it answered exactly the end of its creation, and was adapted to the purpose for which it was designed. 6. That God made all things for the manifestation of his own glory. "The Lord hath made all things for himself," for the manifestation of his infinite perfections; and all his works proclaim his almighty power, his unbounded goodness, and his unsearchable wisdom. His glory shines in every part of the material universe; but it would have shined in vain, if there had been no creature to contemplate it with an eye of intelligence, and celebrate the praises of the omnipotent Creator. Man, therefore, was introduced into the habitation which had been prepared for him, and of his creation the next section gives an account. SECTION II.-After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after his own image, having the law of God written in their hearts," and power to fulfil it; and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. Beside this law written in their hearts, they received a command not to eat of the tree of the knowledge of good and evil;10 which while they kept, they were happy in their communion with God, and had dominion over the creatures.1 11 4 Gen. i. 27. & Gen. ii. 7. Eccl. xii. 7. Luke xxiii. 43. Matt. x. 28. 6 Gen. i. 26. Col. iii. 10. Eph. iv. 24. Rom. ii. 14, 15. 9 8 Eccl. vii. 29. 9 Gen. iii. 6. Eccl. vii. 29. EXPOSITION. Man was formed after God had made all other creatures; and this strongly marks the dignity of his character, and the exuberant bounty of his Creator. Before he was brought into existence, the earth, which was designed for his temporary residence, was completely prepared, and amply furnished for his reception. God created man, male and fe male; one man and one woman; man out of the dust of the ground, and woman out of a rib taken from man's side. It should seem that of the rest of the creatures God made many couples, but of men he made only one; and from this Christ brings an argument against divorce. Mal. ii. 15; Matt. xix. 4, 5. Man is a compound existence made up of two great parts, a soul and a body. His body, though formed of mean materials, is a piece of exquisite workmanship; but his soul is the noblest part of his nature. By his soul he is allied to God and angeis; by his body, to the beasts that perish, and to the dust under his feet. Man was originally created after the image of God. This could not consist in a participation of the divine essence; for that is incommunicable to any creature. Neither did it consist in his external form; for God, having no bodily parts, could not be represented by any material resemblance. The image of God consisted partly in the spirituality of the soul of man. God is a spirit, an immaterial and immortal being. The soul of man also is a spirit, though infinitely inferior to the Father of spirits. Thus, in immateriality and immortality the soul of man bears a resemblance to God. The image of God in man likewise consisted in the dominion assigned to him over the creatures, in respect of which he was the representative and vicegerent of God upon earth. God is the blessed and only potentate, and he gave to man a delegated sovereignty over the inferior creatures. He was constituted the ruler of this lower world, and all the creatures were inspired with respect for him, and submitted to his government. But the image of God in man principally consisted in his conformity to the moral perfections of God, or in the complete rectitude of his nature. From two passages in the New Testament, it ap pears that the image of God, after which man was at first created, and to which he is restored by the Holy Spirit, consists in knowledge, righteousness, and holiness. Eph. iv. 24; Col. ii. 10. Man had knowledge in his understanding, righteousness in his will, and holiness in his affections. His understanding was illuminated with all necessary knowledge. He knew God and his will; he knew himself, his relations to God, his duty to him, and his dependence upon him. That he had also an extensive and accurate knowledge of natural objects, may be inferred from his giving distinctive names to the inferior creatures when they passed in review before him. His will was in conformity to the will of God. As he knew his duty, so he was fully disposed to the performance of it. And his affections were holy and pure; they were placed upon proper objects, and exercised in a regular manner. There was then no need that the moral law should be written on tables of stone, for it was engraven on the heart of man in fair and legible characters. He had likewise sufficient ability to fulfil it; but his will was entirely free to act according to his original light and holy inclinations, or to turn aside to evil. Besides the natural law written on the hearts of our first parents, they received a command not to eat of the tree of the knowledge of good and evil. This prohibition, with the penalty annexed, will come under our notice in a subsequent chapter; and at present we only remark, that while our first parents retained their original integrity, and obeyed the positive command which God had imposed upon them, they were supremely happy. The garden in which they were placed furnished them with every external comfort; they were called to engage in easy and delightful employments; they were exempted from the least degree of languor and of pain; they knew no guilt; they felt no shame; they were strangers to fear; and no angry passions disturbed their souls. But their happiness chiefly consisted in the favour of God, and in the intimate fellowship with him to which they were admitted. What an illustrious creature was man when he came from the hand of his Maker! but how sadly changed now! made man upright; but they have sought out many inven. tions." "God CHAPTER V. OF PROVIDENCE. SECTION I.