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A. M. 1. A. C. 4004; OR, ACCORDING TO HALES, 5411. GEN. CH. 2. FROM VER. 8.

of which lies Arabia Deserta; but the sterility of the | us,) the ancients were of opinion, that it was no where country will not admit of the situation of the garden of to be found but in the mountains of Arabia. It seems Eden in that place; and therefore we must go on east-reasonable therefore to conclude, (according to all the ward (as our author directs us) until we come to some characters which Moses has given us of it,) that that place, through which Euphrates and Tigris are known tract of Arabia which lies upon the Persian gulf, was, to shape their course. Now Euphrates and Tigris, in his days called 'the land of Havilah,' and that the though they both rise out of the mountains of Armenia, channel which, after Euphrates and Tigris part, runs take almost quite contrary courses. Euphrates runs to westward into the said gulf, was originally called Pison; the west, and passing through Mesopotamia, waters the and this the rather, because some remains of its ancountry where Babylon once stood; whereas Tigris cient name continued a long while after this account of takes towards the east, and passing along Assyria, wa- it. ters the country where the once famed city of Nineveh stood. After a long progress, they meet a little below Babylon, and running a considerable way together in one large stream, with Babylonia and Chaldea on the west, and the country of Susiana on the east side, they separate again not far from Bassora, and so fall, in two channels, into the Persian gulf, enclosing the island Teredon, now called Balsara.

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'The second river is Gihon, that which compasseth, or runneth along, the whole land of Cush.' Where we may observe, that Moses has not affixed so many marks on the Gihon, as he does on the Pison, and that probably for this reason; because, having once found out the Pison, we might easily discover the situation of the Gihon. For Pison being known to be the first river, in respect to the place where Moses was then writing,

should be the river next to it; and, consequently, that other stream, which, after the Euphrates and Tigris are parted, holds its course eastward, and empties itself in the Persian gulf. For all travellers agree, that the country lying upon the eastern stream, which other nations call Susiana, is by the inhabitants to this day, called Chuzestan, which carries in it plain footsteps of the original word Cush, or (as some write it) Chus.

Though therefore no remains of this river Gihon are to be met with in the country itself; yet, since it lies exactly the second in order, according to the method that Moses has taken in mentioning the four rivers; and, since the province it runs along and washes was formerly called the land of Cush,' and has at this time a

Now, taking this along with us, we may observe far-it is but natural to suppose, that Gihon (as the second) ther, that there are two places in Scripture which make mention of the land of Havilah. In the one we are told, that the Israelites dwelt from Havilah unto Shur, that is before Egypt;' and in the other, that * Saul smote the Amalekites from Havilah until thou goest to Shur, that is before Egypt;' where, by the expression, from Havilah unto Shur,' is probably meant the whole extent of that part of Arabia which lies between Egypt to the west, and a certain stream or river which empties itself into the Persian gulf, on the east. That Havilah is the same with this part of Arabia, is farther evinced from its abounding with very good gold. For all authors, both sacred and profane, highly commend the gold of Arabia; tell us, that it is there dug in great plenty; is of so lively a colour, as to come near to the brightness of fire; and of so fine a kind, so pure and unmixed, as to need no refinement. Bdellium (which by some interpreters is taken for pearl, and by others for an aromatic gum) is, in both these senses, apd It is a great while since both this river and the river Gihon plicable to this country: for the abdellium, or gum of have lost their names. The Greek and Roman writers call them Arabia, was always held in great esteem; nor is there still, after their parting, by the names they had before they met, any place in the world which produces finer pearls, or Euphrates and Tigris; but there was some remainder of the name of Pison preserved in the river Pisotigris, which is Pison in greater quantities, than the sea about Baharen, an mixed with Tigris (as Mr Carver observes.) By Xenophon island situated in the Persian gulf; and as for the onyx-it is called simply Physeus, in which the name of Phison is stone in particular, (if we will believe what Pliny tells

Gen. xxv. 18.

1 Sam. xv. 7. Galen comparing the gum of Arabia with that of Syria, gives me advantage to the former, which he denies to the other; Os Simp. Medic. b. 6. And Pliny prefers the bdellium of Araha before that of any other nation, except that of Bactriana. -Pliny, b. 12. c. 9.

