perfection; and of his creating and forming, from the chaotic mass, all kinds of animals and vegetables, whose seed is in themselves; we find it so distinctly recorded in the first chapter of Genesis, that all further comment on this head is needless. The second chapter contains a rehearsal of some of the great works recorded in the first and is not, as some suppose, a continuation of the history. This chapter begins by a reference to the first; "Thus the heavens and the earth were finished, and all the host of them." Thus man was made of the dust of the earth, male and female were they created; and the female was made of one of man's ribs, that she might be bone of his bones, and flesh of his flesh. This was the last and most ·wonderful display of creative power. The order of creation appears to be natural and beautiful; one great and magnificent work succeeding another, till the whole was completed, and pronounced by the Creator to be very good.

Another thing which displays the wisdom and goodness, as well as the infinite power of God, in the work of creation, is, that all creatures and things were produced in a state of maturity, and were formed to propagate their own species. Herbs, plants, and trees, and the crops of precious grain; every thing requisite to the support of life; and every species of animals, from the greatest to the least, which had need of daily support and nourishment, were created in a state of maturity. All this is plainly taught us, in the rehearsal of the work of creation, Gen.. ii. 4, 5. "These are the generations of the heavens, and of the earth, when they were created; in the day that the Lord made the earth and the heavens, and every plant of the field, before it was in the earth, and every herb of the field before it grew." The first crop of all vegetables was not produced by growth, but by creation. And it is added; "For the Lord God had not caused it to rain on the earth, and there was not," or had not been, as yet, a man to till the ground." Man and beast were created in full maturity, and so was every thing requisite to their ample support. Had not this been the case, the whole of the animal creation must have perished in the infancy of their existence. What a mixture of divine wisdom and goodness was displayed, in the creation of the whole vegetable and animal world in a state of maturity! Well might the great Creator pronounce the whole very good!

power,

Another thing respecting the great work of creation, and which is calculated to relieve the minds of those who complain of the form of the earth, as being a hideous form, rendering this world an almost inhospitable region, is this; that in its original form, it was doubtless, very different from what it is at present, or from what it has been, since the general deluge. Originally, it was made in the most pleasant and convenient form imaginable. Though we read of high hills and mountains, above which the waters of the flood prevailed; yet high hills and mountains are relative terms, not deciding the magnitude of either, except in a comparative sense. "Fifteen cubits upward did the waters prevail, and the mountains were covered." Mountains of this magnitude, it is readily seen, would be necessary to the most pleasant and productive form of the earth. In this respect, the form of the earth was very good. By the flood, which was an execution of divine wrath upon the world, which was filled with violence, the earth was subjected to an awful revolution. The fountains of the great deep, meaning the subterraneous waters, were broken up. The earth was broken to pieces in a thousand hideous shapes and forms; the effects of which are visible to this day. Then was realized the threatening to fallen man; "Cursed is the ground for thy sake." The earth which, till this time, supported man and beast on vegetable food, could do it no longer. It was from this time, with difficulty, that man could support himself on both vegetable and animal food. On the whole, it is evident, that the earth, in its original, antediluvian state, was most happily formed for the residence and support of man and beast. It was, probably, as fertile as can be conceived. The support of life, in the original state of the earth; instead of a toil, would have been a rich source of pleasure. Had it not been for the fall of man, and the curse denounced upon him and his posterity, and even upon the ground itself, on account of his apostasy, the whole world would have been a paradise. But, alas! from this time, thorns and briars sprang up in the most fertile fields; and with great difficulty and labour, with the sweat of his face, did man procure a scanty living. Thus it appears to be from no defect of creation, that we live in a rough, and hideous world.

REMARKS.

1. From the view which we have taken of the work of creation, we discover, more and more, the evidence of the goodness of God. We may indeed make this conclusion, from a general argument on the subject. If we consider, that goodness consists in doing good; and that no good could be done by the Deity, but by first creating proper objects of good and happiness; we shall readily conclude, that infinite goodness is expressed, in the work of creation. Especially when we consider, that, in this glorious work, God has adapted every thing to the goodand happiness of his intelligent creatures. Had they all improved the goodness of God as they ought, this world would have been a happy state of existence. made but a little lower than the angels, crowned with honour and glory; and had given to him the dominion over all the creatures in this lower world. Of all the good and happiness, which were adapted to this world, even in its original state, there was no deficiency. And that which was of infinitely more consequence, was, that he had a fair and hopeful prospect of increasing glory and felicity in heaven for ever. How great was the goodness of God, manifested in the work of creation!" O Lord, how manifold are thy works, in wisdom hast thou made them all; the earth is full of thy riches."

