It is otherwise introduced in the History, than the Creation of any other Being: Concerning others it is only said, Let them be, and it was so; but as to Man, God doth as it were consult in himself about making of him: there is a Divine Deliberation how or in what manner to make him, Gen. 1.26. Let us make Man. It is spoken after the manner of Men, but it tells us, That there was something peculiar in and about this Creature to be remarked.
• 2. IN Respect unto Man that was made, viz. his special Nature; He made him a Reasonable living Creature. He is a Creature, and so he partakes with the common Kind with all Second Beings. He is a Living Creature and hereby he comes nearest to things that have Life, and having in him a Principle of Vegetation. Motion, and Sense; wherein God's Wisdom & Goodness to the other Creatures appeared in providing a suitable Governor to set over them, and giving them a King of their own Kind: But then he is a Reasonable Creature, & herein he differs from, and excels the Rest, and doth more nearly resemble the Life of God; for according to our manner of conceiving, God lives a Life of Reason: He therefore often calls himself a Man, in Scripture, because He deals with Man in a Reasonable way: And Angels are called Men, because they have a Life of Reason. Now Man was made a Reasonable Creature,

  1. BECAUSE he had not been otherwise capable of the Image of God: For that shines forth only in Rational Beings: other Creatures have a Shadow of the Divine Perfection on them, by an Impression on them, which they passively receive; and not the Image which they are Incapable of, which afterward appears.

  2. BECAUSE otherwise he could not have been a suitable Ruler over his fellow Creatures Government requires Wisdom & Discretion: Hereby it is that Man is capable of guiding them according to the Rules of right Reason: By this he is Wiser than they are, Job 35.11. He maketh us wiser than the Fowls of Heaven: Able to discern their Ends & Uses, & accordingly improve them serviceably, to the Glory of God, and his own Comfort.

USE, 1. THIS calls for Homage & Submission from Man unto God. The Rule of Creation demands his Obedience: Remember that any time you Commit any Sin, you rise up against your Creator: Remember Man, thou didst not make thyself, and therefore that thou art not thine own Lord & Master: thy Tongue, Hands, & Heart are none of thine own, and therefore thou oughtest not to live as thou listest: Quicken thy dull Heart unto Duty by this; I receive my whole Being from God, and therefore why should I not be wholly for Him?

USE, 2. SEE what an Excellent Being Man was as he came out of the Hands of his Creator. He must be a rare piece of Workmanship, about whose making God should call a Counsel & enter into Deliberation: God made all things in wondrous Wisdom; but here was a Result of all God's Creating Wisdom gathered together in One: There were many Beams of His Wisdom, Power and Goodness scattered among other Creatures; here they are all contracted in this little Model: Look into the Third Heaven, and you may see an Inhabitant of that Place dwelling in an House of Clay: look into the lower World, and you may see the Four Flements comprised in his Bodily Frame; the Life of Plants in his Vegetative, Stars in his Motive Soul, Brutes in his Sensitive, 〈◊〉 . See how curiously and wonderfully he is made: And have a care of spoiling the Frame that was so exquisitely Composed, of undoing that Creature which God would not make without Consultation.

(2.) HIS Essential constituting Parts of these things which g • into make and denominate him such a Being; and they are his Body and his Soul. These may be called his Consistence, because they did consist, or stand together, in his Creation. Would we know how God made Man, the Answer is, Gen. 27. The Lord God formed Man of th • Dust of the ground, and breathed into his Nostrils the breath of Life, and Man became a living Soul. We may take a short view of each.

[1.] THE Body is a constituting Part of Man, made of the Elements, and fitted with suitable Organs for the Operations of the Reasonable Soul.

1. IT is a Constituting Part; it is Essential and Integral in him: The Soul doth not make the Man, without a Body joined unto it; but both these in Union constitute the Man: The Body, though not so noble a part, yet is as absolutely necessary to his Being as the Soul.

2. IT was made of the Elements; and so agrees with the Bodies of other Creatures. Gen. 2.7. —Of the Dust—. A Synechd •• he. The Spirit of God useth the Phrase, Dust, to show unto Man his mean Original; but the Four Humours in his Body, show the Elemental Constitution of his Body.

3. IT was ••• ted will Organs suitable for the Operations of the Reasonable Soul. It was therefore curiously contrived for this Purpose, Psal. 139.14, 15. We have before taken notice of these Organs, as suited for Sensation; and therefore need not make a particular Account of them, only as they are the suitable Instruments of Reason, for which End they are adapted for the Functions of this most excellent Soul. Here then is the Head, the Chief and more Noble Part, being the Principal Seat of the Rational Soul; where also are placed the Inward Senses, and accordingly the Brain is divided into so many Cells, or several Rooms, which are as it were so many Shops, in which the Inward Senses do work: Here also are all the Organs of the External Senses except Touching, which is all over the Body: This is the Work-house of the Understanding, and the Throne of Reason: Here is the Face which is full of Majesty, and puts an awe upon other Creatures, a Principal distingusher of Men, whereby one is known from another; and herein appears the curious Wisdom of God, in giving everyone a distinct Face, that among so many Millions there is not Two in all Points alike, but easily distinguishable: Here are the Eyes, the Soul's Looking-Glasses, to take in Visible Objects, and to turn every way. Here are the Ears, by which we receive Discipline, taking the Word of God, and Means of Faith: Here is the Heart, which is the Seat of the Affections, and by which the Will doth exert its elicit Actions: Here are the Hands, Organs suited to perform the Devices of the Soul, wherewith many Works are wrought and Man is enabled to provide for his own Supply: And here are the Feet which carry the Body according to the Direction of the Soul; and there are but Two, because Man was made to go upright, and move Heaven wards in all his Operations: And all these Organs were made to be at the Command and under the Government of the Nobler Part which follows,

[2.] THE Soul is another constituting Part in Man, being an Immortal Spirit of Life, endowed with the Faculties of Understanding & Will, by Virtue whereof, Man is a Cause by Counsel. Here observe,

1. IT is the other Constituting Part in Man. Man consists of Soul and Body: where either is wanting, it is not an entire Man.