Nearchus, one of Alexander's captains, who conducted his fleet from the Indies, as far as the Persian gulf, speaks of an island there abounding in pearls of great value.-Strabo, B. 16. And Pliny, having commended the pearls of the Indian seas, adds, that such as are fished towards Arabia, in the Persian gulf, deserve the greatest praise.-B. 6. c. 28.

c Strabo tells us, that the riches of Arabia, which consisted in precious stones and excellent perfumes, (the trade of which brought them a great deal of gold and silver, besides the gold of the country itself,) made Augustus send Ælius Gallus thither, either to make these nations his friends, and so draw to himself their riches, or else to subdue them; b. 16. Diodorus Siculus describes at large the advantages of Arabia, and especially its precious stones, which are very valuable, both for their variety and brightness of colour; b. 2. And (to name no more) Pliny

3 Wells's Historical Geography, vol. 1. who is very curious in remarking the countries of precious stones, assures us, that those of the greatest value came out of Arabia. -B. last.

plainly enough retained, and went under that name until the time of Alexander the Great. For Q. Curtius commonly calls Tigris itself by the name of Phisis, and says it was so called by the inhabitants thereabout, which, in all probability, was the name of this other river Phison, but, in process of time, lost by the many alterations which were made in its course, as Pliny tells us.-Patrick's Commentary.

e The Seventy translation renders the Hebrew word Cush, by the name of Ethiopia, and in this mistake is all along followed by our English version, (whereas by the land of Cush is always meant some part of Arabia,) which has led Josephus, and several others, into a notion, that the river Gihon was the Nile in Egypt; and supposing withal, that the country of Havilah was some part of the East Indies, they have run into another error, and taken Pison for the Ganges, whereby they make the garden of Eden contain the greatest part of Asia, and some part of Africa likewise, which is a supposition quite incredible.-Patrick, ib.; Bedford's Scripture Chronology; and Shuckford's Connection.

f Benjamin of Navarre tells us, that the province of Elam, whereof Susa is the metropolis, and which extends itself as far as the Persian gulf, at the east of the mouth of the river Euphrates, or Tigris, (as you please to term it,) is called by that name-Wells, ib.

A. M. 1. A. C. 4004; OR, ACCORDING TO HALES, 5411. GEN. CH. 2. FROM VER. 8.

name not a little analogous to it; there is no doubt to be made, but that the said easterly channel, coming from the united stream of the Euphrates and Tigris, is the very Gihon described by Moses.

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It seems reasonable then to suppose, that this country of Eden lay on each side of this great channel, partly in Chaldea, and partly in Susiana: and, what may confirm us in this opinion, is, the extraordinary goodness and fertility of the soil. For, as it is incongruous to suppose, that God would make choice of a barren land wherein to plant the garden of paradise; so all ancient historians and geographers inform us, that not only Mesopotamia, Chaldea, a good part of Syria, and other neighbouring countries, were the most pleasant and fruitful places in the world; but modern travellers like

which the Grand Seignior has, there is not a finer country, (though, for want of hands, it lies in some places uncultivated) than that which lies between Bagdad and Bassora, the very tract of ground, which, according to our computation, was formerly called the land of Eden.

