he was subjected, may be confidently inferred by an attentive consideration of Scripture testimony; for though, in the prohibitory condition imposed by the Almighty on his creature man as the test of his fidelity and obedience, the terms appear to be more immediately expressive of spiritual, than of natural death, viz: "In the day that thou eatest thereof [of the fruit of the forbidden tree] thou shalt surely die;" yet that natural death was implied in this sentence, or at least inflicted as a more remote consequence of the great transgression may be safely concluded; for it is observable that the declaration of: "Dust thou art, and unto dust shalt thou return," was not pronounced to Adam till after his transgression; and may therefore be numbered among the penalties denounced against him, of which the change in the whole constitution of temporal nature, as well as in the physical state of man, formed so prominent a part.

Section II.

THE DIVERSITY OF CONDITION, TO WHICH MAN BY CREATION

IS SUBJECT.

"And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life and man became a living soul. GEN. ii. 7.

The generality of learned writers on this comprehensive subject, even of those who acknowledge the truths of Divine revelation, have been apt to consider it with too little reference to that important guidance; and rather as susceptible of philosophical disquisition than of certain information. Some however, aware of this inconsistency in the conduct of a believer, and determining to take their stand on surer and safer ground, appear to be in danger of passing it over too superficially, by treating the Scriptural account as so very brief and inconclusive, that it is designed rather to check than to encourage the most modest enquiry after Truth.

But to those who desire to be preserved within the limits of sincere dependence on the revela

and observation only as collateral or subordinate evidences of the same truth, it may be safely asserted, that the Scriptures are their own best interpreter in those cases wherein the obligations of duty, are not enforced by a still superior Instructor; who alone can open them to us, as He did to the two disciples formerly, so that we may understand their utmost import or most important design; and to such individuals as these, reason rectified by Divine illumination, or in other words, brought into captivity to the obedience of Christ, may become a sanctified auxiliary, in such a comparison of Scripture passages, as tends to the elucidation of their subjects.

According to the united testimony of these witnesses, it is evident that man, whether considered as unfallen or fallen, appears to be a being of a complex nature at the commencement, and during the progress of his temporal existence a nature consisting of two principles, so far as we are able to trace them, distinct in their origin, properties, and final results. These we denominate body and spirit, without attempting to search for the primeval source of the former, beyond that act of creative power

by which man was "formed of the dust of the ground."

When it is added that the Creator breathed into his nostrils the breath of life, or as the orginal is said to import, the breath of lives, we are warranted in concluding, whether the life which man has in common with the animals of this world, or even that higher degree of intelligence which he posseses above them, was thus imparted, or not; that the communication of a spiritual life, the life of the Divine nature and image of his Creator, was eminently included in that expression: for thence "man became a living soul," a soul possessing the blessing of Eternal Life.

Though the natural life of animals is frequently in Scripture stiled the soul, yet this life we find to have been imparted to them without any specific act of creative power. Thus also it is with the human infant; and thus also may be, and apparently is the gradual developement of his intellectual faculties, without any renewed creation: yet the communication of a spiritual principle, however impercep

considered as wholly separable from the constitution of man, because it is painfully obvious, that it is capable of such separation or expulsion. Thus saith the apostle: "We know that no murderer hath Eternal Life abiding in him."

Eternal Life we may observe, in various parts of Scripture, signifies eternal blessedness; for that future existence which is predicated of the wicked is never denominated life, or Life Eternal; so that the principle of Divine Life which was evidently conferred on Adam in his first creation, was that image or transcript of the Divine nature which comprehends eternity, moral perfection, and holy dominion. But though thus bountifully bestowed on Adam, it appears to have been a probationary trust, not unconditionally secured to man; and was accordingly forfeited by his breach of the conditional terms, on which only it could have been maintained, the fidelity of love and obedience to his bountiful Creator. But this principle of Divine Life and spiritual nature, bestowed in such a degree of ascendency on our first parents, is communicated to their posterity in the form of a seed; and such a one as may be termed the smallest in the still variously adorned garden of the human mind ;—