are to understand the whole World, together with all Things and Creatures moving and fubfifting therein. But to speak more particularly;

By the Heaven here we are to understand all that spacious and fuperiour Region that encompaffes the Globe of the Earth, which hangs like a Ball in the middle of it, and is as the Point and Centre of the Univerfe. This wide and vaft Circumference includes not only the Firmament, the Sky, and the ftarry Heavens, but likewife the whole Atmosphere, containing the Air, with the Clouds, Vapours, and Meteors in it. Moreover,

By the Heavens here fome understand the Angels, together with the Invifible Regions of their Abode and Refidence: These are in Scripture ftyl'd the Third Heavens; the Inhabitants whereof are fometimes call'd Thrones, Dominions, Principalities and Powers; fometimes the Hoft of Heaven: by which are meant, not only the material fenfible Parts (the bright and beautiful Lamps of Heaven, the Sun, Moon, and Stars expos'd to our view) but thofe more pure and refin'd Beings that are indifcernible to our Senfes, and inhabit the Regions of Blifs and Immortality, incircling the Throne of God, and always beholding his Face. Thefe are the Heavens.

By the Earth here we understand this inferiour World, where Mankind and all other Creatures live, move, and have their being: the material vifible Frame of the Univerfe, together with all the Parts of it, both animate and inanimate. In fhort then, by Heaven and Earth we are to understand the whole World, and all things in it, vifible and invifible; which are here, and in fundry other places of Scripture, faid to be made, and are reckon'd the Works and Operations of a Divine Hand. And this will lead us,

Secondly, To confider how these things are faid to be made. And here, to pafs by the Opinion of Aristotle concerning the Eternity of the World, in which he was fingular, himfelf confeffing that all the Philofophers before and befides himself, unanimoufly affirm'd that the World was made: I fay, to pafs by this, there are two ways by which the World may be fuppos'd to be made; viz. either, 1. Out of fome pre-exifting Matter, which is call'd Generation: or, 2. Out of Nothing, which is call'd Creation. Accordingly, we find two Opinions about the Way and Manner of God's making the World.

The

The one is of those who conceiv'd the Matter of the World to be Eternal, and afcrib'd unto God only the forming and difpofing of things in that good Order we find them ; even as an Artift can frame a fair and handfom piece of Work out of rude and unfhapen Materials,

The other is of those that affirm, that Matter and all things eife were made out of Nothing; thereby reprefenting God, not as a Builder out of pre ar'd Materials, but as truly and properly a Creator of the World.

1. The former of thefe conceiv'd, that every thing produc'd did neceffarily require fome pre-exiftent Matter in order to its Production, and that Nothing could be mado out of Nothing: both which are indeed true of all finite and natural Agents, whofe Power being limited, require fome Matter to work upon in all their Operations, by which means it is impoffible for them to make fomething out of nothing. But if we confider the infinite Power of God, to whom nothing is impoffible but what involves a Contradiction in it, we fhall find this to be easy and feasible to his Omnipotence; for here is not the leaft Contradiction or Inconfiftence. Indeed, for a thing to be and not to be at the fame time, is a Contradiction, and out of the reach of a Divine Power; but for a thing that was once Nothing to become Something, is far from it, and may be well enough done by that Almighty Agent that can do all things.

The truth is, the mistake of thefe Philofophers proceeded from their obferving the ordinary Courfe of Nature, and applying the limited Agency and Imbecillity of Second Caufes to the First: because no created Artificer is able to produce any thing without fome Matter or Subject prepar'd to receive its Influence, therefore they conclude, that an infinite Omnipotent Agent muft require the fame; not confidering the yaft difference and difproportion of the Agents; the one having no Power at all but what the other gives him, and the other having all Power in himself without any defect or limitation. "Tis Impotence and want of Power that requires Matter for our Activity, which must therefore be remoy'd from a perfect and omnipotent Being; and if there can be no difficulty in any Creature that can hinder his Action, fure that which is Nothing can put no bar to it,

Moreover, this Opinion fuppofes Matter to be Eternal and Unmade, which is to make it God; for whatever is unmade, is God; and whatever is made, or does or can exift,

muft

must be made by him: fo that if Matter be or exift, it must have its Being from him, who is the first Cause of all things. Befides, the holy Scriptures tell us, that God made. all things, of which Matter is a great part; and what reafon have we to limit the divine Power, or make an exception to it where he hath made none?

Again, God is faid to be the Proprietor and Poffeffor of all things, because he made them; fo that if Matter be not made by him, he can have no right to difpofe or govern it, which would exempt a great part of the Universe from his Jurifdiction. Yea,

To make Matter eternal, uncreate and independent, is to make it equal with God; for nothing but God can be fo. Laftly, 'Tis confefs'd, that Angels and Spirits, and all immaterial Beings are made: and therefore well may Matter be believ'd to be made by him, which is fo far below them in Nature and Dignity; for he that did the greater, was furely able to do the lefs. So that this Opinion, that Matter was from Eternity, and that God requires fome difpos'd Matter to work upon, is both abfurd and irrational, and highly derogatory to his Almighty Power.

