That the spirit of man was formed in the image and likeness of the Divine nature, plainly implies not only a participation of like being in an inferior degree, but of like blessedness also: that it was an image, a creaturely transcript or resemblance, of the Divine perfections. This blessed resemblance was not however essential to man's being, though it was and is to his well-being: for we are informed by revelation, that he retained the former, when he had extinguished or forfeited the latter. But it not consisting with the infinite goodness and mercy of his gracious Creator, to leave him to the perpetuity of this miserable condition, an early intimation was afforded him of deliverance from it; and this deliverance in its further development, appears to be a gradual process of restoration from all the consequences of his fall, commencing with that effective word of promise, relative to the marvellous conjunction of the Divine and human natures, in our Lord Jesus Christ. In this conjunction was also ensured to man, his restoration to all the privileges conferred on him at his first creation, together with his exaltation to a still higher state of glory and blessedness, than had originally been enjoyed by him.

Of this ultimate design of the mediatorial process toward the whole human race, as they yield to the probationary terms on which it is suspended, the earnest was mercifully afforded to the first transgressors, and secured to all their posterity by the immediate communication of the Seed of a Divine nature.

With respect to man considered as a complex being, it may be observed, that the merely animal functions in man, as in brutes, are uniform; unless some extraordinary or incidental impediment arises to the exercise of them : whereas the principle of spiritual and moral intelligence is various in its degrees, in individuals of the same family and under the same circumstances, as well as in the times and occasions of its manifestation. The animal functions therefore may be considered as a natural endowment; the latter principle, in whatever degree it discovers itself, may be deemed a super-added gift of the Creator, and therfore purely Divine. Revelation indeed has established its character, proving its exclusion from the state of the natural man, till visited by the day-spring from on high -renewed in the spirit of his mind by the Light of Life, or principle of all spiritual life in man,

which is wholly referable to the process of redeeming love; and which commenced its operation in that effective word of promise imparted to our first parents, continuing it, in some measure, under different dispensations of Divine wisdom, general or particular, and widely extending its sacred influences, as the purposes of these dispensations, were and are suffered to receive their due consummation. This principle therefore may be justly denominated Inspiration, in its most extensive sense, being an emanation of the Divine nature.

That testimonies are abundant of both ancient and modern date, from civilized and uncivilized individuals, to the existence of a principle of spiritual and moral intelligence in the human mind, cannot be denied by those who are conversant with historical notices or literary research. That this principle, though fairly presumed to be, in a greater or less degree, of universal operation, however obscured by its association with erroneous and corrupt prejudices, is to be accounted natural, or an endowment essential to the existence of man, appears to be altogether a mistaken assumption. It cannot therefore be

with that principle of apparent intelligence and wonderful effect on the animal creation, otherwise than as being ascribable to the immediate agency of the Creator.

Man is then a complex being, consisting of two distinct principles of different natures, origin, and end. This we learn as well by experience and observation as by the records of revelation. According to the first we are convinced that the two distinct principles which constitute his temporal being, and which we denominate body and soul, are separable in their tendencies, the one as we have seen, being subject to decay, the other exhibiting the strongest indications of propensities and powers, adapted to a future existence in happiness or misery.

According to the history of the creation, afforded us by revelation, we are informed that the organized body of man was formed of the dust of the ground;-and that into this animal machine was breathed the breath of life, by which he became a living soul. As it is also declared that he was made in the image of his blessed Creator, there is reason to believe that the breath of life thus breathed into him, is not expressive

of that mere natural life which he enjoys in common with other animals of this world, by breathing the vital air; and which those inferior animals appear to have been capable of doing without any such specific act of Divine power; but that the breath of life denotes the spiritual breath or wind, that by which man received a measure of the Divine nature, even an image or created resemblance of his eternity-his dominion-his moral and spiritual attributes. For there is full ground to conclude, that this breath of life immediately communicated by the Almighty, included not only all that was essential to the existence of a spiritual being, but all that was conducive to the perfection and blessedness of that being; and which evidently consisted in the enjoyment of intimate communion with his Maker, and a capacity of deriving from Him an increase of this blessedness, according to the degree in which he was constituted susceptible of it.

That this condition of progressive perfection was made liable to forfeiture and frustration, we are fully informed. And that the penalty both natural and spiritual, was incurred by Adam's