How hard it is for natural reason to discover a creation before revealed, or, being revealed, to believe it, the strange opinions of the old philosophers, and the infidelity of modern atheists, is too sad a demonstration. To run the world back to its first original and infancy, and, as it were, to view nature in its cradle, and trace the outgoings of the Ancient of Days in the first instance and specimen of His creative power, is a research too great for any mortal inquiry; and we might continue our scrutiny to the end of the world, before natural reason would be able to find out when it began. Epicurus's discourse concerning the original of the world is so fabulous and ridiculously merry that we may well judge the design of his philosophy to have been pleasure, and not instruction. Aristotle held that it streamed by connatural result and emanation from God, the infinite and eternal Mind, as the light issues from the sun; so that there was no instant of duration assignable of God's eternal existence in which the world did not also coexist. Others held a fortuitous concourse of atoms--but all seem jointly to explode a creation, still beating upon this ground, that the producing something out of nothing is impossible and incomprehensible; incomprehensible, indeed, I grant, but not therefore impossible. There is not the least transaction of sense and motion in the whole man, but philosophers are at a loss to comprehend, I am sure they are to explain it. Wherefore it is not always rational to measure the truth of an assertion by the standard of our apprehension. But, to bring things even to the bare preception of reason, I appeal to any one who shall impartially reflect upon the ideas and conceptions of his own mind, whether he doth not find it as easy and suitable to his natural notions to conceive that an infinite Almighty power might produce a thing out of nothing, and make that to exist _de novo_, which did not exist before, as to conceive the world to have had no beginning, but to have existed from eternity, which, were it so proper for this place and exercise, I could easily demonstrate to be attended with no small train of absurdities. But then, besides that the acknowledging of a creation is safe, and the denial of it dangerous and irreligious, and yet not more, perhaps much less, demonstrable than the affirmative; so, over and above, it gives me this advantage, that, let it seem never so strange, uncouth, and incomprehensible, the nonplus of my reason will yield a fairer opportunity to my faith. The work that I shall undertake from these words shall be to show what this image of God in man is, and wherein it doth consist. Which I shall do these two ways: 1. Negatively, by showing wherein it does not consist. 2. Positively, by showing wherein it does.