earth is full of his glory." But as God is infinitely holy in himself, how is it possible but that every thing he does must be holy? The inspired psalmist declares that He is " righteous in all his ways, and holy in all his works." It cannot therefore be imagined that God could create man otherwise than holy, without impugning this attribute of his glory. In fact the chief part of the image of God in man consisted of the holiness in which he was created. "God made man upright; but he sought out many inventions." His affections were regulated according to the holy will of his Creator. Godliness in all its internal exercises and external expressions would result from the holy frame of his nature. Man was now disposed to the practice of righteousness, truth, benevolence, and purity. His affections were set on God and things divine-pure from all defilement, free from all disorder, and in all their motions subjected to the holy will of God. He loved prayer and praise, and delighted in fellowship and communion with his Maker. His passions were in complete subjection to his reason; and "whether he eat or drank, or whatsoever he did, he did all to the glory of God." But the introduction of sin into the world, sadly proves that with all his glory and holiness, man was not infallible, immutable, or incapable of falling. We cannot, however, without impugning the attribute of God's holiness, and opposing the declarations of his word, venture to assume that He created man in His own image, otherwise than perfectly holy, according to the measure of his capacity. Nor can we

imagine that He did not give him power and capacities equal to the obedience which He required of him. Nothing but the blasphemy of a wicked heart can infer that the God of holiness expects to "reap where he has not sown, or to gather where he has not strawed."

I have thus endeavoured to exhibit to your view a concise outline of the character of man in relation to his holiness, as created in the image of God. But alas, how different is the state of human nature subsequent to the fall! The understanding is darkened: the will is perverse, and constantly inclined towards sin: the "imagination of the heart is only evil, and that continually the heart is deceitful above all things, and desperately wicked:" the affections are disordered and misplaced; and characterized in the scripture of truth as "earthly, sensual and devilish.” Oh, what reason has every one to pray with David, "Create in me a clean heart, O God, and renew a right spirit within me."

III. The image of God in man may be considered as referring to his happiness.

The blessed God is infinite and immutable in his own happiness; and when he made man, he conferred it on him equal to his utmost power and capacity of enjoyment. The Maker and Giver of every good and perfect gift diffused this blessing through all the faculties of his soul. His heart had nothing with which to reproach him. His conscience had only to direct, approve, and console him. Within, he enjoyed perfect tranquillity; and without, there was nothing to

distress or annoy. His body was strong and healthy, free from pain, and unsusceptible of disease; nor were the seeds sown of the maladies to which flesh is now heir. He dwelt in the garden of Eden; a place eminent for pleasantness, as its name implies. This was the garden planted by the hand of God himself, for the habitation of his favourite. Here man enjoyed a life of pure delight and unmixed pleasure. The earth, with all its productions, was now in its glory : nothing had yet been introduced, to mar the beauty of the Creator's handy work.

One thing only was now wanting to complete man's happiness in the terrestrial paradise. "It is not good that man should be alone:" he is formed for social intercourse. There was no creature of the same order with the first man. The angels were spirits, he therefore could not be a companion for them; being himself, though formed in the image of God, corporeal and earthly. The most sagacious of the tribes of irrational creatures were too far beneath him to be suitable objects for his society. He might therefore with propriety be said to be alone: "for Adam there was not found an help meet for him." But the God of his mercies pitied his solitude, and graciously supplied the deficiency. "And the Lord God caused a deep sleep to fall upon Adam, and he slept and he took one of his ribs, and closed up the flesh instead thereof. And the rib, which the Lord God had taken from man, made he a woman, brought her unto the man.' Thus Adam and Eve were formed by the power and goodness of the

and

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Almighty Creator; and these two beings could now unite in social prayer and thanksgiving to their heavenly Father and being rational and holy, and enjoying communion with their Maker, they possessed a happiness not to be conceived by the power of imagination.

The principal source of this happines was doubtless their intimate acquaintance and constant fellowship with God. It is the presence of Deity which constitutes the fulness of joy in heaven; and it was this which made Paradise so delightful and glorious an habitation for our first parents. Here their minds were fixed upon God as the principal object of their happiness. Here they drank deeply from the fountain of living waters. Here the Lord God indulged them with his presence, and delighted over them to do them good. Thus man was made a little lower than the angels, and crowned with glory, honour and happiness.

But where is happiness now to be found? Does man possess it, in his present fallen state? No : wormwood and gall are mixed with the sweetest draughts which the cup of human happiness can now offer. Can the blessing be obtained in the pleasures of the world? Alas! these are only its shadows, always accompanied by disappointment. Can it be procured by society? Can assembled thousands confer a boon of which each individual is destitute? Can honour bestow it? No; the crowns of kings are lined with thorns, which pierce the robes of nobility as well as the rags of poverty. Can

riches communicate happiness? they often add to anxiety; seldom alleviate pain, nor can they purchase peace or consolation. They sometimes "make themselves wings and fly away;" and at the best they cannot be possessed long; for "we brought nothing into this world, neither can we carry any thing out." In short, God has now stamped "vanity and vexation of spirit" upon every earthly object, and experience and observation demonstrate the truth of the inscription. But is happiness no where to be found? Has God, who created man in his own image, forsaken the earth, and left his fallen creatures under the curse of an eager desire of that which they can never obtain? To this inquiry Revelation graciously supplies a negative. Happiness in the present world may be partially enjoyed through the restoring grace of Christ, and will be completely so, when "the redeemed of the Lord shall return, and come with singing unto Zion; and everlasting joy shall be upon their head; they shall obtain gladness and joy; and sorrow and mourning shall flee away."

IV. In the fourth and last place, let us view the image of God in man, in relation to his immortality.

When God created man in his own image, he made his soul immortal, and his body capable of eternal existence. His Maker entrusted Adam with a spark of immortality, which, had he continued obedient, would have kindled into an everlasting flame. But he extinguished it himself by wilful sin. And thus death became the wages of sin, and sin the sting of death. If man had not sinned, he would not have died.