2. IT is a Spirit of Life. Job 32.8. There is a Spirit in Man, and the inspiration of the Almighty, giveth him understanding. It hath least Matter and most Form: It is Materiated, or else it would not stand separated without a Miracle: There is no pure Act or Form standing alone, that being a Property Incommunicable of the First Being. It hath the Properties of a Spirit in it: It is most Active; it has a kind of Ubiquity; it is from one end of the Earth to another in a little T • me; it is never out of Action; it Sleeps not in or with the Body; that is at work when the Senses are bound up; it is of wondrous Strength; Men can kill the Body, but not annihilate the Soul.

3. IT is an Immortal Spirit. Man by reason of it, is called a Living Soul, Gen. 2.7. i. e. Immortal. There was no pre-existing Matter of which it was made, being made immediately out of Nothing: There was no Time in which the Nature and Form stood seperable. It is void of contrary Qualities: The Mortality of the Creature ariseth from the Mixture of its Matter, the contrary Elements maintaining a War in the Body, which tends to Dissolution; there are no such in the Soul. It hath therefore in it, a natural Apprehension of, and Desire after Immortality: Brutes have no such Thoughts, not do they see beyond Time; but Man grasps after Eternity: Hence some Souls gain apparent Strength under the sensible Dangers of the Body; 2 Cor. 4.16. Tho' our outward man perish, yet the inner man is renewed day by day. And the Scripture gives us a clear Testimony for this, Exod. 3.15. compared with, Matth. 32.32. God is not the God of the Dead, but of the Living. 1 Pet. 3.19. The Spirits in Prison. Eccl. 12.7. The Spirit shall return to God that gave it.

4. IT is endowed with the Faculties of Understanding and Will. It hath an Understanding, which Brutes have not, by virtue whereof it is able to Read the Book of the Creature, to see into the Nature of things, to discern the Beams of Divine Wisdom shining in the Frame of the World, and treasure up the Knowledge of it within itself: By this also it can invent curious Works, having a framing as well as discerning Wisdom. Exod, 31. begin. It can govern Inferior Creatures with Discretion, Jam. 3.3, 4. It is able to reflect upon itself, and read its own Knowledge. 1 Cor. 2.11. It can communicate that Knowledge it hath unto others: And that which is its best Advantage is, that it is capable of knowing God to Eternal Life. It hath also a Will, whereby it is able to choose or refuse what it apprehends to be Good or Evil: This Faculty can set all the Powers of Soul and Body on work; it can determine concerning the Acts of them all at its Pleasure: It hath the highest Object, viz. Goodness itself, and the best Rule, viz. Divinity.

5. BY this Soul Man becomes a Cause by Counsel. Man can both propound to himself his own End, and make choice of the Means or Way leading unto it: He can deliberate with himself about these things, and take that which likes himself, and leave that which is not grateful unto hi • : None can either compel or hinder him in his Choice, but he can follow the Dictates of his own Understanding: From whence it follows, that all his human Actions are Voluntary & Deliberate.

USE 1. FROM the Consideration of our Bodies, in respect of their Original, we may gather matter of Self-Abasement. This God laid as an humbling thought upon Adam, Gen. 3.19.— Dust thou art, and unto Dust shalt thou return. Think of this, and be Proud if thou canst: When Bodily Excellencies are ready to puff you up, and you admire yourselves for your Comely Features, exquisite Proportion, Strength, &c. look down to the Ground, and remember from thence thou wort taken, and what hath Dust and Ashes to vaunt itself of. Let it show all such their unaccountable Vanity, who lay out their Time, Pains and Cost to Adorn and Gild over a Lump of Mudd and Clay, and to help to Cure us of this Folly.

USE 2. FROM the Contemplation of our Soul,

1. THINK not that you have Provided sufficiently for Your-selves, or those that Depend on you, when you have laid in only for the Outward Man. Remember there is a Soul, a more Noble and Excellent Part, which must also be cared for, and must also have a Supply laid in for it, or it will Perish. Think of the solemn Caution given by our Savior in that respect, Matth. 16.26. What is a Man profited, if he shall gain the whole world, and lose his own Soul.

2. BE exhorted to carry it in your whole Deportment, as those who have Immortal Souls. Bless God for them: Acknowledge his wondrous Favor in giving them to You; by Reason whereof you are more excellent Creatures than any else that were Formed out of the same Lump of Clay, being hereby capable of more Noble and Excellent Employments, and of a better State, even of Everlasting Blessedness, of Communion with God Do nothing unbecoming your Souls; consider their make, and let Noble Actions adorn such a noble Nature, as you are made to participate in: Do not then neglect them, or take no Care of them but above all things lay in a suitable Supply for them: Take heed that they do not miscarry at last; if they do, the Body a well as the Soul is undone forever: Never then take up satisfied, or rest contented, till you have secured your Souls under the Wings of CHRIST, and thereby laid in for them an Eternal Portion, fit for Immortal Souls to Live upon, when all the things of Time shall come unto an End.

SERMON XL.