Man was

The

2. From what has been said on the doctrine of creation, we infer, that this great and magnificent work was designed to answer some adequate ends and purposes. earth was made to be inhabited. The sun, moon and stars were not made in vain. Whether any of them were made to be inhabited, is not for us to decide. On this subject the scriptures are not conclusive. They seem to intimate, however, that these splendid luminaries were made for the accommodation of mankind. "The sun to

rule the day, and the moon and stars to rule the night." Had these vast bodies been inhabited by rational beings, subjects of creation and providential government, in common with angels and men; why should the scriptures be so silent respecting them? But whether the planets are inhabited or not, we may be assured, that the whole work of creation is designed to answer the most important purposes.

"God hath made all things for himself;" and for

the richest display of his own glory. In himself, he is infinitely glorious; and it implies in him no contracted and criminal selfishness, to have a supreme regard to his own glory in the creation of the world.

But the peculiar method which God takes to display his glory, by the work of creation, is through the medium of his redeemed church. It is said, that "God created all things by Jesus Christ to the intent, that now unto the principalities and powers in heavenly places, might be known, by the church, the manifold wisdom of God, according to the eternal purpose, which he purposed in Christ Jesus our Lord." The great work of redemption, it seems, was uppermost in the mind of God, as a medium for the display of his glory, by the work of creation. Redemption was not, as some suppose, a remedy for unexpected evils. No, it was a part of the eternal plan and design of creation. In plain terms, it was " according to the eternal purpose of God." It was a grand end, a leading object of the work of creation, to lay a foundation for the more glorious works of redemption and grace. So that man, who was made lower than the angels in creation; and who should degrade himself, by his apostasy to the rank of devils; might be put into a situation, through faith in Jesus Christ, to rise superior to the elect angels, in eternal glory. And in this sinful and imperfect state, the holy angels are said to be ministering spirits, sent forth to minister unto those who are heirs of salvation. The plan of creation, as preparatory in the eternal counsel of God, to the work of redemption, is wonderful! These are the things which the angels desire to look into: and these are the things, which are, to us, most highly interesting. As we are in a situation to rise in glory above the holy angels; so we are liable, by our impenitence and unbelief, to sink in wretchedness below the fallen angels. God will glorify himself, if it be in our final condemnation. The great concern of all should be, to concur in the great object of creation, and devote themselves supremely to the honour and glory of God,

ESSAY VI.

God's works of Providence.

HAVING, in the preceding Essay, attempted a discussion of the great subject of creation; it is proposed in this, to consider the works of Divine Providence.

To every candid and reflecting mind, it is obvious, that the work of creation, great as it was, must have been a useless exertion of infinite power and wisdom, had there not been established, in the divine purpose, a wise and holy providential government. The great work of creation, which was last considered, was introductory and preparatory to the operations of divine providence. According to the correct definition in the shorter catechism, "God's works of providence are his most holy, wise, and powerful, preserving and governing all his creatures, and all their actions." All the creatures of God were made for the most important purposes--purposes which could never be accomplished, were there no providential government.

In God's works of providence, more is implied, than a mere notice, inspection and oversight of the created system. He exerts the same infinite power and wisdom, in preserving all things and directing them to their proper ends, which he exerted, when he called the universe into existence. A man is said to be provident, when he looks well to his affairs, and directs all his matters with wisdom and discretion. In these respects, God is an infinitely provident being. For he not only inspects, constantly, all creatures and things in the universe; but he also gives to all their direction, overruling them for his own glory, and for the greatest possible general good. In God's works of providence, infinite power and agency are employed. So that the operations of divine providence, in preserving, directing and controlling all things, are equal, in point of power and wisdom, to a continued creation. Should he withhold for a moment, his omnipotent aid and support, the whole created system would become extinct. As respects the animal creation, " In him they live, and move, and have their being." As respects the life and immortality of mankind, it is said, " His visitation preserv