Lord. And in this sense is that true which Solomon faith, Ecclef. iii. 11. God hath fet the world in mens heart; not as we fet it, by covetousness, and inordinate defire; but to fhew that man's foul doth in value and worth tranfcend the whole creation below him. God hath contracted the dispersed excellencies of the creation in man's heart; refpect of vivacity and poffibility to act, doth tranfcend the whole creation below him.

man in

3. This prefent ftate represents a man in a condition of beggary, dependence, and neceffity, Job. i. 21. Naked came I into the world, and naked shall I go out. ■ Tim. vi. 7. We brought nothing into this world, and it is certain we can carry nothing out. We are beholden to every creature, either for food, or for raiment, or for defence, or for fome other accommodation Man hath nothing, but the use of his reafon, whereby he doth outwit the creatures below him, and fpoil them of their several excellencies, and by that which is their defence, defend himself against them. Man comes into the world most shiftless and helplefs, the most unprovided for of any creature ; he hath no way to help himself, but by crying, and yet that (without any declaration, of why, and what it ails) is fufficient. Indeed, there is no fecurity to human nature, in refpect of our coming into the world, but only this, that man is born in the hands of reafon, and loving affection. Thus man appears to be in a condition of beggary, dependence and neceffi ty; whereas if we confider man duly, we shall find him to be the glory of God's creation in this lower world; the mafter-piece of God's workmanship;

that

man.

that there is more of value and worth in him than in all the creation befides. The fun itself, that enlightens the world, and scatters away all stench, putrefaction, and corruption; is yet but darkness, and a cloud in compare with the motion of mind and understanding, inquiring into and difcovering the reafon of things. For the mind of man takes cognizance of God, receives from him, and returns to him; and carries a continual fenfe of God within itself, whereas the fun can do none of thefe things, nor no creature in this visible world, befides Therefore it was wifely done of Plutarch, that he would not make so much the use of reason to be the formal character of man, to distinguish him from other creatures, as the use and exercise of religion. For as to the use of reason, they either have a participation or an imitation of us : but they make no returns unto God, nor have any principle of confcience within them, from a fenfe of the difference of things. Upon this account, our Saviour faith, what can be given in exchange for a man's foul? Matt. xvi. 26. and the pfalmift faith, the redemption of a foul is precious,and ceaseth for ever. Pfal. xlix. 8. And that is the third particular, this state represents a man in a condition of beggary, and dependency, being beholden to all other creatures, for relief of his neceffities, for matters of convenience or defence ; whereas in reality, man is the glory of God's creation, and hath that in him, which is of more value and worth, than the whole world befides.

4. This state represents a man as worn out with fellicitude and care for himfelf, as being tormented

with fear and more to feek, than any other creature. He goes about the world as a wanderer and a vaga.. bond, always feeking, and complaining, as the pfalmist speaks of the redeemed of the Lord, Pf. cvii. 4, 5. even they wandred in the wilderness in a folitary way, they found no city to dwell in; hungry and thirfy, their foul fainted in them. This is a true representation of man's restlessness, and uneafy condition in this world. And the preacher goes beyond all this, in representing the fickly and distempered condition of man in this world, Eccl. iv. 8. There is one alone, and there is not a fecond; yea, he hath neither child nor brother : yet is there no end of all his labour, neither is his eye fatisfied with riches, neither faith he, for whom do I labour, and bereave my foul of good? It doth not fo much as once come into his mind to fay, why do I wear out myself, and deprive myself of the comforts of life? this is alfo vanity, yea it is a fore travel. This ftate represents a man more follicitous, and more inquifitive than any other creature, for they take little care, but depend upon common providence; they enjoy themselves more freely in fummer, and are not ftraitned in the winter. But yet in reality, man is God's peculiar care and charge for Job. xxxv. II. it is faid, he teacheth us more than the beasts of the earth and makes us wifer than the fowls of heaven; which argues that man is under God's discipline. And the pfalmift declares that there was more of curiofity in the creation of man than of other creatures. Pf. cxxxix. 14, 15. I will praise thee, for I am fearfully and wonderfully made, marvelous are thy works, and that my foul knoweth

right well. My fubftance was not hid from thee when I was made in fecret, and curiously wrought in the lowest parts of the earth; which intimates the care of God in man's creation. And fo it is represented in Genefis; for when other things were created, it is only faid, let them be: they were, accordingly: as let there be light, and there was light, Gen. i. 3. But when he came to make man, he faid, let us make man in our image, after our likeness. Gen. i. 26. And for his provifion, God intended, that the rich furniture of the fea, earth and air, fhould be for his ufe, hav. ing put in fubjection to him, all sheep and oxen, yea and the beasts of the field, the fowls of the air, and the fifh of the fea, Pfal. viii. 7, 8. The providence of God is no where wanting, but most intensely visible in human affairs. And this our Saviour made an argument, why men should not doubt, but that God would provide for them because he fed the ravens, and took care of the fmalleft birds, and cloathed the lillies of the field (Luke xii. 24.) and therefore he would much less be wanting to those that were made after his own image.And for this reafon, God faith he will require the life of man, at the hand of every beast will I require it, and at the hand of man, at the hand of every man's brother will I require the life of man whofe sheddeth mans blood, by man shall his blood be fhed: for in the image of God made he man. Gen. ix. 5, 6. And Satan acknowledgeth this, in the argument he useth to God Job. i. Doth Job fear God for nought? ver. 10. Thou haft fet an hedge about him, and about his houfe, and about all that he hath. This is the fourth particular,

that

that the appearance of this world doth misreprefent the state of man. For man feems to be most expofed, and without defence; whereas, in reality he is the peculiar care and charge of divine providence, and God, that is no where wanting to any of the works of his hands, doth more especially concern himself in his care and government of man, and doth feverely challenge any one that shall offer him any harm.

DISCOURSE XIX.

The true Valuation of MAN.

LUKE XVI. 25.

But Abraham faid, fon, remember that thou in thy lifetime receivedft thy good things, and likewife Laza. rus evil things: but now he is comforted, and thou art tormented.

5. T

His ftate represents man to be in danger from him that is next him, and of his

own kind; for fo is the world through fin become degenerate, that one man, as it were, is become a wolf to another: and it is de facto true, that he who is born after the flesh, doth perfecute him that is born after the fpirit. The wars of feveral countries have given too much testimony to this matter, who have been the so highly applauded men in sto