II. THE Time & Order of Man's Creation. After God had made an End of Creating all other Kinds of Beings, He last of all made Man; God finished His Six Days Works by Creating this Creature: There is a great deal of Wisdom and Goodness of God shines forth in the Order of the Creation: Now there are Two Reasons why Man was made Last,

• 1. BECAUSE the World was to be His Temment and He the Landlord; and the Creatures were to serve Him. Though all things were made ultimately for the Glory of God; yet in the Order of their Being, there was a Subordination of them, and they were to serve God, in serving of Man. The very Angels of Light were not wholly exempted from this Employment. Heb. 1.14. They minister to the heirs of salvation. This therefore is not improbably supposed to be the Trial upon which Apostate Angels fell from their Stations. The Earth 〈◊〉 for him to dwell in A while, and Heaven for 〈◊〉 Eternal Abode: The several Creatures were for his Comfort and Delight: God therefore prepared and furnished all for his welcome Entertainment; everything was made ready for his Coming: So that when he was made, he found an Habitation every way furnished & fitted for his Entertainment; and all this to lay him under the most forceable Obligation to serve his Munificent Creator. See that, Psal. 8.4, &c.
• 2. BECAUSE Man was made nextly for God and his Service, and to employ the other Creatures in it. There was no other sort of Being made after him, to show, that he was made for no other Created Being. The Creature is to look forward; and there was nothing stood between Man and God, to give him to understand, that nothing should intercept his Heart, but that he ought to make God his immediate End; And that by his improving of other things for the Glory of God, he should help them to serve to their ultimate End: This therefore is that which Man, who had lost it by the Fall, is restored again unto by the New Creation. Isa. 43.21. This People have I formed for myself, they shall show forth my praise.

USE. THIS shows us the Folly and Ingratitude of sinful Man, and consequently how Vile a thing Sin is.

1. IT is Great Folly. How degenerate are we become in that we have made ourselves Slaves to the Creature, which was made to serve Us. This is to look backward and not forward; and by this means, there is a Rout and Disorder brought upon the whole Creation; & thus things are obstructed and diverted, and so made to lose their End▪ as much as in us lies. Other things look forwards as far as they can towards their Last End; but Man who should bring them to God, and offer them unto Him, hath turned them, and Idolized them, and thereby robbed God of his due Glory: and what's madness is it to make himself a Servant to his Servants.

2. His woeful Ingratitude. What could God have done more, to oblige a Creature to be Faithful unto Him, and cheerful in His Service? And that yet after all this he should depart from his Obedience, and take up Arms of Rebellion against his Creator and Benefactor must needs be matter of greatest Astonishment; Isa. 1.2. Hear; O Heaven, the Lord hath spoken, I have nourished, and brought up Children, and they have rebelled against me. And shall not this serve to abase us deeply?

III THE Different Sex in which God Created Man, Male and Female, Gen. 1.27. I shall here only make a few Remarks.

1. ADAM was First made as the Head of Mankind. There was some Distance observed in the Creation of these Two, because God would give to the Man the Priority, in the Covenant that past between them, and a Superiority in the Relation between him & the Woman. 1 Tim. 2.13. For Adam was first formed, then Eve.

2. MAN's Necessity required that he should have one of his Kind for his suitable Converse; Gen. 2.18, 25. And the Lord God said, it is not Good that man should be alone, I will make him on help meet for him, &c. Man was made a Sociable Creature, and Solitariness was neither safe nor comfortable for him; now the Beasts were before him, and not fit for Rational Communion; the Angels were Invisible, and therefore not suitable for familiar Converse; no Being was so fit as one of his Kind.

3. MAN's Conveniency required, that this Companion of his should be a Woman: no other could have answered all the Ends of Human Society. Men were not made as the Angels, all the Individuals at once; but were to be Propagated in their Generations: such a one therefore could only be a meet help for him, Gen. 2.18.

4. GOD's Design of treating with Man, required that there should be but One Man, and, One Woman at First: because he would Indent with Mankind in a Covenant in One Head; for which reason all were to proceed from One Original: Our First Parents were One Flesh, and were the Root from which all Men were to spring; and therefore must be but One.

5. THE Woman was taken out of the Man; Partly that all might derive Originally from One, Partly that she might be the more Dear and Precious to him, and Beloved by him as a piece of himself: Gen. 2.22. The Rib which the Lord bad taken from Man, made he a Woman.

USE 1. LEARN hence, That Marriage is Honorable. Heb. 13.4. Marriage is honorable in all, &c. God provided for this at First, and Himself Solemnized the First Marriage that ever was: They then that speak reproachfully of it do both impeach God's Wisdom and Truth

USE 2. THIS may 〈◊〉 Man & Wife when they attain the End of their Creation, viz. When they afford each to other all that needful Help, which was the Reason of their being Made: When they Love one another entirely: When they seek the Temporal and Eternal Good of each other: When they carry it suitable in their Place, and Live together as the Joynt Heirs of Salvation: If they do otherwise, they turn that into a Curse which was provided as the best outward Blessing of Mankind.

IV. THE Adjunct perfection which was bestowed upon Man in his Creation, viz. God made him after his own Image, with Holiness, Righteousness & Knowledge. The Perfection of a thing is, when it is made completely fit to attain its End: thus was Man Made: Eccl. 7.29, God made man upright —. I call it his Adjunct Perfection, because it was not essential to his Humanity, but separate from it, that remaining entire: but though' it was not Natural, yet it was Con-natural, or due to his Nature at First, with respect to the End that he was made for: This will more fully appear in the Consideration of the Nature of this Image, of which there are divers Notions among Divines: I shall here consider it under the Notion of that which some call the Moral Image, to which I think that in strictness ought to be restrained: And it is thus Described;

THE Image of God on Man, was that Moral Rectitude which was imprinted on his whole Nature, making him in his Manner & Measure fit to Resemble, and able to Serve God.