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The third river is Hiddekel, that which goeth towards the east of, or, (as it is better translated) that which gooth along the side of Assyria.' It is allowed by all interpreters, as well as the Seventy, that this river is the same with Tigris, or which, as Pliny says, was called Diglito, in those parts where its course was slow, but where it began to be rapid, it took the other name. And, though it may be difficult to show any just ana-wise particularly assure us, that in all the dominions logy between the name of Hiddekel and Tigris; yet, if we either observe Moses's method of reckoning up the four rivers, or consider the true geography of the country, we shall easily perceive, that the river Hiddekel could properly be no other. For as, in respect to the place where Moses wrote, Pison lay nearest to him, and In what precise part of the land of Eden the garden so, in a natural order, was named first, and the Gihon, of paradise was planted, the sacred historian seems to lying near to that, was accordingly reckoned second; intimate, by informing us, that it lay eastward in so, having passed over that stream, and turning to the Eden:' for he does not mean, that it lay eastward from left, in order to come back again to Arabia Petræa, the place where he was then writing, (that every body (where Moses was,) we meet, in our passage, with Tigris might easily know,) but his design was to point out, as in the third place; and so, proceeding westward through near as possible, the very spot of ground where it was the lower part of Mesopotamia, come to Pherath, or anciently seated. If then the garden of paradise lay in Euphrates, at last. For Tigris, we must remember, the easterly part of the country of Eden, and the river parts Assyria from Mesopotamia, and meeting with which watered it' ran through that province (as the Euphrates a little below Babylon, runs along with it in Scripture tells us it did) before it entered into the garone common channel, until they separate again, and den, then must it necessarily follow, that paradise was make the two streams of Pison and Gihon, which, as we situated on the east side of one of the turnings of that said before, empty themselves into the Persian gulf. river, which the conjunction of the Tigris and Euphrates The fourth river was a Euphrates; but this lay so makes, (now called the river of the Arabs,) and very near the country of Judea, and was so well known to probably at the lowest great turning, which Ptolemy the inhabitants thereof, that there was no occasion for takes notice of, and not far from the place where Aracca Moses particularly to describe it. From the course of (in Scripture called Erec) at present is known to stand. these four rivers, however, which he manifestly makes Thus we have followed the path which the learned the bounds and limits of it, we may perceive, that the and judicious Huetius, bishop of Auranches, has pointed land of Eden must necessarily lie upon the great chan-out to us, and have happily found a place wherein to fix nel which the Tigris and Euphrates make, while they run together, and where they part again, must there terminate for so the sacred text informs us, namely, that 'a river went out of Eden to water the garden, and from thence it was parted, and became into four heads;' which words manifestly imply, that in Eden the river was but one, that is, one single channel; but from thence,' that is, when it was gone out of Eden, it was parted, and became four streams or openings, (for so the Hebrew word may be translated,) two upwards, and two below. For, supposing this channel to be our common centre, we may, if we look one way, that is, up towards Babylon, see the Tigris and Euphrates coming into it; and, if we look another way, that is, down towards the Persian gulf, see the Pison and the Gihon running out of it.

Wells's Geography.

a Euphrates is of the same signification with the Hebrew Pherath, and is probably so called, by reason of the pleasantness, at least the great fruitfulness, of the adjacent country. It must not be dissembled however, that it is one of those corrupt names which our translations have borrowed from the Septuagint version, and which probably the Greeks, as Reland on the Site of Paradise judiciously observed, took from the Persians, who often set the word ab or au, which signifies water, before the names of rivers, of which word, and Frat, (as it is still called by the neighbouring people,) the name Euphrates is apparently compounded.-Universal History, b. 1. c. 1.

this garden of pleasure. And, though it must be owned, that there is no draught of the country which makes the rivers exactly answer the description that Moses has given us of them; yet, it is reasonable to suppose, that he wrote according to the then known geography of the country; that if the site, or number of rivers about Babylon, have been greatly altered since, this, in all pro

"Gen. ii. 8. 3

• Gen. ii. 10. Shuckford's Connection.

b Upon this occasion, it may not be improper to set down a brief exposition of his opinion in his own words, "I assert then that the terrestrial Paradise was situated on the channel formed by the united waters of the Tigris and Euphrates, between the place of their junction and that of their separation before falling into the Persian gulf; and as several large windings are made by this channel, I affirm with greater precision, that Paradise was placed on one of these windings and apparently on the southern side of the largest (which hath been marked by Agathodæmon in the geographical tables of Ptolemy) when the river, after a long deflection to the west, again takes an eastward course about 32° 39′ N. Lat. and 80° 10′ E. Lon. very near where Aracca or the Erec of Scripture was placed. He adds still farther that the four heads of this river are the Tigris and Euphrates before their junction, and the two channels, through which it flows into the sea-of which channels, the western is Pison; and the country of Havilah which it traverses is partly in Arabia Felix, and partly in Arabia Deserta: the eastern one which I have mentioned is the Gihon, and the country called Chus is Susiana.”—See Treatise on the Site of Paradise, p. 16.

