Sir Henry Watton’s Happy Life: “That man was free from servile bands Of hope to rise or fear to fall, Lord of himself if not of lands, And having nothing yet had all.” Here we hold to the _æquale temperamentum_. There was no disease, but rather the joy of abounding health. Labor was only a happy activity. God’s infinite creatorship and fountainhead of being was typified in man’s powers of generation. But there was no concreated opposition of sense and reason, nor an imperfect physical nature with whose impulses reason was at war. With this moderate Scriptural doctrine, contrast the exaggerations of the Fathers and of the scholastics. Augustine says that Adam’s reason was to ours what the bird’s is to that of the tortoise; propagation in the unfallen state would have been without concupiscence, and the new-born child would have attained perfection at birth. Albertus Magnus thought the first man would have felt no pain, even though he had been stoned with heavy stones. Scotus Erigena held that the male and female elements were yet undistinguished. Others called sexuality the first sin. Jacob Boehme regarded the intestinal canal, and all connected with it, as the consequence of the Fall; he had the fancy that the earth was transparent at the first and cast no shadow,—sin, he thought, had made it opaque and dark; redemption would restore it to its first estate and make night a thing of the past. South, Sermons, 1:24, 25—“Man came into the world a philosopher.... Aristotle was but the rubbish of an Adam.” Lyman Abbott tells us of a minister who assured his congregation that Adam was acquainted with the telephone. But God educates his children, as chemists educate their pupils, by putting them into the laboratory and letting them work. Scripture does not represent Adam as a walking encyclopædia, but as a being yet inexperienced; see _Gen. 3:22_—“_Behold, the man is become as one of us, to know good and evil_”; _1 Cor. 15:46_—“_that is not first which is spiritual, but that which is natural; then that which is spiritual._” On this last text, see Expositor’s Greek Testament. (_c_) Dominion over the lower creation.—Adam possessed an insight into nature analogous to that of susceptible childhood, and therefore was able to name and to rule the brute creation (Gen. 2:19). Yet this native insight was capable of development into the higher knowledge of culture and science. From Gen. 1:26 (_cf._ Ps. 8:5-8), it has been erroneously inferred that the image of God in man consists in dominion over the brute creation and the natural world. But, in this verse, the words “let them have dominion” do not define the image of God, but indicate the result of possessing that image. To make the image of God consist in this dominion, would imply that only the divine omnipotence was shadowed forth in man.