FOR a more full explaining this Description, we may take distinct Notice of the several things contained in it

• 1. IT is Man's Rectitude, or his Moral Goodness. For the Goodness of a thing is its Perfection, by which it is rendered capable of serving to the End and Use for which it was made. Every Creature was made Good, Gen. 1.31. Man was made a Moral Agent, a Cause by Counsel, and therefore must have a Moral Goodness in him: And it is contrary to the Wisdom of God, to make a Creature for an End, and not to fit it to Serve thereunto.
• 2. IT was an Imprinted Goodness or Rectitude. For the Image of God was not properly Man's Nature, or the Faculties of his Rational Soul, as some have thought; because those remain not only in Fallen Man, but even in the Damned themselves; whereas the Image is lost in Adam 's Posterity, and is therefore restored and renewed again by the Grace of God in Regeneration: It was then a Stamp and Character of Divine Goodness left upon the Nature of Man, making him able to perform the Service that was required of him: and it was not implanted by the Rule of Nature, but by the Rule of Divinity; neither was it from the Principles of Nature, for then it was inseparable: Hence it may in some sense be called Natural, in other Supernatural; Natural, as it is due to the Nature of Man made for such an End, without which he could never have attained it; and Supernatural, being a more Glorious Excellency than the hate Principles of Nature can exert.
• 3. THIS Rectitude was imprinted upon the Whole Nature. All his Faculties and Powers both of Soul and Body, received the stamp of it: Man therefore, and not this or that part of him is said to be in the Image of God, Gen. 1.16. Nor indeed would it else have been sufficient for the Design of it; for though' the Soul and Powers are mainly concerned in Serving of God, yet the Body was to be the Soul 's Instrument in the Performance of it; and therefore God requires Service from the Whole Man: 1 Cor. 6.20. Glorify God with your Bodies & Spirits. And the Body in particular; Rom 12.1. — Present your Bodies a Living Sacrifice, &c. The Whole then must be furnished and sitted for it.
• 4. IT was that, whereby Men was sitted is resemble, and enabled to serve God in his Manner and Measure. He could imitate God in his Glorious Moral Perfections; he could take him as his Pattern and Work after Him; and for this Reason are the People of God bidden to imitate the Divine Perfections; Matth. 5. ult. Be ye perfect as your Father in Heaven is perfect. 1 Pet. 1.15. Be ye Holy, for I am Holy This is to be like God, this is to be Perfect, 1 Joh. 4.17.— Because as he it, so are we, in this World. Man had the Impression of the Intellectual and Moral Virtues of God upon him, whereby he was able to reflect them: There are the Footsteps of God's Attributes upon the Works of Creation, but Man is a Farelion that receives those Reams upon him, and returns them back again to the Glory of his and their Maker. He was not only able to Read, but also to Write after His Copy, and comes as near as was possible; 1 Pet. 2.21. Leaving us an example, that ye should follow his steps. 1 Cor. 11.1. Be ye followers of me, even as I also 〈◊〉 of Christ And in so doing, he was able to Serve God; which is nothing else but an Application of these Divine Virtues to the Rule given to direct the Employment of them: Only we must observe that he could only do it in h •• Manner & Measure: His Manner, that is as a Creature which must have a Rule to direct it, and Habits of Virtue in him to enable him, and these also seperable from him: And in his Measure, this Likeness implies not an Equality or Identity of Nature and Ability: It must be the Measure of a Created, and not an Increated Perfection: God is Infinite, Man is Finite, and all his Perfections limted: However it was such a Measure as answered 〈◊〉 End; and a vast Measure it was 〈…〉 , Psal. 119.96. I have seen an end of 〈◊〉 Perfection, but thy Commandment is exceeding broad. Thus shows that Man had a vast deal of Created Grace in him, because by Virtue of this Image he was able to keep it all, in its full Latitude. Now this Image is said to consist in Knowledge, Righteousness and Holiness: Such as it is in their P • novation, such it was in Creation: But this it in Knowledge, Col. 3.10. Righteousness & Holiness, Eph. 4.24.

1. IN Knowledge: This refers to the Understanding, and comprehends under it all the Intellectual Virtues fitting him to discern, approve of, and regulate himself a • ight to the doing the Will or God. He had a Sanctified Understanding, discerning the Rule, and the Excellency of it, it's suitableness to his Nature, and the Infinite Wisdom of God shining in it! He had a Spiritual discerning of all that was needful to his Happiness: This fallen Man hath lost; 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God, &c. And thus Agar complains, Prov. 30.2. I am more brutish then any Man, and •• ve nor 〈◊〉 . Understanding of a Man: Which argues that Adam had a vast Measure of it.

2. IN Righteousness & Holiness: These refer to the Will and Affections, and influenced the whole Man: and so it was a Power and Inclination to close in with God entirely as his Chief Good and Last End, and so of fulfilling she whole Law: In thus doing he was to be Happy. The Law of God is divided into Two Tables, in the one is required a full closing of the whole Man with God, in the other a subordinate Love to our Fellow-Creatures Matth. 22 37, 38. Then shalt love the Lord thy and with all thy Heart, and with all thy Soul, and with all thy Mind; this is the first and great Commandment; and the second is like 〈◊〉 it, Thou shall Love thy Neighbor as thyself. The Principle enabling Man to do the former, is called Holiness; that which fits him to the letter, is called Righteousness in Scripture. Now this Principle in the Will not only enabled, but also inclined the Man to the exercise of these: It disposed it to make such a Choice, and renounce whatsoever was contrary; to Choose the Good, and Refuse the Evil, by a Free, Full and Perfect Elicit Act: In the Affections and outward Man, it was that which inclined him to an entire Subjection to the Commands of the Sanctified Understanding and Will, without the least Reluctancy, or being pressed to Obey them; so that he was in a Readiness for every Good Work. The Body as well as the Soul, the Sensible as well as the Rational Powers were fit for their Business, and there was no Pravity or Disorder in this whole Frame; but he was every way sitted, both to Will, and to Do, according to the Discretion of his Maker. That Man at First had such a Power and Principle as this is, needs no other Evidence, than that less than so, could not have sitted Him for his End, or denominate him Good, in the Station he was put into, under the special Government of God.