A. M. 1. A. C. 4004; OR, ACCORDING TO HALES, 5411. GEN. CH. 2. FROM VER. 8.

bability, has been occasioned by the cuts and canals, which the monarchs of that great empire were remarkable for making; and that all modern observators find greater variations in the situation of places, and make greater corrections in all their charts and maps, than need to be made in the description of Moses, to bring it to an agreement even with our latest accounts of the present country, and rivers near Chaldea. But I espouse this opinion, without any formal opposition to the sentiments of other learned men, who doubtless, in this case, are left to their own choice; since the situation of paradise, (as the learned Bishop concludes,) whether it be in one part of the world, or in another, can never be esteemed as an article of our Christian faith.

CHAP. III. Of the Image of God in Man.

WHOEVER looks into the history of the creation, as it is recorded by Moses, will soon perceive, that there was something so peculiar in the formation of man, as to deserve a divine consultation, and that this peculiarity chiefly consists in that a divine image and similitude wherein it pleased God to make him. This pre-eminence the holy penman has taken care, 'in two several places, to remind us of, in order to imprint upon us a deeper sense of the dignity of human nature; and therefore it may be no improper subject for our meditation in this place, to consider a little, wherein this divine image or likeness did consist; how far it is now impaired in us; and in what measure it may be recovered again. What the image of God impressed upon man in the state of his integrity was, it is as difficult a matter for us, who date our ignorance from our first being, and were all along bred up with the same infirmities about us wherein we were born, to form any adequate perception of, as it is for a peasant bred up in the obscurities of a cottage, to fancy in his mind the unseen splendours of a court; and therefore we have the less reason to wonder, that we find such a variety of opinions concerning it.

* Philo is of opinion, that this image of God, was only the idea of human nature in the divine understanding, by looking on which he formed man, just as an architect about to build an house, first delineates the scheme in his mind, and then proceeds to erect the fabric. But this opinion, how true soever, does not come up to the point in hand; because it makes no distinction between man and other creatures, (for they were likewise made according to the ideal image in the divine intellect} though it may be manifestly the intent of the Scripture account to give him a particular preference,

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Origen, among ancient Christian authors, will have it to be the Son of God, who is called the express image of the Father:' but there is no such restriction in the words of Moses. They are delivered 'in the plural number; and therefore cannot, without violence, be applied to one single person in the Godhead; and, among the moderns, some have placed it in holiness alone; whilst others have thought it more properly seated in dominion. But these are only single lines, and far from coming to the whole portraiture.

The divine similitude, in short, is a complex thing, and made up of many ingredients; and therefore (to give our thoughts a track in so spacious a field) we may distinguish it into natural and supernatural; and accordingly, shall, 1. consider the supernatural gifts and ornaments; and then, 2. those natural perfections and accomplishments wherein this image of God, impressed on our first parents, may be said to consist.

An eloquent father of the church has set this whole matter before us in a very apt similitude, comparing this animal and living effigies of the King of kings, with the image of an emperor, so expressed by the hand of an artificer, either in sculpture or painting, as to represent the very dress and ensigns of royal majesty, such as the purple robe, the sceptre, and the diadem, &c. But as the emperor's image does represent, not only his countenance and the figure of his body, but even his dress likewise, his ornaments and royal ensigns; so man does then properly represent in himself the image and similitude of God, when to the accomplishments of nature (which cannot totally be extin

*Some of the Jewish doctors were fond enough to im-guished) the ornaments of grace and virtue are likewise agine, that Adam at first had his head surrounded with a visible radiant glory which accompanied him wherever he went, and struck awe and reverence into the other parts of the animal creation; and that his person was so completely perfect and handsome, that even God, before he formed him, assumed a human body of the Lust perfect beauty, and so, in a literal sense, made ha after his own image and resemblance. But there Leeds no pains to refute this groundless fancy.

added; when "man's nature (as he expresses it) is not clothed in purple nor vaunts its dignity by a sceptre or diadem, (for the archetype consists not in such things as these,) but instead of purple, is clothed with virtue, which of all others, is the most royal vestment; instead of a sceptre, is supported by a blessed immortality; and, instead of a diadem, is adorned with a crown of righteousness."

