as the righteous consequence of his disobedience.

The chapter before us is peculiarly suited to fix our attention, since it contains the only rational account that has ever been given of the creation of the world, and of the origin of mankind. The Almighty is here represented as creating all things, -as calling them into existence by his omnipotent word,as making every class of animals with capacities for enjoyment, and, of his abundant goodness, providing them all with suitable means of gratification. But after having made all the lower orders of creatures, we are told, that he crowned his work by the formation of man; and then pronounced the whole very good. "And God said, let us make man "in our image, after our likeness; and let "them have dominion over the fish of the sea, "and over the fowl of the air, and over the "cattle, and over all the earth, and over every "creeping thing that creepeth upon the earth. "So God created man in his own image; in "the image of God created he him.-And God "saw every thing that he had made, and, "behold, it was very good."

This passage may give us occasion to notice first, The state of man as he was originally

created; secondly, The change made by sin in his situation, character, and prospects; and thirdly, The means whereby the mischiefs introduced by sin are to be remedied.

I. We are to offer some remarks upon the state of man as he was first created. "God made "man in his own image; in the image of God "created he him." This language is evidently calculated to lead us to consider man as originally in a highly exalted condition. Whatever may be our ideas respecting that image of God in which he was made, the expression clearly implies, that his nature and character were such as were connected with honour and happiness. But it is our present business to consider the source of the glory and felicity which were possessed by man, as it is described in the text. It is plain that nothing is here intended which could be regarded as approaching to an equality with God:-nothing approaching to independence. Even in his most exalted state, man was but a creature, liable to change, incapable of preserving himself from evil, and consequently inferior to the Creator, and entirely dependant upon him.

But the image of God, as impressed on man, consisted in the resemblance which he bore to his Maker, in his nature and in the powers

The

and disposition of his mind. The inferior orders of creatures are destitute of reason, that most distinguishing gift of God to man; and a short period will terminate the whole of their existence. But man was made in the image of God, as being endowed with a rational soul, destined by its Maker to bear a resemblance to himself in the eternity of its duration. various faculties of his mind, seem still to give to man some resemblance to his Creator. The understanding, memory, and imagination, in their several operations, exhibit a shadow of the Almighty's wisdom and knowledge. The will, as exciting and directing his activity, bears a similitude to the effect of the divine volitions; and conscience, in the exercise of its functions, gives a reflection of the justice and holiness of the Judge of all.

But we must go farther than this, and look for the similitude of man to his God, in somewhat more noble than anything which we have yet mentioned: for fallen angels possess all the qualities of which we have been speaking, in a very eminent degree; and yet they are never spoken of as bearing the divine image. In order then, to have any adequate ideas of the character of man when he was first created, we must avail ourselves of the revelation, given to us in scripture, respecting the moral attri

butes of God; and contemplate the character of our Saviour Christ, who, in human nature, was "the brightness of the Father's glory, and "the express image of his person.

From these sources, satisfactory conclusions may be drawn. Unlimited and infallible knowledge belongs to God alone; but when he created man in his own image, he imparted to him a capacity of knowing and comprehending a great variety of objects. And no doubt Adam, when in a state of holiness, possessed by the gift of his Creator, a competent knowledge of God-of himself-of his situationhis duties-his interests; united with a disposition to approve or disapprove every thing according to its real nature.

From powers of perception thus clear, a judgment thus free from all corrupt bias, a will disposed to obedience, and affections regulated by truth and reason;-godliness, in all its internal exercises and external expressions, must result; righteousness, sincerity, purity, and an exact regulation of every passion and appetite, must mark the whole conduct; and every duty, both to God and man, must be punctually performed, with delight and satisfaction.

Such would have been the character of man, had he never sinned; and the privilege con

nected with it, would have been the constant enjoyment of the favour of his Maker. And, had all the inhabitants of the world retained this image of God, perfect benevolence, and love to each other, would have been universal among them. No human being would then have found pleasure in disturbing the peace of another. No judgments from the hand of a righteous Providence would have inflicted distress upon the creature. Disease and death would have been unknown; and all men, under the circuit of the whole heaven, would have lived in constant and unalloyed enjoyment, looking forward, perhaps, with confident and joyful anticipation to a translation to a world of glory, where a still more exalted happiness would be conferred upon them by the Most High, as the stipulated reward of their perfect and complete conformity to his whole will. How glorious then was the condition of man in his first estate! He resembled his Maker in purity, in holiness, and in felicity; and could joyfully anticipate a period, when he should still more perfectly resemble him, by being immoveably and eternally fixed in a state of happiness, large as the most expanded faculties of his soul could desire.

II. But a melancholy reverse calls for our