USE 1. THIS calls to Soul humbling consideration, of the great Loss that we have sustained by the Fall: Was it thus with Man when he newly came out of the hands of God by Creation? How fearful a Change then hath the Apostasy made in the World? Where is there anything of this to be found in the Natural Man? He was once an Ornament to the Creation, but now a Disgrace: He was once the Delight of his Maker, but now fearful to Him; one be was able to Glorify God and be Happy, how he can 〈◊〉 nothing but full short of his Glory, and is become Miserable; and for aspiring to be like his Lord, is made a Servant to his Servants: That once orderly Frame is now full of Confusion-Reason is dejected at the feet of Sense; God is rejected, the Creature made Choice of; Holiness and Righteousness hated, Sin loved; Man is Metamorphised into a Beast or Plant, if not worse, and become the very dismal and doleful Ruins of himself: And 〈◊〉 we think of this without Confusion of Face.

USE 1. THIS 〈◊〉 us what is the great Good which we •• ght 〈◊〉 seed after the R ••••• ry of: We have Lost a great many things, but this is the Jewel of 〈…〉 Value, the heage of God; whereby only we can be •• ble to as • in our End, and be made Happy: Poor Man lavours in vain to recover 〈…〉 Misery by any •• her Attempts: tis this be restored we are unprositable Creatures, and must needs he ••• serable: Blessed be God who hath through Christ made it a F • ss •• i in, and in the Gospel pointed as the Way how it may be obtained: What have we then to do but earnestly and restlessly to seek it of him, by the Renovation of his Spirit.

SERMON XLI.

V. THE Prerogative which God bestowed upon Man in his Creation; He gave him Dominion over his Creatures. Some make this to be part of the Image of God, and therefore they distinguish it into Internal and External; and reckon the Power given to Man over the other Creatures to be the External: but we hall find in the History, that there was something distinct from, and coming in upon the Image; Gen. 1.26, 28. Here take these Conclusions:

• 1. GOD both absolute Lordship over all Creatures. He Made them, and he may Order or Dispose of them according to His Discretion, appoint them to what Service He sees meet: The Right of Creation is such as makes them wholly Subject: He that gives a thing its Being, may allot its Service too: Psal. 1 • 0.2, 3. Serve ye the Lord: Know that he hath made us. If it be of Him, it is for Him.
• 2. GOD made Man nextly and Immediately it Serve Him Actively. Man was made for Moral Obedience, to Glorify God by a Rath • nal Conformity to his Commands: and for that Reason be gave him a Principle of Reason, and Adorned it with His own Image, that he might be completely fitted for that Service, as we heard in the Former.
• 3. GOD to Encourage him in his Obedience, made the other things nextly for Man. This especially respects the Visible Creation, or Creatures in the Lower World, enumerated, Psal. 〈◊〉 . 1. &c. Beside the Last End of things, here are S ••• rdin • te Ends: All was for God ultimately; but there is an Order of Beings, in which one is for another, and so they come to be for the Last: And here God would have other things to Serve Him in Serving Man.
• 4. HENCE GOD gave to Man the free Liberty of Using those things for his Comfort: And this is one part of his Dominion over them. They are for his Use, and were therefore at his Dispose: God bestowed them as a Gift upon Him, Gen. 1.29. So that by Virtue of this Donation • e might Use them at his Discretion.
• 5. THE Creature was designed to Serve God, in Serving Man. Man was not the Last End of anything; it was all for God: Prov. 16.4. The Lord made all things for Himself. Man was therefore to Improve the Creature so as it might Glorify Him: he was to bring to Him the Tribute from every other thing; to gather up his Rents in the World, and Pay them in faithfully to Him: nor can the Creature attain its End but by being so used.
• 6. GOD for this End andowed Man with Gists fitting him for this Government. This was done, Partly in making him a Reasonable Creature; by the Exercise of which Reason he was able to know the Nature and Use of these things, and accordingly to Improve them: But Principally by Virtue of the Image of God which He conserred upon him; which fitted and disposed him to apply these Rational and Moral Powers of his to the right End, which otherwise he could not have done: Man then had a Spirit of Government in him at the First.
• 7. GOD having thus fitted Man, gave him a Charter of Government over these Creatures: We have it expressed, Gen. 1.28. God delegated to Man a Power under Himself, whereby he became Vicar, and had Authority over the Works of his hands; Psal. 8.6. Thou madest him to have Dominion over the works of thy hands, &c. Hereby they all come to be in Subjection to him: and for the Specimen of this Authority, He brought them all to Adam to give them their Names; Gen. 2.19. Now the Imposition of Names is a Note of Authority.
• 8. HENCE, During Man's Integrity, All the Creatures were in entire Subjection to him. They all came and did him Homage when they received their Names from him; and God put into them a Passive Obediential Disposition. Even since the Fall there is a Fear & Dread upon them; Gen. 9.2. The Fear & Dread of you shall be upon every Beast of the Earth, &c. But before there was a Spontaneous Subjection; there was such an Instinct in them.

