infinite power is incompatible with a finite essence, and by the consideration of the immensity he might ascend to the eternity of God. To be eternal without beginning, and infinite without bounds, infer one another, and necessarily exist in the same subject; for it is impossible that any thing which is formed by another and hath a beginning, should not be limited in its nature by the cause that produced it. Therefore the apostle declares, Rom. i. 20. that "the eternal power" of God is set forth in the creation of the world; joining with the discovery of his power, that of his eternity.

(2.) Admirable wisdom appeared to man in the creation; for by considering the variety and union, the order and efficacy, the beauty and stability of the world, he clearly discerned that wisdom which so regularly disposed all. It is thus that wisdom speaks, Prov. viii. 27-29: "When he prepared the heavens, I was there: when he set a compass upon the face of the depth; when he established the clouds above; when he strengthened the fountains of the deep; when he gave the sea his decree, that the waters should not pass his commandment; when he appointed the foundations of the earth; then I was with him,” contriving all in the best manner for ornament and use. The knowledge of this filled his soul with wonder and delight. The Psalmist breaks forth with astonishment, as one in the midst of innumerable miracles; "O Lord, how manifold are thy works! in wisdom hast thou made them all," Psalm civ. 24. And if he discovered such wonderful and divine wisdom in the works of God, when the vigour of the human understanding was so much impaired by the fall; how much more did Adam, who perfectly understood universal nature, the offices of its parts, the harmony of the whole, and all the just laws of union by which God hath joined together such a multitude of beings so distant and disagreeing, and how the public peace is preserved by their private enmity? This discovery caused him to acknowledge, that "great is the Lord, and of great power; his understanding is infinite."

(3.) Infinite goodness shined forth in the creation. This is the leading attribute that called forth the rest to work. As there was no matter, so no motive to induce God to make the world, but what arose from his goodness; for he is an all sufficient being, perfectly blessed in himself. His majesty is not increased by the adoration of angels, nor his greatness by the obedience of nature; neither was he less happy or

content in that eternal duration before the existence of any creature, than he is since. His original felicity is equally incapable of accession, as of diminution. It is evident therefore, that only free and unexcited goodness moved him to create all things, that he might impart being and happiness to the creature, not enrich his own.

And as by contemplating the other works of God, so especially by reflecting upon himself, Adam had a clear sight of the divine attributes which concurred in his creation. Whether he considered his lowest part, the body, it was formed of the earth, the most artificial and beautiful piece of the visible world. The contrivance of its parts was with that proportion and exactness, as most conduced to comeliness and service. Its stature was erect and raised, becoming the lord of the creatures, and an observer of the heavens. A divine beauty and majesty was shed upon it. And this was no vanishing ray, soon eclipsed by a disease, and extinguished by death, but shined in the countenance without any declination. The tongue was man's peculiar glory, 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 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 love)—this precious incense was offered up to the excellent and supreme Being, who 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.

II. 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 in the excellent disposition of his organs;—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 those 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 its 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. Theearth 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.

3. His supreme happiness consisted in the exercise of his most noble faculties on their proper objects. This will ap pear 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 the 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, without any allay of tormenting fear; and delight, its inseparable attendant, was pure, without the least mixture of

sorrow.

III. 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, which was a mark of their homage, and a token of his supreme empire to command them by their names, Psalm viii. 5, 6. As this dominion was 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