The inquiry itself, however, is not merely a matter of curiosity, but of duty. If it tended only to enlarge our sphere of intellectual gratification, it might be left to the pursuit of those few whom leisure or inclination prompted to the research. But it is of far more general concern, as connected with every one's personal well-being. Not only false philosophy, but false religion also, originates, for the most part, in ignorance of human nature; in forming theories of its capacities or incapacities, unwarranted by fact; and in adapting to those erroneous apprehensions of man the notions we entertain of his Creator. To ignorance in this respect much of heresy, and much of infidelity, may fairly be imputed. For, whether we overrate the natural powers of of man, or reduce them below their proper standard, we prepare the way for dangerous errors; errors of fanaticism on the one hand, or of scepticism on the other. So necessary is a correct knowledge of this subject to a right conception of revealed religion itself, as well as to that self-guidance and self-control which are incumbent upon us as rational agents.

The Scriptures, however, consider this subject only in connection with the main purpose of Divine Revelation. To teach us how far

we are dependent upon our Creator, and how far we are endowed with powers that make us answerable for our own conduct; to shew us what we are by nature, and what we may be by grace; to give us right impressions of the relation we bear, both to this world and to that which is to come; this is the knowledge of ourselves, derived chiefly, if not wholly, from the sacred oracles. And these, it must be confessed, are the points which render it a subject of primary importance. A physical or metaphysical knowledge of the human faculties, doubtless, has its use and its value. Researches into the organic structure of man, and investigations of those wondrous mental powers with which he is gifted, are among the noblest of scientific pursuits. They are capable also, in many respects, of such elucidation, as may greatly promote our general welfare, by shewing how closely that welfare is connected with a right application of our faculties, corporeal and intellectual. They do even more than this. They enlarge our conceptions of that creative power, that comprehensive wisdom, and that all-pervading goodness, which characterise the Author and Giver of these faculties. Thus they prepare the contemplative mind for such further knowledge respecting the creature so gifted,

as the Creator himself may vouchsafe to reveal. But here is their legitimate boundary. And here it is that revelation takes up the theme, to complete that which the utmost stretch of human speculation is compelled to leave imperfect.

The first question which we find ourselves unable otherwise to resolve, and for which we necessarily turn to the sacred volume, respects the primeval state of man, as he came out of the hands of his Creator. And to this, as set forth in the words of the text, the present inquiry will be confined.

No other probable reason can be assigned for the creation of man, (or, indeed, of any class of intellectual beings,) than the benevolent intention of the Creator to communicate to him some portion of that happiness which emanates from himself as its first and all-prolific source. Nor does it consist with the perfections of the supreme Being to suppose that this happiness would be rendered unattainable, through any inherent defect in man's nature, any incapability, moral or physical, to fulfil the purpose of his existence. The possibility of sinning we can easily conceive to belong to him. It is evident, indeed, that if his state were intended to be that of trial and probation, to qualify him for some

higher sphere of existence by the moral advancement of his faculties, a liability to forfeiture or failure must have been attached to it. But that before any actual debasement of his nature took place, he should have been constituted with such a preponderant bias to evil, or with such a disposition to sin, as his natural powers were unable to resist, is a supposition hardly to be entertained, without casting an imputation upon his Maker, which reason, no less than revelation, compels us to reject.

The brief account given by the sacred historian corresponds with this view of the subject. His description of man's creation forms a striking contrast with what is stated of the other creatures of this lower world. "God

"said, Let us make man in our image."

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Here," says a pious father of the Church", “learn to know thyself." "This mode of

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speech," he observes, "had not yet been "used in any other work of creation. Light "had been made by the simple mandate of "the Deity, who said, Let there be light, and "there was light. The firmament, the stars, "the seas, and whatsoever animals inhabit "earth, air, or sea, were made, without con

a Gregory Nyssene.

"sultation or deliberation, by the word only "of him who called them into being.

But "it it was not so with man. Learn, then, thy "value and thy dignity. Thy creation was "not the result of a mere command, but of "counsel and deliberation, that a being might "be produced worthy of the infinitely wise "Artificer." Similar observations occur in other commentators. It is only, however, in a figurative sense, and in accommodation to human conceptions, that counsel or deliberation can be predicated of the Deity. And in this instance nothing more can properly be understood by those terms, than that the preparatory introduction, the peculiar solemnity of expression, which ushered in the creation of man, seems intended to indicate the production of a being of higher order than any that had yet issued from the Almighty Word. The result corresponds with this representation. "So God created man in his

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own image: in the image of God created "he him" the expression being reiterated, as if to impress upon the mind of the reader a recollection never to be effaced.

But here the main question presents itself, In what did this image consist? What may we infer from the expression, that will convey to us any clear or adequate conception of the