USE 1. HENCE then we may Infer, Hoto Unreasonable a thing Sin is. That when God had Made Man so glorious a Creature, and bestowed so much Bounty and Honor upon him, gives, him together with his Image to enable him also a whose Words to encourage him to Serve his Ma ••• 〈◊〉 should for all this fall from his Allegiance, and revolt from his God, is the most unaccountable piece of Ingratitude that can be thought of: Did the Prophet so expostulate with David, 〈◊〉 Sam. 12.7. Thus saith the Lord, l • r •• nted the King — Wherefore hast then dis •• sed the Commandment of the Lord. &c. May not God so expostulate with Man.

2. THE reason Why the Creation groans under its Scr •• tude. It doth so, ( Rom. 8 22.) not because Man makes use of it for his Service, for that it was Made for; but because he doth it not for God's Glory, but to his dishonor; so that the Creature is abused by being diverted from its Last End, to the contrary, and therefore it is said to suffer Vanity: And let all that abuse it to their Lusts consider of it.

3. THAT the Creatures Rebellion against Man should humble him. It was not so at First: When therefore some Creatures Serve us unwillingly, others do us Harm, and others with hold their Service from us; it serves to convince us of our Rebellion against God, and show us what a woeful Mischief the Apostasy hath brought Man under.

4. THAT Crucity against the Creature is unbecoming Man. It is our Fellow Creature, made for the Glory of God, as well as We, became ours by God's Donation, made to Serve us not to be Abused by us; put under out Dominion, and therefore to be governed according to the Rules prescribed by God: For Man to use Cruelty unto the Creature, is for him to degenerate from a Rightful Prince and become a Tyrant.

5. HOW Preposterous a thing is it for Men to make themselves Slaves to the Creatures. What is this but to become a Servant to those things which were made to Serve him? Let us be ashamed of it, and endeavor to recover our Dominion; i. e. Let us in Heart be above them, no longer to Serve them, or our Lusts by them, but making them Serve us, in helping us in the Service of God.

VI. IT follows that we consider Man's End; (for though' it be not mentioned in the Answer, yet it is to be inferred from it.) God makes nothing in vain; and by the Manner of his make, the Nature that was given him, the Perfection that was bestowed upon him, and the Rank he was placed in among the Creatures, we may gather what his Special End was; and accordingly take it up in This Description:

IT to is that, whereby He, as the Head of the Lower World, was to direct himself, and improve the other Beings, to the Glory of his, and their Creator: This may be dilated in the following Propositions.

• 1. MAN was the Head of this Lower World. He was the Chiefest of all Visible Creatures; There were none above him, but God gave him a Lordship and Dominion over them; and this plainly saith, That he could not be for them as his End. The End is Superiout to the thing which serves to it; it must not look beneath but above itself for its End: If these were made for Man then he could not be made for them.
• 2. HENCE, Man was made immediately for God. All things by the Law of Nature are to serve for some End, else they should have their Being in vain: for of that which hath no End, there is no Use. Now the End of the Creature must be something without itself: herein it differs from God; as he is from no other, so He can be for no other, but must be his own last End; He depends upon no other, and therefore can serve no other: but every Creature is from another, and must therefore be for another; it depends elsewhere, and for that Reason must pay its Service elsewhere: Man therefore because he is a Creature cannot be his own last End. Again the End of a Creature is something better than it se • f •• e End is more Noble than the Means: it canon then be anything beneath it: and upon this score Man may not look downward on other Creatures as his End, because they are beneath him. And upon the whole he can have no other Immediate End but God: not the things of the World, because they are put under him; not himself, because he is a Creature; not the Angels, because though' he was made a little below them in dignity of Nature, yet he was not subjected to them in the order of Gabernation, yea they were to be ministering Spirits for him: God alone is his Sovereign & above him, he is therefore for Him and for no other.
• 3. GOD's End and Design in the Creation is His own Glory. Prov. 16.4. The Lord hath made all things for Himself. i. e. The Declaration and Manifestation of His great Name; that He might be known in the World as such a God, and reverenced accordingly; and but for this no Creature had ever been made, Rev. 4.11. For thy pleasure they are and were Created.
• 4. HENCE, Man's next End & Work was is Direct himself Immediately to the Advancemen and Declaration of this Glory of God. This was to be his proper Work & Employment; it was the Business he was to be constantly occupied about: That which is the End of Mans Renovation, was certainly the End of his Creation; and what that is, see, Isai. 43.21. This people have I formed for myself, they shall show fort •••• y Praise. That is therefore declared to be properly Man's wisdom, Job 28.28. Unto man be said, the sear of the Lord that is wisdom, &c. How he was to Glorify God will be considered afterward under the Head of Government.
• 5. HE was also to Improve the other Creation in this Way and to this End. It was not enough that he himself Served God, but he must also lead them to this Service.

1. THE other Creatures though they were nextly for Man, yet ultimately for God. God in giving Man the Dominion over them, and Use of them, doth not give away his Right to, or Property in them: though' they were by this Means Subordinated, yet they did not lose their respect to their Last End: God should then have parted with his Prerogative which his Holiness will not admit of: they are all His still, and Man himself too: And if he be not his own but another's, so then is all that he Possesseth: God expects a Glory from the World. He expects a Tribute to be paid Him from all his Creatures: His Works must Praise Him, as well as his Saints Bless Him.

2. HENCE ad the Service that they do for Man is intentionally in order to the Glory of God. I do not mean that the Creatures themselves have any such Active Intention, for then they must be Rational; but I intend according to the Natural Order, and Subordination of Beings, in which there was an Impression of the Rule of Nature upon them, which leads them all in their blind Obedience to aim at the Glory of God though' unknowingly: They do therefore discover that of God to Man which should direct and stimulate him to Glorify God by them and for them; Psal. 19. beg. Man may therefore see a great deal of God in their Natures, and the Benefit he hath of them.

