ing out of letters; with many other things, which appear to be within the time the scripture assigns for the creation: plainly shew it could not be earlier, since without these, men could not be long: nor does any genuine history give an account of any thing more early, nor so early as the scriptures do; and therefore we may safely conclude, that the origin of the world as given by that, is true; for if the world had been eternal, or of so early a date as some kingdoms pretend unto, something or other done in those ancient times, would have been, some way or other transmitted to posterity. The time and season of the year when the world was created, some think was the vernal equinox, or spring of the year, when plants and trees. are blooming; and have observed, in favour of this notion, that the redemption of man was wrought out at this time of the year, which is a restoration of the world. Others think the world was created in the autumnal equinox, when the fruits of the earth are ripe, and in their full perfection; which seems more probable and certain it is, that some nations of old, as the Egyptians and others began their year at this time; as did the Israelites, before their coming out of Egypt; and it may be observed, that the feast of ingathering the fruits of the earth, is said to be in the end of the year; and when a new year begun; see Exod. xii. 2. and xxiii. 16. But this is a matter of no great moment.

IV. The author of creation is God, and he only, Isai, xl. 28. and xlii. 5. and xliv. 24. Jer. x. 11. and more divine persons than one were concerned in this work, for we read of cre. ators and makers in the plural number, Eccl. xii. 1. Job xxxv. 10. Psal. cxlix. 2. Isai. liv. 5. and a plural word for God is made use of at the first mention of the creation, Gen. i. 1. And this work of creation was wrought by God without any other cause, principal or instrumental; not principal, for then that would be equal with God; nor instrumental,; since creation is a production of things out of nothing, there was nothing for an instrument to operate upon; and since it was an instantaneous action, done in a moment, there could be no

opportunity of using and employing one: besides, this instrument must be either God or a creature; not God, because it is supposed to be distinct from him, and to be made use of by him; and if a creature, it must be used in the creation of itself, which is an absurdity; for then it must be and not be at the same moment; nor could, nor can creative power be communicated to a creature; this would be to make finite infinite, and so another God, which cannot be ; this would be to make God to act contrary to his nature, to deny himself, which he cannot do ; and to destroy all distinction between the creature and the creator, and to introduce and justify the idolatry. of the heathens, who worshipped the creature besides the cre

ator.

V. The manner and order of the creation: it was done at once by the mighty power of God, by his all commanding will and word, He spake and it was done, he commanded and it stood fest, Psal. xxxiii. 9. Though God took six days for the creation of the world, the work of every day, and every particular work in each day, were done in a moment: on the first day by the word of the Lord the heavens and the earth were at once made, and light was called into being. On the second day the firmament of heaven. On the fourth day he made the sun, moon and stars. On the fifth day, in one moment of it, he bid the waters bring forth fowls, and in another moment of it, created great whales, and fishes; on the sixth day, in one moment of it, he ordered the earth to bring forth living creatures; and in another moment on the same day, he created man after his image; and in another moment on the same day, he created the woman out of the rib of man. Thus God proceeded from things less perfect to those more perfect, and from inanimate creatures to animate ones, and from irrational creatures to rational ones: when he had finished his works he pronounced them all very good. There remains nothing more to be observed but,

VI. The end of the creation of all things: and 1. The ultimate end is the glory of God, Prov. xvi. 4. particularly his infinite and almighty power, Rom. i. 20. Jer. xxxii. 17. Men are call. ed upon by the Psalmist to give thanks to God because he is good; and the principal things instanced in, are the works of creation; see Psal. xxxiii. 5. and cxxxvi. 1, 4, &c. to all which may be added, the rich display that is made of the wisdom of God, Prov. iii. 19, 20. 2. The subordinate end is the good of man, Isai. xlv. 12, 18. particularly the world and all things were made for the sake of God's chosen people; in which, as on a stage and theatre, the great work of their redemption and salvation was to be performed in the most public manner; and they have the best title to the world, even the present world, Christ being theirs, 1 Cor. iii. 22. 23, Psal. xxiv. 1. as well as the new heavens and the new earth are for their sakes, 2 Pet. iii. 13. yea the angels of heaven are created for their use and service; they are all ministering spirits, sent forth to minister for them who are heirs of salvation, Heb. i. 14. wherefore upon the whole it becomes us to glorify God our creator, and to put our trust in him.

OF THE CREATION OF ANGELS.

