fell upon his own soul. When a transgressor puts off "the old man," and is renewed by the Spirit of the living God, he receives a conformity to the divine likeness. What then is the state and feelings of his renovated mind? "Thy will, O God, be done," is the continual prayer of his heavenly nature; and while he continues to produce good works in faith and love, through the sanctifying influences of the Spirit of holiness, he is regarded by God as a righteous man. Then we may reasonably infer, as man came immediately from God, there could be nothing unjust or impure about him: he was very good, without the least taint of moral evil. Hence (3.) He was holy. Holiness seems to signify something more than righteousness. It is a word sufficient in itself to import the idea of perfect purity, or moral perfection; and in this sense it is frequently used by the most learned theologians. The sacred writers also use this word to denote purity of heart, freedom from sin and sinful affections, &c. Sanctification, in the highest and most refined sense, is perfect purity of soul, manifested in uniform obedience to the will of God. "Be ye holy, for I, the Lord your God, am holy." "The will of God is even your sanctification." With this purity, and with these principles of entire holiness, our first parents were originally created. (4.) While Adam and Eve continued in purity, righteousness, and obedience to God, they were happy. All true and rational enjoyment springs from enlightenment of mind and purity; hence perfect holiness, accompanied with a large measure of knowledge, is invariably productive of true happiness; especially so if outward circumstances be man, in breathing, exhales a part of himself. Therefore, were the expression to be taken literally, which would be grossly erroneous, it does not necessarily follow that God, in the creation of the human soul, communicated a part of himself. 3. According to Parkhurst, Dr. A. Clarke, and many other classical scholars, the original phrase, which in our version is translated "living soul," does not merely signify the immortal part of man, but also animal life, and that it might have been translated," and man became a living creature." And this seems very evident to every intelligent reader, without any critical reference to the original. For, it was not until man was operated on by the vital energy of God, that he began to live, either physically or intellectually. But when God breathed into him "the breath of lives," the body was animated. The principle of natural life was infused into his corporeal nature; and at the same time, the inspiration of the Almighty kindled into being a spiritual nature, and endowed it with all the attributes which we now find in the human mind. And this intelligent and spiritual nature, in its original state, as it came out of the hands of its wise and infinitely perfect Creator, bore a striking resemblance to its Maker. Hence, man was made-in his body, emblematic of, and in his soul, morally and intellectually-in the image and likeness of God. Let us endeavour to understand correctly in what this resemblance to Deity consisted. (1.) Some learned men, who have written on this subject, suppose that man's visible appearance, in a certain sense, bore some resemblance to Deity, and especially so if it possessed a visible lustre, which in all probability it did. Not that the invisible God, who is a spirit, hath any shape or dimensions, like the human body (as asserted by the raving apostles of Mormonism); but the upright posture of man's physical nature is very significant and expressive of his authority and dominion over the inferior creation. And, as his external appearance was so expressive of this striking characteristic of his inner nature and god-like capacity of ruling and governing, in an analogical sense it may be said the visible appearance of man bore some resemblance to Deity. The most accomplished and sensible heathen philosophers entertained an idea, that man was made in the image of God, and that this image was expressed, to a certain extent, in his outward appearance. Ovid having observed that "the Divine Counsel formed man in the image of the all ruling gods,” adds the following lines: "While other creatures to the earth look down, He gave to man a front sublime, And raised his noble view to ken the starry heavens." The upright form, the visible lustre, the contemplative eyes, and the commanding countenance of man, in his pristine glory, were such developments of his nature as are calculated to impress the mind with the most dignified ideas of the majesty, authority, wisdom, glory, and greatness of our Creator. And therefore he may be said to have been "in the image of God," because the character and perfections of the Great Invisible were emblematically manifested in man's glorious appearance. (2.) Man's being created in the image and likeness of God, refers more particularly, if not exclusively, to his soul or intellectual nature, which was formed after the likeness of the natural and moral perfections of God. To the natural perfections he bore a resemblance, inasmuch as he was created and formed, physically and intellectually, to have authority and dominion over all other earthly creatures. He was brought into existence to rule and govern the world. Hence the phrase," and let them have dominion," &c. In his ruling and governing powers, we see some faint resemblance of the eternal power and infinite majesty of the Most High. He stood forth as the lord and high priest of this newly-formed world, or rather as himself the one temple on the earth, in whose soul the true Shekinah, or shining of the Godhead, dwelt continually, and displayed his glory. These sentiments are expressed by Milton "Two of far nobler shape, erect and tall, (3.) The soul of man, in its essence and spiritual nature, bears a likeness to God. "God is a Spirit," infinitely wise, invisible, and immortal. The soul of man, too, is an immortal, immaterial substance, endowed with rational capabilities. But, according to the reference made by the inspired apostle to this original image and likeness, it more particularly consisted in knowledge, righteousness, and true holiness. When speaking of conversion as a putting on of the new man, he says: "And be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness." Eph. iv. 23, 24. And when speaking on the same subject, in his epistle to the Colossians, he says: "Ye have put off the old man with his deeds; and have put on the new man, which is renewed in knowledge, after the image of him that created him." Col. iii. 9, 10. From these passages we learn, that man's original resemblance to God consisted principally in a likeness to these perfections of the Divine Mind. He was wise in his mind, righteous in his actions, and holy in his heart. (1.) He was endowed with a vast amount of knowledge and true wisdom. The range of his information was of course limited, but still it was extensive and clear. As God designed him to occupy a very lofty and important station in creation, he endowed him with knowledge accordingly. However disposed, therefore, we might feel to palliate his rebellious conduct, in relation to his fall, on the grounds of his ignorance, both reason and revelation forbid such extenuation. As God created him capable of knowing his duty, and of performing all the acts of obedience which were divinely required, his transgression cannot be covered or mitigated with any plausible excuse. His knowledge of God, of himself, and of the relation between them, and of his duty to God on that account, was undoubtedly clear and comprehensive. He knew also that his felicity was inseparably connected with his obedience to God, and that disobedience would separate him from God, rob him of his dignity and happiness, and reduce him to shame and misery. It is presumable, from |