3. HENCE whatsoever Service Most received from the Creature, he was to reflect it back to the Honor of the Creature. He was to Govern as God's Lieutenant in the World: All the Service which Man hath paid him by the Creature, is the Creature's Obedience to God; it herein follows the Rule of Government imprinted on i •• Nature; it Serves him because God hath 〈◊〉 him over it, and that can gono further: It therefore now remains Man's Business to receive this Homage, and bring the Acknowledgment of it to God: We are bidden to Honor God with our Substance: And thus Man attains his End. as he is set above the other Creatures, and helps them to attain theirs.

USE 1. AND will not this give us oceasion to See & Lament the Miserable Estate of Man by the Fall, who is thereby disabled from Serving to his High & Glorious End. When we confider what we were made for; and consider how utterly we are come short of Ability to perform my thing of it, yea are fallen to be quite Cross to it; and instead of Serving God we Serve ourselves and our own Lusts; Instead of laying ourselves out for his Glory, we do all we can to Dishonor Him; and refuse to pay Him any of the Homage or Tribute that is due to Him: What Tears are sufficient to bewail this forlorn •• ate? How unhappy are all they that are so, and neither see nor bewail it? Were their Eyes opened, and their Hearts touched, they would not but cry out of their own Wretchedness. Rom. 3.23. All have sinned and come •• ort of the Glory of God.

USE 2. THIS • ells us wh • t Mat ••• z 〈◊〉 the • e are in the Word, that L •• in 〈◊〉 . •• rity is the Loss of an • ad: All they who do not Serve for the End they were made for must me • s Live in Vain: Well might the Psalmist say, Psal. 14.4. Have all the ••• kers of in •• oty 〈◊〉 Knowledge? How few are they that knew or think what they came into the • orld • or? but suppose it was only to Serve their Carnal Appetites, to drench themselves in Sinful Pleasures, to enslave themselves to the Creature, and Live to the World and the things of it; as if Man's whole Business wa • to Eat, and Drink, and • lay. And whoever you are that rise no higher then this; Know it, that you are Vein Creatures; you are good for nothing.

USE 3. SEE here it ••• se Accourn el • •• o Vanity of the Creature is like to be charged another Day; viz. of Sinful Man. There is an Unto rsal Vanity which like an overflowing Deluge hath covered this lower World; and all these Creatures sutler under it: The Apostle tells us it is not the Creature's Fault, that doth not patient • y sustain it, but gro • ns under it; ( Rom 8.10.21, 22) that Acts up to its Ability, Serves to its End; but being to pass •• ro' the hands of Sinful Man, it is there spoiled: Ti •• stands pointing to God and his Glory, but Man takes it, and makes it Serve himself; ye • & Arres it in Rebellion against his Maker. Let Sinnert then think of the heavy Account they have to give in, when all the Creatures that have Served them in Vain shall testify against them; And all the Vanity which hath been brought upon them, shall be laid to their Charge: Let this awaken Sinners to B • wa • l and Repent of their Folly, and seek God's Pardon in Christ: And let it teach us all to see to ourselves • ow to Use the Creatures of God; that they be not Abused, but Improved to his Glory; that so they may not rise up in the Judgment against us.

SERMON XLII.

WHEN GOD had Made a World, and Furnished it, He did not now leave it to it's own Guidance; nor did He so put it into the Hand of any, though never so No • e a Creature, as to lay off the Care of it from Himself: But having Made it for an End, He set a Second Hand to it, for the Managing of it unto that End, for which it was Made; and this we call His Providence. God doth not do like Human Ar • iff ••• ers, Carpencers, Shipurights, &c. who Build Houses for others to Dwell in, Ships for others to Sail in; and having so done, look after them no more.

IN the Inquiry into the Nature of God's Previdence, as it is in the Answer pointed unto us, we may 1. Make it appear, That there is a Providence. 2. Inquire into the General Nature of it. 3. Take Notice of it in the Parts wherein it exerts it s ••• . We are to make it appear.

I THAT there it a Providence of God Managing the Affairs of the Word. Tho' the Denial of this be implicit Atheism, and a meet E • b • i • k could say,

Yet because there are that suspect the Being of it, & that suppose all things managed bernard villanueva by a • umaltro • s & disc • de • lie Ca • ur ••• , 〈◊〉 are p •• zzied with come Kno • s which there • a • e no Skill to • aty; and it being a main P •••• ple in Religion, and a Foundation of a Christian's Comfort thro' all the V • ci •••• des which go over him in this World of Change: It may not be amiss to establish the Tr • th of this Doctrine against the Cavils of Vain Minds. The Truth is, the very Nature of a D • ity b • ing gr •• ted, the Being of a Divine Providence cannot be d •• i • d: As therefore we formerly argeed for the proving 〈◊〉 God, because there is Providence; so may we wi • h a like some Inter a P ••••• e, because there is a God: For any to acknowledge either of these, and d ••• the other is to make himself Guilty of a • ex • r ••••• : But let me add Two of Three evident Disc •• cries of it. That there is a D • vi • e P •• u •• e • ce appears.

