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being the interpreter of the mind, and capable to signify all the affections of the soul. In short, the body was so framed, as to make a visible discovery of the prerogatives of his creation. And when he reflected upon his soul that animated his dust, its excellent endowments wherein it is comparable to the angels, its capacity of enjoying God himself for ever, he had an internal and most clear testimony of the glorious perfections of his Creator. For man, who alone admires the works of God, is the most admirable of all. *

2. The image of God was resplendent in man's conscience, the seat of the practical knowledge, and treasury of moral principles. The directive faculty was sincere and uncorrupt, not infected with any disguising tincture: it was clear from all prejudices, which might render it an incompetent judge of good and evil. It instructed man in all the parts of his relative obligations to God, and the creatures. It was not fettered and confined, fearfully restraining from what is lawful; nor licentious and indulgent in what is forbidden. Briefly, conscience in Adam upright, was a subordinate god, that gave laws, and exacted obedience to that glorious being who is its superior,

3. There was a divine impression on the will. Spiritual reason kept the throne, and the inferior faculties observed an easy and regular subordination to its dictates. The affections were exercised with proportion to the quality of their objects. Reason was their inviolable rule, love the most noble, and master-affection, which gives being and goodness to all the rest, even to hatred itself; (for so much we hate an object, as it hinders our enjoyment of the good we loye:) this precious incense was offered up to the excellent and supreme being, which was the author of his life. Adam fully obeyed the first and great command, of loving the Lord with all his heart, soul and strength. His love to other things was regulated by his love to God. There was a perfect accord between flesh and spirit in him. They both joined in the

. service of God, and were naturally moved to their happiness. As the two eyes consent in their motion, so reason and sense agreed for the same end. In short, the image of God in Adam, was a living, powerful principle, and had the same relation to the soul which the soul hath to the body, to animate and order all its

faculties in their offices and operations, according to the will of his Creator.

The image of God consisted (though in an inferior degree) in the happy state of man.

Herein he resembled that infinitely blessed being. This happiness had relation to the two natures, which enter into man's composition:

1. To the animal and sensitive, and this consisted in two things. 1. In the excellent disposition of his organs. 2. In the enjoyment of convenient objects.

(1.) In the excellent disposition of the organs. His body was formed immediately by God, and so not liable to these defects which proceed from the weakness of second causes.

No blemish, or disease, which are the effects and footsteps of sin, were to be found in him. His health was not a frail inconstant disposition, easily ruined by the jarring elements, but firm and stable. The humours were in a just temperament, to prevent any distemper which might tend to the dissolution of that excellent frame. Briefly, all the senses were quick and lively, able to perform with facility, vigour and delight, their operations.

(2.) There were convenient objects to entertain his sensitive faculties.

He enjoyed nature in his original purity, crowned with the benediction of God, before it was blasted with the curse.

The world was all harmony and beauty, becoming the goodness of the Creator; and not as it is since the fall, disordered and deformed in many parts, the effect of his justice. The earth was liberal to Adam of all its treasures, the heavens of their light, and sweetest influences. He was seated in Eden, a place of so great beauty and delight, that it represented the celestial paradise which is refreshed with rivers of pleasure. And as the ultimate end of the creatures was to raise his mind, and inflame his heart with the love of his great benefactor; so their first and natural use was the satisfaction of the senses, from whence the felicity of the animal life did proceed,

2. His supreme happiness consisted in the exercise of his most noble faculties on their proper objects. This will appear by considering, that as the spiritual faculties have objects which infinitely excel those of the sensitive; so their capacity is more enlarged, their union with objects is more intimate, and their perception is with more quickness and vivacity: and thereby are

the greatest instruments of pleasure to the rational being. Now the highest faculties in man are the understanding and will, and their happiness consists in union with God by knowledge and love.

(1.) In the knowledge of God. As the desire of knowledge is the most natural to the human soul, so the obtaining of it produces the most noble and sweetest pleasure. And proportionably to the degrees of excellency that are in objects, so much of rational perfection and satisfaction accrues to the mind by the knowledge of them. The discovery of the works of God greatly affected man, yet the excellencies scattered among them are but an imperfect and mutable shadow of God's infinite and unchangeable perfections. How much more delightful was it to his pure understanding, tracing the footsteps and impressions of God in natural things, to ascend to him who is the glorious original of all perfections! And though his finite understanding could not comprehend the divine excellencies, yet his knowledge was answerable to the degrees of revelation wherein God was manifested. He saw the admirable beauty of the Creator through the transparent veil of the creatures. And from hence there arose in the soul a pleasure pure, solid and satisfying, a pleasure divine; for God takes infinite contentment in the contemplation of himself.

