7. And that permanency might be rendered fubfervient to its real use, it was accompanied with Goodness, another property of the foul in the original ftate: Not an indifferency to good and evil, an equilibrium betwixt right and wrong; for that had been to have a mixed, or no quality, a mere rafa tabula, to be impreffed by things extrinfic l to it, without any understanding and choice of its owa: Both which were foreign to the primitive ftate of man, made in the image of GOD. For, as every fubftance has a quality, and as it is highly derogatory to GoD, to fuppofe that a fpirit morally evil was created by him, fo it was holy, prior to choice and every other thing: A neceffary confequence of which was, that as holinefs was the ground of its mor 1 powers and perfections, fo goodnefs ran parallel with the whole foul. It was good in its effence, understanding, will, affections, and tempers.

8. Its effence, being fpiritual, was comparatively good, as fpirit is a nearer refemblance of GOD than matter. GOD is a fpirit, but to animal fenfe invisible. Similar to which, the fpirituality of the foul comes not under the observation of any of the outward fenfes. Hence it is, that definitions of spirit, are rather negations, what it is not, than poffitive peremptory declarations of what it is. It is not matter; it has not the groffness of its nature, nor its infenfible property. Spirit is a pure, fubtle, lively, active, powerful fubftance. Its action evidences its difference from matter, and infers its likenefs to GOD. For, as GoD form'd all things, and puts and preferves inanimate things in motion; fo bodies poffeft of fpirit are moved by it; in particular, the fpirit of man, informs,

actuates,

actuates, and moves his cumbrous body with great agility and mighty force, in oppofition to any obftacle whatsoever.

And as their spirit was intelligent, and receptive of instruction, and retentive of what they were taught; and having the objective aid of outward things, the works of GOD to initruct them, and the fuperadded affiftance of divine inspiration, the whole iffued in the knowledge of GoD, themfelves, and the world. They had knowledge of God's exiftence, effence, attributes, and will concerning them, of their own nature, ftate of life, and end for which they were made; and of the world in which they were placed, and the nature and use of the things over which they prefided. And which, being without error, was a proof of the goodness of their Understanding, and rendered them proper inftruments of the Almighty's praife, And as their judgment, touching all things, was according to truth, fo it was directed to right purpofes; to glorify GOD, and fubferve his providence in governing the world, and answering all thofe ends for which a GoD of infinite wisdom furnished them with so great means of knowledge, and fo good an understanding. Thus reafon was the candle which the Lord lighted up, to guide them in all their ways; and which, being moraliz'd by the holy difpofition of the foul, had refpect, as well to GOD, the fourse of their benefits, and end of their actions, as to the things of this world..

9. Their Will also correfponded with the will of GOD, not having the flightest tincture of bias to the contrary. And tho' it was not immutable, nor incapable of making a wrong choice, (efpecially by impo

fition from other things) yet it was good in itself, and wanted nothing of perfection, nor for its eternal continuance therein, but confirmation; which was to be the refult of a matter, not of a moral but ceremonial kind; and fo was no trial of the (moral) goodnefs of the will, as inclining or difinclining to the holinefs of God's will; but only whether they would remember the prohibition, and act accordingly, in oppofition to all temptations to the contrary. And though their inferior appetites gave rife to a defire of animal things, proportionable to their wants; yet that was not inconfiftent with their religious defire, nor interruptive of it, fo long as nature remain'd in its created condition. Rather, the fatisfactions arifing from animal fupplies, would minifter to their thankfulness, and tend to retain the will in obedience to God. Nevertheless, as the foul was placed in a body furrounded with objects of fense, it was neceffary to govern the fenfes and keep them in due fubordination to reafon and religion, And as it was confiftent with the will of God, for the foul to dwell in flesh; so it confifted with a will intirely devoted to GoD, to partake of the things pertaining to the flesh: But in the ufe of, and for, and by them, GOD was to be glorified.

10. Neither were their affections different from other primitive powers of the foul. Their Love was natural and free, and proportionable to the capacity of the foul and the command requiring it. It neceffarily iffued from the image of GOD ftampt on their fpirit in the day of creation. That was its origin, the one only root of religious love. For, if the knowledge of GOD, daily benefits, contemplation of his works, with a promife and profpect of future felicity, were

any,

any, they were but a fecondary caufe of their affection for him. The firft and principal cause was likeness to him. Other things, as they evidenced God's bountiful goodnefs, and how much he merited their favour, exhibited the reasons of religious regard, of loving him with all the heart, &c. and fo fubferviently affifted the divine principle. And as holiness was the firft, and other things a fecondary caufe; fo love confifted in a pure and fervent affection for Gov and his fervice, a close attachment to, and fincere and earnest defire and endeavour to pleafe him. Love preferr'd him as their chief good, and produced fpontaneous acts of obedience; it gave wings to every faculty and affection of the foul, and swiftly moved every member of the body, to execute the defigns and dictates of the mind. And hence as it was natural, fo it was eafy and delightful to love him with all the heart, foul, mind, and ftrength..

11. And as Fear was originated in the fame root with love, fo it was good in its nature and ufe. Fear was natural to them, as they were fenfible, dependan creatures. And dependance made it both their duty and privilege: For, as their being and well being depended on GOD, it was right and profitable fo to deport themselves, as to render it honourable and amiable to the author of being and bleffing, and fubfer-. vient to their own eafe and advantage. But their fear; was moral as well as natural; it refulted as well from reverence and regard, as from fenfe and dependance. They feared GOD as their Creator, Father, and Friend: Which fear, if well ufed, had been fufficient to preferve them from evil, and retain them in due fubordination and obedience to GOD in all that he requir'di

D3

requir'd. And as it was accompanied by, and confiled with love, joy, &c. fo it was no timid nor tormenting thing: They feared no want, nor punishment from GoD, no failing of his goodness, nor infiction of evil. Their fear was an holy awe of the Almighty, a mixture of reverence and regard, inafmuch as the greatness and goodness of GOD were the proper objects of it: Which (while obeyed) neceffarily iffued in a holy, wife, regular converfation and conduct.

12. And having no uneafy fenfations from prefent circumftances, nor any apprehenfions of future infelicity; moreover being replenished with every profitable and pleasant thing, their Joy was good, was fuch as could not fail of the approbation of GOD, and of rendering their exiftence on earth, a fourse of ferene and exuberant delight. And as immortality was a conftitutional property of the foul, fo fearing no diffolution of itself, nor any diminution of its happinefs, their rejoicing refpected as well their future felicity as prefent condition.

Yea, fo rich and redundant was their paradifical portion, and fo bright the profpect of its continuance, and the increase of celeftial joys, that notwithftanding the poffibility of a forfeiture, of being depriv'd of prefent, and cut off from future good, implied in, and fignified to them, by the threatning of death in cafe of difobedience; yet their Hope, their expectation was great and good; it iffued from holiness, and having the promife and profpect of terreftial and celeftial worlds for its object, it was abundant, was full of rejoicing and immortality.