(1.) FROM the Wisdom & Order which appear • in the Manager 〈◊〉 of all the Creatures that are in the World. They are most Wifely Acted and Guided to their E • ds; e • en such Creatures as have no Principle of Reason to Guide themselves. If we look into the whole Frame of Second Beings among so many Creatures, there are no Rational Agents, but Angels and Men; all other Creatures are void of Knowledge and Understanding, and yet are they Guided by exact Wisdom to their several Ends; not by their 〈◊〉 , for they have it not: not by the Wisdom of Superi •• r Creatures, for what Agency have they in this Guidance? It must • eeds therefore be by the Wisdom of God. When Creatures Act as if they foreknew the Times and Seasons, ( J • r. 8.7.) this is not to be attributed to M •• 's Wisdom, which can • o Influence them: Hence that Challenge, Job 39.26, 27. Doth the H ••• k • lie by thy wisdom and stre • ch •• er wings toward the South? Doth the E • gle m •• nt • p • t thy Com •• s Me ••• , & make her • ost on High? They Act by a Rule which they know not, and as regular as if they knew it: This saith that there is One who both Knows their Rule, and Guides them by it; & that is God, and this is Providence. Some Philosophers observing this ascribed to the World a Soul, making it a great Animate; and so seeking to come at God, they fell short of him. The Truth is, the Soul of the World is Divine Providence, guiding everything by the Rules of Infinite Wisdom. God is not mixed with the Creature as a part of its Essence; but he is with every Creature as an Efficient: To see such a World of Creatures in their several Ranks and Stations, so discreetly Ordered, so Wisely Marshalled, and so regularly Marching, each one in its Place, and without • ail to reach their great End; and yet the greatest part or them blindly, without any Skill or Discretion, not knowing whither they go, and yet going Right; declares evidently what Hand it is that leads them.

(2.) FROM the Supremacy which appears in the wonderful Disposing & Controding all the Affairs and Actions of Rational Beings. Hereby it appears, that the Wisdom of Angels and Men is not the Supremum Agent in the World, but that there is One who is above them: D •• 1.17. T •• non •• ing 〈…〉 the Kingdom of 〈…〉 . Which Truth is •• re than Ma •• es 〈◊〉 the Def ••• me • ts of the • roege •• Provices of M • n, and o ••• thing them to • nds ••• tra • y to the Inte • tion of the Design • s. • ea also though' the • owers of Dorkness have been in the Combination: All Ages give their Evidence to this by 〈◊〉 ford Examples: M • n are so Skilfull and Contions, that they think ••• tialy their Design must be effected; they have foreseen and antedated as they sup ••• , all possible Obstruc • or • : But men the Wi ••• of • ice, who think there is no Wisdom like the is; when they have done their best are str •• gely •••• tra • ed; as • ool, 〈◊〉 . 11. The nice is 〈◊〉 〈…〉 , 〈◊〉 the bati • to the strong, nei •••• yet bread to the wise, 〈◊〉 yet ri ••• to m •• n • f 〈◊〉 standing, 〈◊〉 yet f • wa • it m •• of sk • d, but time & 〈◊〉 happen •• 〈◊〉 them 〈◊〉 . It Men did all, then be that hath most Sar • ngth would get the Day, &c. But because it is not so, there is some ens ••• Cause, some contro • ing Po • er that seci ••• defeats them; and often to their greatest O •• fusion and • f • enishment: Yea the Powers of Darkness are hereby also Con •• red; and God useth Men and Devils to do His Work, wh •• they never mean it; Iss. 1 • .6, 7. I will s •• l him against an • ypocritical nation; and against for people of my wrath w • ll I give him, a charge 〈◊〉 take the sp •• l, and to take the prey, end to 〈◊〉 them drown like the more of the •••• ts: H •••• be •• aneth 〈◊〉 so, neither d ••• ci • beat 〈◊〉 &c. It were endless to count the Exam ••• which might be produced for this: It is 〈◊〉 eminent, in that none ever designed to 〈◊〉 any of God's Predicted Counsels, but befo ••• themselves, and were made to confess that 〈◊〉 was above them, and this is Providence; J • s •••• s Brethren, &c. are a Pregnant • n ••••• ct.

(3.) FROM the Necessary of a Divine Providence: Which thus appears.

1. THERE is a Care necessarily i • c ••••• on God to Provide for His own Family. God is a Living, most Wise, and Powerful Agent: The World is His; He hath a great Concern in it; and how should He neglect it? He would ne ••• have made it, if He had not intended to look after it: The very Relation He hears to it, 〈◊〉 Creater, Infers that of a Providence: He 〈◊〉 made it our Duty to take Care for though • e of 〈◊〉 O • ce; and though' He be under no necessary Nature Obligation to the Creature, whose very 〈◊〉 Arbitrary; yet Hypothetically He stands concerned, and cannot with His Honor 〈◊〉 it: He made the World and everything in it, 〈◊〉 be a Gl • ss in which His Glory was to be 〈◊〉 presented; His great Wisdom, Power & Goodness were to shine forth in it; and that He may have the Glory of these. He must • or 〈◊〉 Second Hand to Uphold and Order it; else 〈◊〉 He lose all His Glory; and how can it 〈◊〉 with His Holiness to suffer His Great Name • to be so Dishonoured? Certain it is that without this Providence of His, it had been better i • He had never made the World: For,

2. SHOULD He 〈◊〉 the Ass ••• • f the 〈…〉 His W ••• 〈…〉 be 〈◊〉 . As the Creature could not 〈◊〉 it se • f, then it was not; so neither can it Uphed or 〈◊〉 itself aright n • w it is m •• e.

1. IT 〈◊〉 Uphold 〈◊〉 self it Be ••• . The • ime Ha • d that M • de it must A •• i ••• s 〈◊〉 it in Being, 〈◊〉 his own Cost 〈◊〉 Charges. That all things are Provided for is plain; how else do they continue in then Being? But • is above the Creature's Power, and therefo • e a God m •••• do it. Every Creature was brought into the World, leaning on God's Hand, and i • hath not yet learnt to stand ab ••• . The whole World is a socking Infant d • , ••• ing on the E ••• ll; of Divine Prov • dence: the •••