'Gen, i. 26, 27.

That our first parents, besides the seeds of natural virtue and religion sown in their minds, and besides the "South's Sermons, vol. 1. natural innocence and rectitude wherein they were 'Calmet's Dictionary on the word Adam. created, were endued with certain gifts and powers The words in the text are, in our image, after our likeness, supernatural, infused into them by the Spirit of God, is which seem to be much of the same import; only a learned Jewish interpreter has observed, that the last words, after our like manifest, not only from the authority of Christian we, give us to understand, that man was not created properly writers, but from the testimony of Philo the Jew likeand perfectly in the image of God, but only in a kind of resem-wise, who is very full of sublime notions concerning the blance of him; for he does not say, in our likeness, as he does, to our image; but, after our likeness; where the caph of similitude as they call it) abates something of the sense of what follows, and makes it signify only an approach to the divine likeness, in understanding, freedom of choice, spirituality, immortality, &c.-Patrick's Commentary.

On the World's Formation.

See Edwards' Survey of Religion, vol. 1. "Heb. i. 3.

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Gen. i. 36. Let us make man.
Gregory Nyssen. on Man's Formation, c. 4.
See Bull's State of Man before the Fall.

A. M. 1. A. C. 4004; OR, ACCORDING TO HALES, 5411. GEN. CH. 2. FROM VER. 8.

divine image, and, in one place more especially, expresses | wife brought unto him, but he told exactly her original, himself to this purpose. "The Creator made our soul," and gave her a name accordingly, though he lay in the says he, "while enclosed in a body able of itself to see profoundest sleep and insensibility all the while that God and know its Maker; but, considering how vastly advan- was performing the wonderful operation of taking her tageous such knowledge would be to man, (for this is out of his side; this can be imputed to nothing, but the utmost bound of its felicity,) he inspired into him either an immediate inspiration or some prophetic vision from above something of his own divinity, which, being (as we said before) that was sent unto him while he slept. invisible, impressed upon the invisible soul its own: * From the conformity of parts which he beheld in that character; that so even this earthly region might not be goodly creature, and her near similitude to himself, he without some creature made after the image of God:" might have conjectured indeed, that God had now proand this a he asserts to be the recondite sense of Moses's vided him with a meet help, which before he wanted; but words in the history of man's creation. it is scarce imaginable, how he could so punctually describe her rise and manner of formation, and so surely prophesy, that the general event to his posterity would be, for the sake of her sex 'to leave father and mother, and cleave to their wives,' otherwise than by divine illumination; "which enabled him" (as one excellently expresses it) to view essences in themselves, and read forms without the comment of their respective properties; which enabled him to see consequences yet dormant in their principles, and effects yet unborn, and in the womb of their causes; which enabled, in short, to pierce almost into future contingencies, and improved his conjectures and sentiments even to a prophecy, and the certainties of a prediction."

And indeed we need go no farther than this history of Moses, to prove the very point we are now upon. For, whereas it acquaints us, that the first man, in his state of integrity, was able to sustain the approaches of the divine presence, and converse with his Maker in the same language, it is reasonable to suppose, that it was a particular vouchsafement to him, to confirm his mind, and enlighten his understanding in this manner; because no creature is fit to converse with God without divine illumination, nor is any creature able to bear his majestic appearance, that is not fortified and prepared for it by a divine power.

Whereas it tells us, that God brought every living creature unto Adam, to see what he would call them, and whatever, he called them, that was the name thereof;' it can hardly be supposed (considering the circumstances of the thing) but that this was the effect of something more than human sagacity. That, in an infinite variety of creatures, never before seen by Adam, he should be able on a sudden, without labour or premeditation, to give names to each of them, so adapt and fitted to their respective natures, as that God himself should approve the nomenclature, is a thing so astonishing, that we may venture to say, no single man, among all the philosophers since the fall, no Plato, no Aristotle, among the ancients, no Des Cartes, no Gassendus, no Newton, among the moderns; nay, no academy or royal society whatever durst have once attempted it.

