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tution of human nature is not only tripartite but also triune. It is in the union of the threefold nature that man, as such, exists. The intellectual branch, considered apart, is not the man; and much less the corporeal, or animal branch. How he may exist after the resurrection of his body enters not into our present inquiry, though it cannot be supposed that the resurrection-body will be without sensation, which is a branch of the animal life.

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which is symbolized, is a oneness of nature, though circumstantially distinguished.

Now the unity and sympathy which are attributes of the natural body, depend on the animal and sensitive life ; for when this ceases, all sympathy between the head and members, and in the members with respect to each other, ceases with it, and the body loses its essential character as a duly organized sensitive frame.

The source of life and sympathy in the mystical body of Christ, is his universally pervading Spirit, whose influence is that to the church, which animal life is to the natural body, the principle of sensation and sympathy; and, indeed, essential to its existence as a living spiritual community. “ The love of God” the Father, and “ the grace of our Lord Jesus Christ,” are conveyed and enjoyed by and in " the communion of the Holy Ghost."

But our Lord illustrates the oneness and sympathy which he prayed might prevail among his disciples, by referring to the union which subsists between the Father and Himself: “ Even as thou, Father, art in me and I in thee, that they may be made perfeet in one.” The particle of likeness cannot imply equality in the two cases; but it must imply a real though a feeble resemblance. The bond of union must, I conceive, in both, be the same.

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Should it be objected, that such subjects are among the secret things which belong unto the Lord our God? I answer, It is equally true that “ things revealed belong to us :" and it is revealed that God said, “ Let us make man in our image, after our likeness." And can it be presumption to inquire, if the inquiry be conducted in the spirit of mental prostration, and with an entire submission of the understanding to the word of God, wherein that likeness consists ? Indifference on such a subject, and a neglect of humble inquiry, manifest ingratitude for that inestimable honour and privilege to which the inquiry relates. Besides which, it is a tacit surrender of all the evidence to be derived from the triune nature of the Divinely recognised image of the Triunity in the Godhead.

It may, perhaps, be asked, if the image of the ALEIM, in which man was formed, consisted in the threefold constitution of human nature, wherein consists the forfeiture of that image, which he sustained by the fall; and what is that restoration which “ the grace of Christ, the love of God, and the fellowship of the Holy Ghost," are to effect for him? It may be urged that he still consists of 66 body, soul, and spirit,” and therefore still bears the image of God. In answer to this, I must say that I see no objection to consider man as still bearing a natural resemblance of the ALEIM, though he has lost that

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moral image in which his immaterial part was created. Indeed, the Scripture, speaking of man in his present fallen state, and without any reference to redemption and regeneration, describes him, in allusion to his first formation, as still bearing the image of God, (1 Cor. xi. 7.) which I conceive proves that that image is not to be sought for, exclusively, in the qualities of the mind. But the forfeiture which the immaterial part of man incurred by sin, has extended itself to the other branches of his compound system. The resemblance of God in his whole constitution is deplorably weakened and obscured. What misery arises from the restless and unsatisfied concupiscence of the animal life. How unlike is the sickly, painful, dying frame of human nature to that glorious body, which appearing to Adam, was the prototype and counterpart of his

Such is the change produced by the first trangression, that“ flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption." A temporary dissolution of the component branches of human nature, whereby the likeness of the ALEIM will be for a while suspended, is become necessary in consequence of innate depravity in body, soul, and spirit; or, an instantaneous change, whereby their vile bodies are to be again“ made like unto Christ's glorious body, according to the mighty working, whereby He is able to subdue all

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things to Himself.”* And we are therefore taught, to our unspeakable comfort, that our whole man, “body, soul, and spirit,” will at length be sanctified wholly, at the coming of our Lord Jesus Christ, after being preserved, by the regenerating Spirit of God, without blame, during the interval of abode in this present fallen state.

I now proceed to bring to your notice the analogy between the agency whereby animal life is sustained, and that whereby spiritual life exists and is supported. The heathen poets speaking of their Jupiter, whereby they meant the Auid matter of the Heavens, acknowledged, as St. Paul reminded them, (Acts xvii. 28.) that “ in him we live and move and have our being; as (he adds) certain of your own poets have said, · For we are also his offspring.'” And with humble gratitude will the conscious sinner make the same acknowledgment with respect to the existence and support of spiritual life and motion, in addressing the Triune Author of his Salvation.

“That the three principles of motion which govern the natural world,” says Mr. Jones in No. II, of his Trinitarian Analogy, "are fire, light and air, is so self evident in general, that we need say little to prove what the senses will confirm to all mankind. But perhaps it may not be so evident, that these three agents support the life of man, whom the wise have long considered as a lesser world ; yet every person who applies his mind to consider the case, will soon see it to be true. In the body of man there is a threefold life to be supported; first, in the heart and blood vessels; secondly, in the organs of respiration,and lastly, in the nerves, the instruments of sensation. Each of these, taken separately, forms a sort of tree, and has the appearance of it when represented in the tables of anatomists. There is one large tree (if not rather two) of the arteries and veins; another of the nerves, equally extended with the former; and a third formed by the trachea or windpipe, with its branches in the lobes of the lungs.

* Phil. iii. 21. - Who will refashion, &c. OS METAO XNUATIOĖ. το σωμα της ταπεινωσεως ημων, εις το γενεσθαι αυτο συμμόρφoν τω σωuati tns do Ens avts: literally, who will refushion the body of our humiliation, in order that it may become of a like form with the body of his glory. The body of our humiliation is our body humbled into a state of mortality by the sin of the first man; and it is contrasted with the body of Christ's glory, or the glorious incorruptible body in which he now lives as Saviour and universal Lord.” Macknight's note in loc.

« On these three capacities, or departments of the animal economy, the three moving principles are constantly acting for the support of life. The heat of fire preserves the fluidity of the blood in the veins and arteries, and is necessary to the circulation of it: the nerves, the channels of sensation, are acted upon by the light, and for this purpose are found to be pellucid lengthwise,

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