shadow of the divine wisdom and knowledge; in the will, as exciting and directing our active powers, a similitude to the divine volitions; in its immateriality, something to remind us that God is a spirit; and in its immortal existence, that which is weakly analogous to the being of Him who is eternal: still there is much more meant by man's being made in the image of God, and after his likeness. As we only see the nature of man in its fallen state, we can only ascertain what it was in its state of original innocency and glory, by considering what are the moral attributes of God; by contemplating the character of him who is the image of God; and by examining the moral law which describes, and the properties of the renewed man which exemplifies, this holy image. He who is the subject of the regenerating and sanctifying operation of the Holy Spirit, is said to be renewed in the spirit of his mind, and to have put on the new man, which after God is created in righteousness and true holiness. The new man is elsewhere said to be renewed in knowledge, after the image of Him that created him.

This likeness to God, then, consists, in the first place, in knowledge, or in spiritual understanding. This Adam enjoyed in his state of innocency; and it is the great design of the Gospel to restore it to his apostate offspring. While they possess in their fallen state the capacity of receiving knowledge, they are void of the desire to know God, or to observe his agency and his attributes in his ways and in his works. It is not till he who gave to Adam at his creation a spiritual and enlightened understanding, shines into the heart, and communicates the light of

his own glory in the face of Jesus Christ, that the soul begins truly to discern, and keenly to relish, the things of the Spirit. Man originally had not only the power to know, but his heart was turned in holy desire to that very knowledge which concerned him. He was ever ready to listen to the communication of the divine will, and willing to give to it a full obedience. He beheld in God his father and his friend; and he had none in heaven but him, nor on the earth that he desired beside him. Perfectly free from every bias of heart and will against God, he delighted in the contemplation of his glories, and he walked in the light of his countenance. He had the knowledge of

the divine law, and the disposition constantly to obey it. Nor is it possible for us, in our present state of ruin and darkness, fully to estimate the actual attainments of man as to knowledge in his original state, and his capacity to receive it.

In the second place, man was created in the image of God, in regard to the righteousness of his nature. There was an entire conformity between all his powers, and the pattern according to which he was formed, and the law which he was to obey. The superior faculties of his mind were exactly conformed to the divine mind and will; and all the inferior powers of his nature were in subordination to these. The law was not only put into his mind, so that he might have the perfect knowledge of it, but it was written in his heart, so that he had the disposition to love and obey it. He had not only a quick discernment of moral excellency, but also the will and the power

to act according to his discernment. He was made upright; mutable, indeed, as a dependent creature, but free from every defect, with a soul enlightened and spiritual, and with all his powers, both of the outward and inner man, in a state of entire accordance.

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In the third place, he was made in the image of God, in regard to holiness. The new man is said to be renewed in true holiness, or in the holiness of the truth. This especially implies that the dispositions and affections with which the soul was originally formed, were all directed to their proper object. They were drawn forth, not as they are in fallen man, after the mere shadows of good, the fleeting vanities of a moment, but were excited by realities, and rested supremely upon God. Adam, with the glories of a new heaven and a new earth to contemplate, had his affections chiefly moved by the glories of his Maker : as he looked upon these with infinite complacency and delight, he was changed into the same image. His heart rose spontaneously in filial affection to the God who had given him his being, and who had in addition to this gift given him richly all things to enjoy. His whole affections promptly took the side of God, of holiness, and of whatever tended to the advancement of the divine glory.

In the fourth place, man was made in the image of God by the pure and perfect felicity which he enjoyed. He was happy in the exercise of all his faculties, according to their true ends, and in regard to objects worthy of his love; and he was happy in beholding

the glory of God, and in the constant access which he had to his presence. He had also the title to have this happiness confirmed to him, and to his posterity for ever. With a mind full of spiritual knowledge, and with a heart full of holy affections, with a world of beauty, stored with the goodness of the Creator, with angels to converse with him, and with God as his father, his friend, and his portion, how elevated beyond our conception must have been his enjoyment.

In the last place, he had dominion given him over the lower animals. He had the capacity of governing in the holy and rational nature with which he was endowed, and this capacity he was allowed to exercise by the special grant of the Creator. Thus was man formed, and thus was he situated as he came forth from the hands of God; pronounced by the all-perfect Being that made him, to be very good. How glorious, how dignified was man in this state of innocency; and how wonderfully was his nature designed for indefinite advances in knowledge and in holiness through eternity! He was made but a little lower than the angels, and crowned with glory and honour; far removed from sorrow and death, the head and parent of countless myriads of intelligent creatures!

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CHAPTER II.

ON PRINCIPLES OF ACTION.

THAT power of the mind by which it determines to act or not to act, in those cases which depend on its own determination, is called the will; and the act of the mind in determining, is denominated volition. The will is the power which the mind has to act or not to act; and volition is the mind's determination to do or not to do whatever is conceived to be in its power.

All power, properly speaking, is active; and the mind can only exert any power over itself or others through the medium of the will. The will, therefore, must be influenced before any active energy is put forth. It becomes, therefore, an interesting consideration to ascertain those principles of our nature which on account of their exerting this influence have been termed active, and to the operation of which we trace every virtue and every crime, from the deeds of beneficence by which the names of patriots and legislators have been consecrated, to the guilty ambition which treads in blood to the attainment of its object.

But though the will in its exertions must be influenced by motives and principles, there are some actions which are performed independently of the will, and are termed involuntary. There are others, which because they partake of the nature of voluntary and involuntary actions, are called mixed: they are under the power of the will, but they are generally performed