13. And as man bore the image of GOD, which elevated him above all orders of animals, to a degree little inferior to angels; fo being the head of human things, and having the government of the whole put into his hands, the property of his holy, high, and lofty nature, (being degenerated, is now call'd pride, which can fuffer no rival, nor brook equal or fuperior) was, in the original condition, true greatnefs of foul; and was as well a prefervative (by reason of its goodness) againft ufurping unlawful authority over others, as from ftooping to, or being guilty of, any meanness inconfiftent with the dignity and honour of a rational and religious creature.

14. Yea, the resenting vindictive paffion of the foul, (now called anger) having its foundation in holinefs, proceeded according to the rule of righteoufnefs in what belong'd to its province. And as it was neceffary for man, fet over, and for the government of fubordinate creatures, to distinguish betwixt right and wrong actions, fo alfo to have proper fenfations of them, that he might diftribute to every creature according to its conduct. Moreover, being conftituted for human and religious fociety, fo if in exercifing authority, (efpecially over children, if not in fomet other cafes) correction of any kind had been neceffary, it must have been adminiftered with understanding and energy, with a proper judgment and jutt fenfe of the wrong requiring it. Indeed, moral temper, like taste, was a rule to itself: Whatever was according to its particular quality, was agreeable to it; and the contrary, its averfion. Wherefore, as the ground of this temper was the image of GOD; fo righteoufn fs. was pleafing, and unrighteoufnefs difpleafing to it.

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But as the goodness of its nature was a prefervative from extravagance in its exercise and exertion, so it correfponded with his "who is flow to wrath, and of "great goodness:" As fuch, it would not spend itfelf in perfonal abufes, and other methods of afflicting mankind, nor by unmerciful ways of ruling and punishing inferior creatures. It would manifeft itself in diftributing juftice, according to the law of moderation; and, in all poffible cafes, intend as much the benefit of the fufferer, in producing repentance and reformation, as punishment for paft offences.

15. And as every thing has its reverse, in reality or imagination, fo the contrary of ambition and difpleasure, are humility and meeknefs. And holinefs giving a juft poize to every paffion; and they, the fubjects of thefe paffions, being dependant on GOD, and under obligations to ferve him; and a fameness of nature and state fubfifting amongst them; and having affection for, and dependance on, each other for affiftance; and being accountable to God for their conduct, humility was natural to, and neceffary for them; it was the law. of their heart, and the rule, duty, and exercife of their lives: They were lowly in their own eyes, and mutually fubfervient to the fervice and fatisfaction of each other..

Now this native unfeigned humility was accom-. panied with meeknefs; which, being the reverfe of anger, was a soft, eafy, pliable difpofition of mind:. And which, as it was an, antidote againft, and cor-. rective of the refentive temper, and mollifying of its. fruits, the words and works produced by it; fo it was, that which rendered its poffeffors eafy in themfelves,.

fufceptive

fufceptive of good, proof againft interruption from others, and promotive of the peace and profperity of all; being productive of compaffion, kindness, &c. in converfation and conduct.

16. And this goodnefs, in conjunction with the other powers and properties of the foul, was the ground of Juftice, in reference to GoD the Creator, and to all creatures according to their feveral natures, and the relations in which it ftood to them, giving to all their due. To GOD, fpontaneous acknowledgments of his wifdom, greatnefs, and goodness, confpicuous in the newly created world; praifing and magnifying his name, walking in his fear and love, and by moving in the fphere in whish he was placed, did the will of GOD on earth as it is done in heaven.

To creatures of every kind; to mankind in particular, who being of one nature and family, were confituted and circumftanced to render mutual fervice, and afford reciprocal fatisfaction. Wherefore, (Eτogyn) true natural affection fubfilling among them, they would render to each other the thing that was right: Love was their law. Moreover, the law of truth being written on their heart, it was natural and easy for them (while they retain'd it) to tranfcribe it in their lives, in doing to one another as they would be done to. And, in refpect of the animal world, to govern them as became the creatures of GoD, created and calculated for their content; miniftering to their fenfes and appetites, eafe, and animal fatisfaction.

17. Thus was man, with a spiritual, rational, immortal nature; a clear understanding, righteous will,

and

and holy affections, and dominion over all fublunary things, made in the image of GOD. So did the Lord of glory create him an image of his own immortality, and communicate to that nature a holy quality, that he might refemble his Maker in ease and happiness, in a felene tranquil mind, as well as in other powers and properties.

And in this holy, happy condition he was defign'd to continue; capable of doing his Maker's will in all that concern'd him as a worshiper of GoD and governor of the world, being thoroughly furnished with whatsoever was requifite for a right difcharge of his duty. And as his created condition was good, was agreeable to GOD, and fatisfactory to himfelf; fo the things intended to perpetuate it, were excellently calculated to answer that purpofe; for he was placed in the midft of a rich profufion of all that could profit and please: Every fenfe and appetite of the body, every faculty of the mind, and religious difpofition of the heart, had their fatisfying delights.

18. But a poffitive command being added, a fingle prohibition as the teft of their obedience, in which, through the fubtlety of Satan they fell: This threw a gloom on their glory; and from the heights of holinefs and happiness, caft them down to the depths of fin and mifery; which I intend for the fubject of the following difcourfe.

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Genefis, Chap. ii. Ver. 17.

In the day thou eateft thereof thou shalt

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furely die.

it

OOD as man's primitive condition was, was notwithstanding a ftate of probation, in reference both to time and eternity. The matter of probation, the teft of their obedience was the prohibited tree; their conduct touching that was to determine their future condition. And being a fenfitive external thing, and no object of the mind, nor having any temptation from want, the lines of duty fully drawn, and the fanction of the law clearly revealed; fo their danger in not enduring the trial,

did