(2.) The happiness of man consisted in the love of God. It was not the naked speculation of the Deity that made him happy, but such a knowledge as ravished his affections: for happiness results from the fruitions of all the faculties. It is true, that by the mediation of the understanding the other faculties have access to an object; the will and affections cannot be inclined to any thing, but by virtue of an act of the mind which propounds it as worthy of them: it follows therefore that when by the discovery of the transcendent excellencies in God, the soul is excited to love and to delight in him as its supreme good, it is then really and perfectly happy. Now as Adam had a perfect knowledge of God, so the height of his love was answerable to his knowledge, and the completeness of his enjoyment was according to his love. All the divine excellencies were amiable to him. The majesty, purity, justice, and power of God, which are the terror of guilty creatures, secured his happiness whilst he continued in his obedience. His conscience was clear and calm, no unquiet

fears discomposed its tranquillity, it was the seat of innocence and peace. Briefly, his love to God was perfect, (1 John 4. 10.) without any allay of tormenting fear; and delight, its inseparable attendant, was pure, without the least mixture of sorrow.

3. There was in man's dominion and power over the creatures a shining part of God's image. He was appointed God's lieutenant in the world, and adorned with a flower of his crown. God. gave him the solemn investiture of this dignity, when he brought the creatures to receive their names from him, (Psal. 8. 5, 6.) which was a mark of their homage, and a token of his supreme As this dominion was empire to command them by their names. established by the order of God, so it was exercised by the mediation of the body. In his face and words there was something so powerful, as commanded all the hosts of the lower world. And as their subjection was most easy without constraint or resistance, so it was most equal without violence and oppression.

Thus holy and blessed was Adam in his primitive state. And that he might continue so, he was obliged for ever to obey the will of God, who bestowed upon him life and happiness. By the first neglect of his duty he would most justly and inevitably incur the loss of both. This will appear by considering the design of God in the creation.

God did not make the world and man for the mere exercise of his power, and so left them; but as the production of all things was from his goodness, so their resolution and tendency are for his glory. He is as universally the final, as the efficient cause of all creatures. For that which receives its being from another, cannot be an end to itself; for the prevision of the end in the mind of the Creator sets him a work, and is antecedent to the being of the creature. Therefore the wise man tells us, Prov. 16. 4. that "God made all things for himself." And the apostle, Rom. 11. 36. That" of him, and to him, and through him are all things; to whom be glory for ever." The lower rank of creatures objectively glorify God, as there is a visible demonstration of his excellent attributes in them: man is only qualified to know and love the Creator. And as the benefit of all redounds to him, it is his duty to pay the tribute for all. By his mouth the world makes its acknowledgment to God. He is the interpreter of the silent and uninterrupted praises, which the full choirs of heaven and earth renders to him. "O Lord, all thy works praise thee,"

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Psal. 145. 10. (from the most noble to the least worthy) thy saints bless thee.” Thankfulness is the homage due from understanding creatures.

And from hence it follows, that man only was in a state of moral dependance, and capable of a law. For a law being the declaration of the superior's will requiring obedience, and threatening punishment on the failure thereof, there must be a principle of reason and choice in that nature that is governed by it. 1. To discover the authority that enjoins it. 2. To discern the matter of the law. 3. To determine itself out of judgment and election to obedience, as most excellent in itself, and advantageous to the performer,

Now all inferior creatures are moved by the secret force of natural inclinations; they are insensible of moral engagements, and are not wrought on in an illuminative way by the foresight of rewards and punishments : but man who is a reasonable creature,

a reasonable service,” Rom. 12. 1. And it is impossible that man should be exempt from a law, for as the notion of a God, that is, of the first supreme Being, excludes all possibility of obligation to another, “Who hath first given to the Lord, and it shall be recompensed to him again ?” Rom. 11. 35. And of subjection to a law; for supremacy and subjection are incompatible; so the quality of a creature includes the relation of dependance and natural subjection to the will of God. This is most evident from that common principle which governs the intelligent creation: it is a moral maxim to which the reasonable nature necessarily assents, that the dispensing of benefits acquires to the giver a right to command, and lays on the receiver an obligation to obey; and these rights and duties are measured by the nature of the benefits as their just rule. This is visible in that dominion which is amongst men.

If we ascend to the first springs of human laws, we shall find the original right of power to arise either from generation in nature, or preservation in war, or some public good accruing to the society by the prudent care of the governor. Now the being and blessedness of the creature are the greatest and most valuable benefits that can be received ; and in the bestowing of them is laid the most real foundation of power and authority. Upon this account man, who derives his life and felicity from God, is under a natural and strong obligation to comply with his will.