ON THE ATTRIBUTES

OF GOD,

> &c. &c.

MAN'S ORIGINAL CONFORMITY TO GOD.

GOD, who is the living Fountain of all perfections, spent an entire eternity in the contemplation of his own excellences, before any creature was made. In the moment appointed by his wisdom, he gave the first being to the world. Three distinct orders of natures he formed, the one purely spiritual, the other purely material, and between both one mixed, which unites the extremes in itself. This is man, the abridgment of the universe, allied to the angels in his soul, and to material things in his body, and capable of the happiness of both; by his internal faculties enjoying the felicity of the intellectual, and by his external tasting the pleasures of the sensitive world. Man's greatest excellency was a perfect conformity to the divine pattern. God created man in his own likeness, in the image of God created he him.

The holiness of man was the copy of the divine

purity; his happiness a representation of the divine felicity; and his dominion over the lower world the resemblance of God's sovereignty.

Holiness and righteousness are the comprehensive sum of the moral law, which not only represents the will but the nature of God in his supreme excellency, and in conformity to it the divine likeness eminently appeared. Adam was created with the perfection of grace; the progress of the most excellent saints is incomparably short of his beginning; by this we may in part conjecture at the beauty of holiness in him, of which one faint ray appearing in renewed persons is so amiable.

His knowledge reached through the whole compass of the creation, from the sun, the glorious vessel of light, to the glowworm that shines in the hedge. And this knowledge was not acquired by study, it was not the fruit of anxious inquiry, but as the illumination of the air is in an instant by the light of the morning, so his understanding was enlightened by a pure beam from the Father of lights.

When he first opened his eyes, the stupendous fabric of heaven and earth presented itself to his view, and in it the most express and clear characters of that glorious Power which produced it.

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.

The image of God was resplendent in man's conscience, the seat of practical knowledge, and treasury of moral principles.

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, 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.

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. 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.

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 though his finite understanding could not comprehend the divine excellences, yet his knowledge was answera