It remains then, that we believe,

2. That God made the World by Creation; that is, out of Nothing for fo our Text exprefly tells us; In the beginning, God created the Heaven and the Earth: And then it follows, The Earth was without Form, and void; that is, he first made the Matter of both out of Nothing, which in the beginning was void of all Form and Order, a confus'd mif-fhapen Mafs; and after put it into Frame and Order, raifing this goodly Structure, and furnishing it with a beautiful Variety of all kinds of Creatures, making Man the Lord of All, and giving him the Command of all the Works of his Hand. This we are taught in fundry other places. of Holy Scripture: By him (fays St. Paul) were all things created which are in Heaven, and in Earth, both those that are visible, and those that are invisible; whether they be Thrones or Dominions, Principalities or Powers, all things were created by him, and for him; Col. 1. 16. All which he made out of Nothing, calling things which were not, as tho they were. And therefore the Apoftle wills us to believe the Creation of the World, whereby Things that are feen, were made of those that did not appear; that is, whereby the vifible World was made out of Nothing.

Part II. And all this without labour or difficulty, For he spake the Word and it was done, he commanded, and they were created; which fhews not only his Almighty Power, but his infinite Wisdom, who hath made all things in Number, Weight and Measure; which made the Pfalmift cry out, How manifold are thy Works, O Lord! in Wisdom haft thou made them all, the Earth is full of thy Riches!

If it be ask'd, why God created the World; the Apostle anfwers, 'twas for his own good Will and Pleasure: for there or decou'd be no Motive in Nothing, nor could we defire ferve any thing before we were. And therefore we find the Church acknowledging, Thou hast created all things, and for thy Pleafure they are and were created. 'Twas purely to communicate himself to his Creatures, and to difplay his tranfcendent Power, Wisdom and Goodness. And this will bring me to the

Last thing propounded; namely, Why the making of the World is peculiarly attributed to God the Father. Now this is done,

Partly to diftinguish him from the Idols and falfe Gods of the Heathens, which were at best but the Creatures of God, or the Workmanship of Mens hands; and therefore St. Paul exhorted the Men of Lyftra to turn from thofe Vanities to the Living God, who made Heaven and Earth; Acts 14.

Partly likewife to diftinguifh him from the other Perfons of the bleffed Trinity, for both the Son and the Holy Ghoft, in an inconceivable manner deriving their Godhead from the Father, derive likewife their Power from him, who alone hath all Power originally in and from himself. Hence we find our Saviour acknowledging, The Son can do nothing of himself, but what he feeth the Father do. And he that is the Father of Chrift, is properly the Creator of the World; and confequently the making of Heaven and Earth is primarily and principally to be afcrib'd to the Father, who is faid to make the World by the Son, and with the Holy Spirit, to fhew us the Priority and Eminence of the Father above the reft. This is the Language of the holy Scripture, and the Senfe of the Catholick Church, about

this great Mystery.

Now becaufe all the Attributes and Works of God are inand y Atructive of fome Duties; therefore from God's being the Maker of Heaven and Earth, we may learn,

1. To give him the intire Honour and Glory of all his Works; faying with the Church in the Revelation, Thou art worthy, O Lord, to receive Honour, Glory and Praife; for thou hast created all things, and for thy Pleasure they are and were created; Rev. 4. 18. We find the Pfalmift, that great Mafter of Thanksgivings, touching upon this ftring almoft in every Pfalm; every where magnifying the Works, and extolling the infinite Wisdom, Power and Goodness that fhine fo brightly in them. Again,

2. God's making the World, and all the Creatures in it, is the Motive and Foundation of all religious Worship, which is due to him by right of Creation, and to none elfe; and therefore the Pfalmift calls upon us to worship and fall down, and kneel before the Lord our Maker. Saints and Angels are all but Creatures like ourselves; and therefore our Saviour's Charge is, Thou Jhalt worship the Lord thy God, and him only halt thou ferve. Moreover,

3. The Senfe of the divine Power and Goodnefs in making and preferving us, fhould fill our Hearts with Love, Joy, Gratitude and Obedience to him who gave us our Being, and ingage us to ferve him with conftant and humble Adorations. Again,

4. God's making the World is a fure Foundation for our Hope and Truft in him, and a juft ground of Confolation in all diftrefs: My help cometh from the Lord (fays the Pfalmift) who made Heaven and Earth; Pfal. 121. 2. Happy is he who hath the God of Jacob for his help, whole Hope is in him that made Heaven and Earth, the Sea and all that dwell therein; certainly he must be a Man of little Faith, that can diftruft fuch an Almighty Power. How much wifer is it to fay with Feremiah; Behold thou, O Lord, haft made Heaven and Earth by thy great Power, and there is nothing too hard for thee; Jer. 32. 17.

Laftly, to conclude, from God's being the Maker of Heaven and Earth, we may learn, in the discharge of our Duty, to rely upon him for all neceffary Provifion here on Earth, and finally to expect the promis'd Reward and Happiness hereafter in Heaven.

And this may fuffice for the first Article of the Creed, contain'd in thofe Words, I believe in God the Father Almighty, Maker of Heaven and Earth.