These seem to be some of the supernatural gifts, and what we may call the chief lines, wherein the image of God was so conspicuous upon Adam's soul; and there was this supernatural in his body likewise, that whereas it was made of the dust of the earth,' and its composition consequently corruptible, either by a power continually proceeding from God, whereofthe tree of life' was the divine sign and sacrament, or by the inherent virtue of the tree itself, perpetually repairing the decays of nature, it was to enjoy the privilege of immortality. 8 Not such an immortality as the glorified bodies of saints shall hereafter possess (for they shall be made wholly impassable, and set free from the reach of any outward impressions and elemental disorders which may impair their vigour, or endanger their dissolution,) but an imWhereas it informs us, that Adam no sooner saw his mortality by donation, and the privilege of an especial

"Gen. ii. 19.

providence, which engaged itself to sway and overrule the natural tendency which was in man's body to corruption; and, notwithstanding the contrarieties and dissensions of a terrestrial constitution, to continue him in, life as long as he should continue himself in his obedience.

Lib. Quod det potiori insid. soleat, p. 171. a "The great Moses," says he, "makes not the species of the rational soul to be like to any of the creatures, but pronounceth it to be the image of the invisible God, as judging it then to become the true and genuine coin of God, when it is formed and impressed by the divine seal, the character whereof is the 2. Another chief part of the divine image and similieternal word. For God," saith he, "breathed into his face the tude in our first parents, was an universal rectitude in all breath of life; so that he who receives the inspiration must of the faculties belonging to the soul. Now the two great necessity represent the image of him that gives it, and for this faculties, or rather essential acts of the soul, are the unreason it is said that man was made after the image of God."—derstanding and will; which, though (for the clearer Philo on the family of Noah. The knowledge of Adam is highly extolled by the Jewish conception of them) we may separate, are in their operadoctors. Some of them have maintained, that he composed two tion so blended and united together, that we cannot probooks, one concerning the creation, and another about the nature perly think them distinct faculties. It is the same indiof God. They generally believe, that he composed the xci.vidual mind which sees and perceives, as well as chooses psalm; but some of them go farther, and tell us, that Adam's knowledge was not only equal to that of Solomon and Moses, or rejects the several objects that are presented to it. but exceeded even that of angels; and, for the proof of this, they When it does the former, we call it the understanding, produce this story-That the angels having spoke contemptu- and when the latter, the will: so that they are both raously of man, God made this answer,--That the creature dically and inseparably the same, and differ only in the whom they despised was their superior in knowledge; and, to convince them of this, that he brought all the animals to them, manner of our conceiving them. Nay, the clearest and and bid them name them, which they being not able to do, he proposed the thing to Adam, and he did it immediately: with many more fancies of the same ridiculous nature.-Saurin's Dissertations.

3 Gen. ii. 23.
5 South's Sermons, vol. 1.
Covenants. * Gen. ii. 9.

Bull's Sermons and Discourses.

6 Hopkin's Doctrine of the Two Edward's Survey of Religion, vol. 1.

A. M. 1. A. C. 4004; OR, ACCORDING TO HALES, 5411. GEN. CH. 2. FROM VER. 8.

only distinct apprehension we are able to form of them, (even when we come to consider them separately,) is only this, that the understanding is chiefly conversant about intelligible, the will about eligible objects; so that the one has truth, and the other goodness in its view and parsuit. There are, besides these, belonging to the soul of man, certain passions and affections, which (according to the common notion and manner of speaking) have chiefly their residence in the sensitive appetite; and, however, in this lapsed condition of our nature, they may many times mutiny and rebel, yet, when kept in due temper and subordination, are excellent handmaids to the soul. Though the Stoics look upon them all as sinful defects, and deviations from right reason; yet it is sufficient for us, that our blessed Saviour (who took upon him all our natural, but none of our sinful infirmities) was known to have them, and that our first progenitor, in the state of his greatest perfection, was not devoid of them. Let us then see how far we may suppose that the image of God might be impressed upon each of these.

* His soul itself was a rational substance, immaterial, and immortal; and therefore a proper representation of that Supreme Spirit whose wisdom was infinite, and es

sence eternal.

