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fections, in as great a degree as they were capable of containing them. Hence, the creation of the universe may be called the pouring out of the goodness of God.

VII.

What is the image and likeness of God? Man was made a partaker of this goodness, more than any other creature, being created male and female, after the image of God; formed of a body and an immortal soul.

1. The image and likeness of God consist in a similarity to the divine perfections. For example, God is possessed of intelligence, and man is likewise endowed with intelligence. God, according to his nature, only chooseth that which is good, and turneth away from all evil; and man received at his creation an innate propensity to good, and an aversion to evil. God is the supreme Lord of all creatures; and man is placed also at the head of this lower world. In this manner, it is necessary to reason of the other perfections. And because God is immaterial, as we have mentioned above, therefore the image of God cannot be material, as the Anthropomorphites foolishly argue; for this image was, at first, impressed on the soul of man. We can even attain to tolerably distinct ideas of this subject, by the assistance of

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our reason; but the Holy Scriptures speak still more distinctly, when they admonish us to "put on the new man, which after God is created in righteousness and true holiness." Eph. iv. 24; see also Col. iii. 10. And what we have here said in regard to the image of God, belongs to both the sexes, that is, to man and woman, as is evident from Gen. i. 27. The first man was called Adam, and his wife Eve: and from these two, the whole human race has sprung.

The soul is immortal.

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2. On entering into ourselves, we feel that there exists within us, a being, as it were, distinct from our body, possessed of powers to know itself, and also other objects. This being we call soul; and we cannot entertain a doubt of its immortality; because it is not material; for matter cannot be endowed with such reason and will as we feel our souls to be possessed of, put it into what form soever you please. This subject is explained by the Holy Scriptures, which inform us, that the body was taken from the earth, and God breathed into man the soul: "And breathed into his nostrils. the breath of life." Gen. ii. 7. But we ought not to suppose from this, that God breathed like a man, or

that our soul is air or vapour; for by this breathing of God, we are taught, that our soul is a being created after the image of God, and that it stands in a nearer connection with him than all the other creatures. However, let none from this imagine, that our soul is a part of the divine nature: God cannot be divided into parts; for if God possessed parts, then they, like himself, must also be uncreated.

VIII.

Of the Providence of God.

God did not leave the world which he had created; but careth for it, and preserveth to all things their being and powers, and most wisely governeth and directeth all things to the best ends.

1. The providence of God, or God's care over the world, consists in this, that he preserveth to all his creatures their being and powers; for all creatures do exist, and possess powers of action, only in consequence of God's willing it to be so; and because this willing of God still continues (for who will say, that any thing exists or acts in opposition to the will of God?) This will of his is active; consequently all creatures have their existence and powers continued to them by God. This preservation may be called,

a continued creation of things. Otherwise, should this goodwill of God stop for a moment, in the same moment all creation would fall into nonexistence. In support of this, it is written, "In him (God) we live, and move, and have our being." Acts xvii. 28; also Matthew vi. 26, &c.

There is neither Fate nor Chance. 2. God hath established such a union among his creatures, that one is made to serve another; and thus the universe is preserved in one whole. But who could direct all these innumerable movements of things to one end, except the almighty and infinitely wise God? In this he revealeth to us the transcendency of his glory; and thus it is written: "Nevertheless, he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness." Acts xiv. 17, and the whole of Psalm ciii. Hence, nothing takes place in the world from necessity or by fate, and nothing can happen by chance, that is, it cannot take place without the permission of God. Therefore, abundance and want, poverty and riches, success and disappointment, all happen as the paternal and divine counsel of infinite wisdom permits. And when we suppose, that we observe in the world

any sort of disorder, this arises from our inability to penetrate into the whole connection of things, which, if we could once comprehend, we should be astonished at the infinite wisdom of God.

IX.

Proofs of God's particular providence towards man.

But over man, as the noblest of creatures, God exerciseth a particular providential care, exclusive of the general providence above mentioned.

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The particular providence of God towards man, is evident, from two considerations. First, That he pointeth out to him different ways, and granteth him various means to be virtuous. Thus, some he deterreth from evil by threatenings, and others he encourageth to good by the promises of reward; this one he correcteth by poverty, and that one he inciteth to virtue by riches. Also, to the real happiness of good parents, he hath made requisite for their children, a proper education, a good example, and an acquaintance with good books, &c. Here must also be included the great changes that take place in the governments of the world, as when one kingdom is brought into subjection to another. In all these things we behold the clearest proofs of God's providential care of

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