creation, before him who is the creator of all principalities and powers. Besides, man was not made in the image and likeness of angels, nor are angels' ever said to be made in the image and likeness of God. To the Word, which was in the beginning with God, and which was God, did God the Father speak when he said, "Let us make man in our image, after our likeness;" for the image of the Father and the image of the Son, is one; and therefore it is said to be our image, our likeness; for Christ is the image of the invisible God, Col. i. 15; yea, the brightness of his glory, and the express image of his person, Heb. i. 3. This is the council which they held, and what they consulted about, and agreed to; and this they immediately executed: "So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them," Gen. i. 27. Observe here; in the consultation a plurality of persons appears; " And God said, Let us make man in our image, after our likeness; and let him have dominion;" but, in the execution of the work, the unity of the divine essence is preserved; "So God created man in his own image, in the image of God created he him." "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. Goi the Father and God the Son formed his human body: "Let us make man in our image, after our likeness." Thus, (( My Father worketh hitherto,

and I work;" and so says the Saviour, "When he prepared the heavens I was there; when he set a compass upon the face of the depth," Prov. viii. 27. I was there; not as a spectator, but as a coworker; for, "All things were made by him; and without him was not any thing made that was made," John i. 3. Nor is the holy Ghost excluded from any of the works of creation. The Spirit of God moved upon the face of the waters, and divided them from the earth, and impregnated both the earth and the waters. Indeed, he seems to have given the finishing stroke to this lower world; and so he did to the upper world also, as the scriptures witness:" By his Spirit he hath garnished the heaven; his hand hath formed the crooked serpent. By the crooked serpent it is thought, by some, that the galaxy, or milky-way, is intended; because in the above text, it stands connected with the heavens, and because the milky-way is one of the ornaments with which the Spirit of God had garnished the heavens. But it is as plain that the Holy Ghost quickened and animated Adam, and impressed the image of God upon him. God breathed into his nostrils the breath of life; and so God breathed upon the dry bones of the whole house of Israel in Chaldea, when he is said to put his Spirit into them that they might live; and in allusion to this, at Adam's creation, Christ breathed on the apostles, and said unto them, "Receive ye the Holy Ghost." And God's breathing into Adam's nostrils was putting the Holy Spirit into him; and

what the Spirit did when he came into Adam the scriptures inform us; "The Spirit of God hath made me, and the breath of the Almighty hath given me life," Job xxxiii. 4. There were many things in the apostles that seem to allude to the creation of Adam. Adam was created by God; the apostles were created anew in Christ Jesus. God breathed into Adam, and Christ breathed on the apostles. The Spirit of God inspired Adam with wonderful knowledge of God's will and of God's works; and the same Spirit led the apostles into all truth. As soon as Adam was formed he forthwith spoke; and, as soon as the Spirit came upon the apostles, they spake as the Spirit gave them utterance. What Adam called the creatures, that was their true name; and what the apostles bound or loosed on earth was bound or loosed in heaven. The holy Ghost formed the soul of Adam, and endowed it with all its faculties, and animated and quickened Adam's body. There was a peculiar life which attended the Spirit's first animation of man, and it is the same most Holy Spirit that quickens God's elect among Adam's dead family now; and this the Saviour testifies; "It is the Spirit that quickeneth; the words that I speak unto you, they are spirit, and they are life," John vi. 63. From this passage we may learn, that, a cording to the tenor of God's covenant, God's word and spirit are always to go together; both are given to the covenant Head; and, by God's appointment, Christ gives them to all his members;

so says God, "My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever. This is my covenant with them," Isa. lix. 21. From all which it appears that the formation of Adam's soul, and the different faculties with which it was enriched, and the light, knowledge, and wisdom, with which it was adorned, together with the image of God upon him, was, all of it, by the immediate inspiration of the Holy Spirit. And in this state Adam was the figure of him that was to come, Rom. v. 14; and is called the son of God, Luke. iii. 38. But I proceed to discourseof God's image in Adam. And,

1. The apostle intimates that it stood in knowledge: "Seeing that 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. Hence it appears, that spiritual knowledge, which was lost by the fall, was, in a measure, restored to these Colossians by the renewing of the Holy Ghost; for this renewing in knowledge is said to be after the image of the Creator. And, indeed, it appears that the knowledge of Adam was very great; and it is as plain that all spiritual knowledge is given by the Holy Ghost, whether in the old creation or in the new: "There is a spirit in man, and the inspiration of the Almighty giveth them understanding."

Adam's knowledge discovers itself in the names that he gave to the creatures: For every beast of the field, and every fowl of the air, which God formed, did he bring and set before Adam, to see what he could call them; and whatsoever Adam called every living creature that was the name thereof, Gen. ii. 19. It has been observed by some how applicable the names of the different creatures which Adam gave, were to the nature of them. But this is a subject too wonderful for me; but that which he gave to his wife was so most certainly. And yet Adam was in a deep and profound sleep when the rib was taken out of him; and so I believe he was when the woman was formed; therefore he could not have had any sight or knowledge of her till God brought her to him, and set her before him, upon the sight of whom Adam said, "This is now bone of my bone, and flesh of my flesh; she shall be called woman, because she was taken out of man." Thus Adam knew who she was and her origin, and forthwith gave her a name suitable, and assigns a reason for it; and he knew all this by the Spirit of revelation and understanding, and by no other way. And it was under the same influence that the three disciples, Peter, James, and John, knew Moses and Elias upon mount Tabor, though they had been gone from this world many hundred years, and had been in heaven, and among the spirits of just men made perfect, and appear now in a glorified state: yet they had a true knowledge of them, and called them by their names for the