Genefis, Chap. i. Ver. 27,

So GOD created man in his own image.

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HE wifdom and kindness of the Almighty in creating man after all other creatures, are obvious; and fufficiently indicate the excellency of man, and how much he was prized and loved of GoD. Had he been formed the foremoft of creation, he had been like a king with out fubjects, attendants, and every other thing fuitable to his dignity; but as all other things were first formed, it reflects a glory upon man, for whofe fake they were made, that he was fo richly provided, for, and fo elegantly entertained at his first entrance into life.

But the wisdom of GoD, which does nothing amifs, knew this to be neceffary for a creature fo conftituted as man was to be; having purposed to form him in the image of himfelf, who is tranfcendantly. glorious, the fullnefs and pattern of all rational and moral perfection and beauty: And hence, this prime piece of the creation being exquifitely made, was, no doubt, the contemplation and wonder of angels; and may be confidered as the standard of purity and per. fection to all fucceeding generations: Which fuggefts a reafon why it fhould be looked into, as being that which fhould be aimed at of all, and by which only the end of creation can be answered by any. As fuch, in difcourfing on man's created condition, I fhall

First, Exhibit the model after which he was made; and

Second, Point out the refemblance fubfifting be twixt them.

And firft, of the model, which is GOD; of his nature and attributes.

1. His Nature is of a fupereminent kind, as being wholly fpiritual; not a compofition or mixture of natures, differing one from another. Hence it is fo fimple and pure as to pervade all things, and is not to be perceived by any fenfe lefs pure or fpiritual than his own: Nor is its extent to be measured by any bounds, conceivable of any creature; and, as fuch, it tranfcends the conception of every being less than his own.

2. That GOD is a fpirit, and no object of outward fenfe, is evident; for though he infpects the conduct of all creatures, and is a faithful witnefs of every word that is fpoken; yea, though he is on every "fide, and lays his hand upon us, (§" for in him we

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live, move, and have our being") yet of thefe things the fenfes of the body are wholly infenfible: And by how much he is privy to, or fenfible of, fecret things, by fo much does the evidence of his fpirituallity appear; which in nothing fhines with greater luftre, and to be inferred with higher degrees of certainty, than from his accefs to, and operation upon the minds of men. +"He fearcheth the heart, trieth the reins, and I worketh in men both to wil "and to do," in a way, which though clear to the inward fenfe, is, notwithstanding, utterly unknown to every fense of the human frame. And as this is a proof of his prefence with, so it is a demonftration of, the fpirituallity and penetrability of his nature, to which matter or material things are no obftacle; it being notorious, that GOD has access to, and influences the minds of men, as well when they are in the body and incircled with matter, as when the fpirit is difembodied and without artificial covering.

3. And forafmuch as GoD is prefent with, and privy to, all that paffes in the fecret receffes of the foul; fo it is as easy for him at once to know all things, as for a creature to judge truly of that which falls moft under its obfervation. For, as ocular demonftration depends as well upon a right medium betwixt the eye and the object, as upon the clearness.

Pfal. 139. Acts xvii. 28. Jer. xvii. 10. Phil. ii. 13

and ftrength of the vifive faculty, without which a true and perfect judgement cannot be formed; fo the LORD's prefence with, or nearness to, every object precluding all medium, and beholding all things in his own effential light, they are obvious to his difcerning eye. And as this is not performed by any change of fituation, or local defcent of the Deity, whofe prefence and glory are more confpicuous to the inhabitants of the higher regions, it infers (if I may fo fay) the extenfiveness of his effence, of its being prefent with, and filling all places.*

4. But this pervading effence is not the ànima mundi; this foul of the world, the fpirit of nature, whether rational or irrational, is not GOD. It is diftinct from him in what form foever it is, and in whatever degree of likeness it may refemble him. In all creatures it has a creaturely form, which is the inviduation and perfonallity of it; and therefore cannot be any part of that undivided effence, which is effential to GOD, as one who prefides over, and takes cognizance of all things: For, though all things were made by him, they were not made of him, and fo did not partake of his effence. He created the matter of which all creatures were made, and gave what degree of fpirituallity and intelligence to the fouls of all, that pleafed him; as fuch, notwithstanding the intervention of creation, his effence remained intire and undivided.

5. But though he is prefent with, and pervades all things, yet being no object of outward sense, his exiftence

# Jer. xxiii. 24.

iftence, effence, and attributes, to many, are uncertain and unintelligible. Hence by, fome, they are denied; others, are in fufpence; and to all, who have not the internal evidence of GOD, notwithftanding their belief and profeffion of, and inference from,. outward things, he is a meer enigma, a riddle, which. corporeal fenfe cannot comprehend. The ear receiveth not the found of his words, nor can the eye de fcern his form; the mouth tafteth him not, neither doth the hand grafp him, nor the fmell perceive his rich perfume: And yet his existence is not lefs certain than the things which do appear; nor more fo,. than that he may be known by fpirits rightly difpofed to recieve his imprefs, and the evidence he gives of himfelf.

6. The quality conatural to GOD, is Holinefs; in which, as there is an entire freedom from every thing. repugnant to peace, fo he is the center of reft to himfelf; and, from which, in conjunction with his other perfections, arifeth all the pleafure and delight, which is neceffary for his eternal well being, without acceffion from any creature. And yet the fufficient. fatisfaction and folace, arifing from his immaculate purity and perfections, hindered not his creating all things, and. man in particular, as well for his pleafure and delight, as for the manifefting his glorious attributes in the unfearchable works of creation and providence; and that all creatures might be rendered capable, according to their natures and capacities, of partaking of a degree of true felicity. For as holinefs implies love, goodnefs, and, every other moral excellence; fo it is communicative, and prompted him to create and conftitute all things well; to derive