-God, the great Creator of all things doth uphold,1 direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least,' by his most wise and holy providence, according to his infallible foreknowledge,' and the free and 1 Heb. i. 3. 2 Dan. iv. 34. 35. xvii. 25, 26, 28. Ps. cxxxv. 6. Acts 3 Matt. x. 29-31. 4 Prov. xv. 3. Ps. civ. 24; cxlv. 17. immutable counsel of his own will, to the praise of the glory of his wisdom, power, justice, goodness, and mercy." Eph. i. 11. Ps. xxxiii. 10, 11. Is. lxiii. 14. Eph. iii. 10. Rom. ix. 17. EX POSITION. In opposition to Fatalists and others, who maintain that, in the original constitution of the universe, God gave to the material creation physical, and to the intelligent creation, moral laws, by which they are sustained and governed, independently of his continued influence, this section teaches that there is a providence, by which God, the great Creator of all things, upholds and governs them all; and that this providence extends to all creatures, actions, and things, from the greatest even to the least. 1. That there is a providence may be inferred from the nature and perfections of God; from the dependent nature of the creatures; from the continued order and harmony visible in all parts of the universe; from the remarkable judgments that have been inflicted on wicked men, and the signal deliverances that have been granted to the Church and people of God; and from the prediction of future events, and their exact fulfilment. In the Bible, the providence of God is everywhere asserted. "His kingdom ruleth over all," and he "worketh all things after the counsel of his own will." Ps. ciii. 19; Eph. i. 11. Two things are included in the notion of providence, the preservation and the government of all things. God preserves all things by continuing or upholding them in existence. The Scripture explicitly asserts, that "he upholds all things by the word of his power," and that "by him all things consist." Heb. i. 3; Col. i. 17. He preserves the different species of creatures, and sustains the several creatures in their individual beings; hence he is called "the Preserver of man and beast." Job vii. 20; Ps. xxxvi. 6. God governs all things by directing and disposing them to the end for which he designed them. "Our God is in the heavens, he hath done whatsoever he pleased." Ps. cxv. 3. "He doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?" Dan. iv. 35. The government of God may be considered in a twofold view, natural and moral. This twofold view of his government arises from the two general classes of creatures which are the objects of it. The irrational and inanimate creatures are the subjects of his natural government. The rational part of the creation, or those creatures who are the fit subjects of moral law, as angels and men, are the subjects of his moral government. 2. The providence of God extends to all creatures, actions, and things, from the greatest even to the least. "Some," says Dr. Dick, " maintain only a general providence, which consists in upholding certain general laws, and exclaim against the idea of a particular providence which takes a concern in individuals and their affairs. It is strange that the latter opinion should be adopted by any person who professes to bow to the authority of Scripture, which declares that a sparrow does not fall to the ground without the know. ledge of our heavenly Father, and that the hairs of our head are all numbered, or by any man who has calmly listened to the dictates of reason. If God has certain designs to accomplish with respect to, or by means of, his intelligent creatures, I should wish to know how his intention can be fulfilled without particular attention to their circumstances, their movements, and all the events of their life? . . . How can a whole be taken care of without taking care of its parts; or a species be preserved if the individuals are neglected?" The providence of God extends to the inanimate creation. He who fixed the laws of nature, still continues or suspends their operation according to his pleasure; they are dependent on his continued influence, and subject to his control; and to assert the contrary would be to assign to the laws of nature that independence which belongs to God alone. Ps. cxix. 91, civ. 14; Job xxxviii. 31-38. The providence of God likewise reaches to the whole animal creation. "The beasts of the forest are his, and the cattle upon a thousand hills." They are all his creatures, and the objects of his providence. Ps. civ. 27, 28. Angels, too, are the subjects of God's providence. The good angels are ever ready to obey his will, and are employed by him in ministering, in various ways, to the saints on earth. Heb. i. 14. The evil angels are subject to his control, and can do no mischief without his permission. Job i. 12. The providence of God also extends to all |