proportionate to the discerning of some sensible things, and can reach no further. He hath limited the eye within colours and light, he hath set a bound to the ear that it cannot act without sounds, and so to every sense he hath assigned its own proper stanse, in which it moves. But he teaches man knowledge, and he enlarges the sphere of his understanding beyond visible or sensible things to things invisible,—to spirits. And this capacity he has put in the soul,—to know all things, and itself among the rest. The eye discerns light, but sees not itself, but he gives a spirit to man to know himself and his God. And then there is a willing power in the soul, by which it diffuses itself towards any thing that is conceived as good, the understanding directing, and the will commanding according to its direction, and then the whole faculties and senses obeying such commands, which makes up an excellent draught of the image of God. There was a sweet proportion and harmony in Adam, all was in due place and subordination. The motions of immortal man did begin within. The lamp of reason did shine and give light to it, and till that went before, there was no stirring, no choosing, no refusing, and when reason—which was one sparkle of the divine nature, or a ray of God’s light reflected into the soul of man,—when once that did appear to the discerning of good and evil this power was in the soul, to apply the whole man accordingly, to choose the good and refuse the evil. It had not been a lively resemblance of God to have a power of knowing and willing simply, unless these had been beautified and adorned with supernatural and divine graces of spiritual light and holiness and righteousness. These make up the lively colour, and complete the image of God upon the soul.