diately to the justness of this reasoning, because it is perhaps what many would call abstruse; but of this I am well persuaded, that if you will allow yourself time to consider how frequently the two terms heart and spirit (or breath) are connected together in the Sacred Scriptures, [see Psalm li. 10.; Ezek. xi. 19., chap. xviii. 31., chap. xxxvi. 26.]; how close too, in the human mind, is the combination of the will and understanding, so that without the joint action of both those principles human life cannot subsist; and lastly, how a similar combination exists in the human body between the heart and the lungs, and a similar necessity of joint operation, since without it bodily life cannot be preserved:—if, I say, you will dwell on these reflections, your intelligent mind will not be unwilling to allow, that there are gradations of order extending from the GREAT FIRST CAUSE down to the last and lowest effects, and connected with each other, so that in man, the DIVINE LOVE and WISDOM form the highest link in this scale,—whilst to this LOVE and WISDOM are subjected, as recipients, the human will and understanding; and whilst to the human will and understanding are, in like manner, submitted the bodily organs of the heart and lungs. You will, of course, not be unwilling to allow further, that between the LOVE and WISDOM OF GOD on the one part, and the