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His understanding was, as it were, the upper region of his soul, lofty and serene; seated above all sordid affections, and free from the vapours and disturbances of inferior passions. Its perceptions were quick and lively; its reasonings true, and its determinations just. A deluded fancy was not then capable of imposing upon it, nor a fawning appetite of deluding it to pronounce a false and dishonest sentence. In its direction of the inferior faculties, it conveyed its suggestions with clearness, and enjoined them with power; and though its command over them was but suasive, yet it had the same force and efficacy as if it had been despotical. His will was then very ductile and pliant to the motions of right reason. It pursued the directions that were given it, and attended upon the understanding, as a | favourite does upon his prince, while the service is both privilege, and preferment: and, while it obeyed the understanding, it commanded the other faculties that were beneath; gave laws to the affections, and restrained the passions from licentious sallies.

was fixed upon him, who is only to be feared, God, but in such a filial manner, as to become an awe without amazement, and a dread without distraction.

It must be acknowledged indeed, that the Scriptures do not expressly attribute all these perfections to Adam in his first estate; but, since the opposite weaknesses now infest the nature of man fallen, we must conclude (if we will be true to the rule of contraries) that these, and such like excellencies, were the endowments of man innocent. And if so, then is there another perfection arising from this harmony, and due composure of the faculties, which we may call the crown and consummation of all, and that is a good conscience. For, as in the body, when the vital and principal parts do their office, and all the smaller vessels act orderly, there arises a sweet enjoyment upon the whole, which we call health; so in the soul, when the supreme faculties of the understanding and will move regularly, and the inferior passions and affections listen to their dictates, and follow their injunctions, there arises a serenity and complacency upon the whole soul, infinitely beyond all the pleasures of sensuality, and which, like a spicy field, refreshes it upon every reflection, and fills it with a joyful confidence towards God.

These are some of the natural lines (as we may distinguish them) which the finger of God portrayed upon the soul of man: and (so far as the spiritual being may be resembled by the corporeal) * the contrivance of man's bodily parts was with such proportion and exactness, as most conduced to its comeliness and service. His stature was erect and raised, becoming him who was to be the lord of this globe, and the observer of the heavens. A divine beauty and majesty was shed upon it, such as could neither be eclipsed by sickness, nor extinguished by death; for Adam knew no disease, so long as he refrained from the forbidden tree. Nature was his physician, and innocence and abstinence would have kept him healthful to immortality. And from this perfection of man's body, especially that port and majesty which appeared in his looks and aspect, there arose, in some measure, another lineament of the divine image, viz. “ that dominion and sovereignty wherewith God invested him over all other creatures. For there is even still remaining in man a certain terrific character, (as one calls it,) which, assisted by that instinct of dread that he hath equally implanted in their natures, commands their homage and obeisance; insomuch, that it must be hunger or compulsion, or some violent exasperation or other, that makes them at any time rebel against their Maker's vicegerent here below.

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His passions were then indeed all subordinate to his will and intellect, and acted within the compass of their proper objects. His love was centred upon God, and flamed up to heaven in direct fervours of devotion. His hatred (if hatred may be supposed in a state of innocence) was fixed only upon that which his posterity only This is the best copy of the divine image that we can love, sin. His joy was then the result of a real good, draw: only it may not be amiss to add, that the holisuitably applied, and filled his soul (as God does the ness of man was a resemblance of the divine purity, and universe) silently and without noise. His sorrow (if any his happiness a representation of the divine felicity. And supposed disaster could have occasioned sorrow) must now, to look over it again, and recount the several lines have moved according to the severe allowances of pru- of it. What was supernatural in it, was a mind fortified dence; been as silent as thought, and all confined within to bear the divine presence, qualified for the divine conthe closet of the breast. His hope was fed with the ex-verse, fully illuminated by the divine Spirit; and a body pectation of a better paradise, and a nearer admission that (contrary to the natural principles of its composito the divine presence; and (to name no more) his fear, tion) was indulged the privilege of immortality. What which was then a guard, and not a torment to the mind,

'South's Sermons, vol. 1. * South's Sermons, vol. 1.

• Edward's Survey.

'Bate's Harmony of the Divine Attributes. 5 South's Sermons, vol. 1. "Gen. i. 26. 'Cornelius Agrippa, on Occult Philosophy. Bate's Harmony.

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