THOUGH the creation of angels is not expressly mentioned in the account of the creation by Moses, yet it is implied in it; for the heavens include all that are in them: Moses in closing the account of the creation, observes, Thus the heavens and the earth were finished, and all the host of them, Gen. ii. 1. Now of the hosts of heaven, the angels are the principal part, Dan. ix. 35. Luke. ii. 13. and therefore must have been created within the six days; on what particular day is not certain, whether on the first, second, third, or fourth; all have Been pitched upon by one or another; most probably the first, on which day the heavens were created. Though angels have not bodies, and so are not in place circumscriptively yet, as they are creatures, they must have an ubi, a somewhere in which they are definitively; so that they are here, and not

it is most reasonable there. the heavens first, and then The angelic spirits were

there, and much less every where fore to conclude, that God made the angels to dwell in them. made altogether; for all those morning-stars, the sons of God, were present, and shouted at the foundation of the earth; and all the host of heaven were made by the breath of God, Job. xxxviii. 7. Psal. xxxiii. 6. their numbers are many; a multi. tude, Luke ii. 13. twelve legions, Matt. xxvi. 53. in Dan. vii. 10. a thousand thousands; which number is greatly exceeded in the vision John saw, Rev. v. 11. an innumerable company, Heb. xii. 22. Concerning these excellent creatures of God, the following things may be observed.

I. Their names :'as for proper names, though there are ma ny of them in the Apocryphal, and Jewish writings, yet in the sacred scriptures but few, perhaps no more than one, and that is Gabriel, the name of an angel sent with dispatches to Daniel, Zacharias, and to the virgin Mary, Dan. viii. 16. and ix. 21. Luke i. 19. 26. for as for Michael, the Archangel, he seems to be no other than Christ. The names and epithets of angels, are chiefly taken from their nature, Elohim is their principal one, translated gods, Psal. xcvii. 7. Because sènt with messages from God, and because God's vicegerents, for a like reason they have the names of thrones, dominions, principalities and powers, Col. i. 16. If the text in Job. xxxviii. 7. is to be understood of angels, it furnishes us with other names and titles of them; as morning stars, and sons of God. They some. times have the name of men given them; because they have appeared in an human form; such were two of those who ap peared like men to Abraham, and afterwards to Lot; and two others seen by the women at Christ's sepulchre, Gen. xviii. 2. and xix. 1, 5, 8. Luke xxiv. 4. The more common name is that of angels, or Messengers.

II. The nature of angels, which is expressed by the word spirits; so good angels are called spirits, and ministering spirits, Heb. i. 7. 14. and evil angels, unclean spirits, Matt. x. 1. Luke x. 17, 20. It is difficult with us to form any idea of a

spirit; we rather know what it is not, than what it is; A spirit hath not flesh and bones, as ye see me have, says Christ, Luke xxiv. 39. was it corporeal, a legion of spirits could never have a place in one man; nor penetrate and pass through bodies, through doors bolted and barred, as these angelic beings have; they are possessed of great agility, and with great swiftness and speed descend from heaven, on occasion; as Gabriel did, who flew swiftly, as swift as light from the sun, or lightening from the heavens; they are invisible, and among the invisible things created by the Son of God. Once more, being incor. poreal and immaterial, they are immortal; they do not con sist of parts, of matter capable of being disunited or dissolved. God, who only has immortality originally and of himself, has conferred immortality on the angelic spirits; and though he can annihilate them, he will not.

III. The qualities and excellencies of angels may be next considered; and they are more especially three, holiness, wisdom or knowledge, and power.-1. Holiness; they are called holy angels, Mark viii. 38. They are subject to the same laws and rules of morality snd righteousness that men are; for they do his commandments, hearkening to the voice of his word, Psal. ciii. 20.-2. Wisdom and knowledge; it is an high strain of compliment in the woman of Tekoah to David; My Lord is wise, according to the wisdom of an angel of God; to know all things that are in the earth, 2 Sam. xiv. 20. They know much of God, being always in his presence, and behold. ing his face; and much of men, of wicked men, on whom, by divine direction, they inflict the judgments of God; and of good men, the heirs of salvation, to whom they are sent, as ministering spirits: they know much of the mysteries of providence, and of the mysteries of divine grace, Matt. xxiv. 36. -3. Power is another excellency of the angels; they are call. ed mighty angels, and are said to excel in strength; 2 Thess. i. 7. Psal. ciii. 20. they are capable, indeed, under a divine influence, of holding the four winds of heaven; and of restraining hurtful things; they have power, when they have leave,