All these are not so much inappropriate and impertinent conjectures and idle fancies, as calmly mooted questions for explanation, which arise out of and are suggested by certain traditions and points of revelation. Lastly, if the Almighty had resolved to create a perfect being, so far above and before all the other creatures of His will, as to stand next to Himself, and be, as it were, the mirror and reflection of His own infinite perfections--and many a word in Holy Writ seems to allude to something of the kind--then it is not difficult to see how the already-quoted expression of a soul of God would receive a better sense. This being, so superior to all other created spirits, must in any case be regarded as a soul, and for the most part of a passive essence, for otherwise it would stand too close and near to Deity itself. And it is manifest, that even here the ever-immeasurable interval which separates the Creator from the most perfect of creatures must be most carefully kept in view. And at all events this expression must in no case be applied to the second or third persons of the Godhead, nor be confounded therewith, otherwise this designation would not only be false, but altogether an abomination. Revelation contains an inexhaustible mine of verities, and I have only wished, by the way, to call attention to these as yet unexplored treasures. But it is above all important, for the philosophical point of view, steadily to insist upon and enforce the truth, that in no respect can we form a notion adequately grand and lofty, or rich and manifold enough, of the Creation. The compactly-closed and orderly-arranged system is almost always the death of truth. So also is that line--which, however, seems to be a connatural fault in the very form of man’s faculty of judgment--that straight line between black and white, for even if it be not radically wrong, it yet leaves much on both sides unconsidered and ill understood.