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and immortality breathed in the winds, flowed in the streams, ripened in the fruits, and exhaled from the flowers? At the side of our first Parents, and encircled by Paradise, how instinctively should we have exclaimed, Worthy art thou, O Lord, to receive blessing, and glory, and honour, and power, for thou hast made all things, and for thy pleasure they are, and were created.

The source of all these wonders, is the Lord Jesus Christ. For by Him were all things created, that are in Heaven and that are in earth, visible and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers; all things were created by him, and for him; and he is before all things; and by him all things consist. To Him, therefore, is this admiration and glory due; and to him the obedience, confidence, and worship, which the Creator of the universe justly challenges from his Intelligent Creation.

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And God said, Let us make Man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created Man in his own image; in the image of God created He him: male and female, created He them.

In several preceding discourses, I have considered the forma tion of the Heavens, the Character and Circumstances of Angels, both Virtuous and Fallen, and the Creation of the World, in which we dwell. The next subject of our investigation, is Man. This subject, though far less splendid than several of the preceding themes of contemplation, is yet peculiarly interesting to us. Every thing that relates to it, must directly and intimately concern ourselves; and nothing of this nature can be, to us, uninvested with serious importance, or undeserving of our particular attention.

Nor is this the only point of view, in which Man claims a high regard. God himself has bestowed an attention upon them, which has not been given even to Angels themselves. Angels, when they fell, were banished for ever from the presence and fayour of their Creator. But, when Man had fallen, the Son of

God descended from Heaven; assumed our nature; lived in this world a suffering life; and died a shameful death; that we might be saved. From the grave, also, He arose on the third day; ascended to Heaven; sat down at the right hand of God the Father; and became Head over all things for the benefit of his Church. Angels themselves are employed by Him in promoting this mighty work; and are all ministering spirits, sent forth to minister for them, who shall be heirs of salvation. For men, Heaven, shut to the Apostate Angels, is again opened. For Man, also, when the earth and all the works that are therein shall be burnt up, and the heavens being on fire shall be dissolved; new heavens, and a new earth, like the fabled Phoenix out of its ashes, shall arise, in which righteousness shall dwell for ever.

Man, therefore, notwithstanding his humble origin, and guilty character, is an object, rendered highly important on account of the peculiar regard, exhibited to him by his Maker. At the same time, we ought, in every general estimate of man, to remember, that at his creation, he was endued with powers, placed in circumstances, and destined to enjoyments, of no inconsiderable distinction and glory. This reference we are, in every such case, taught to make by St. James; who, speaking of the abuses of the tongue, and of cursing our fellow-men as one of those abuses, mentions the original character of human nature as a consideration, plainly enhancing both the absurdity, and the guilt, of this evil conduct. Therewith, says this Apostle, bless we God, even the Father, and therewith curse we men who ARE, or, as in the Greek, who WERE, made in the similitude of God.

In the text, the Author of all things is exhibited as holding a consultation, concerning the creation of man. And God said, Let us make Man in our image, after our likeness. The work of Creation is in the Scriptures indifferently attributed to the FATHER, the Son, and the HOLY SPIRIT. That it is attributed to the FATHER, will not be questioned. That it is attributed to the Son, and to the SPIRIT, can no more be questioned, if we allow the Scriptures to speak the customary language of men; or, indeed, if we allow them to speak language, that has any defensible construction, or any meaning.

The text declares to us, in a clear and decisive manner, that

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more persons than one were concerned in the design of creating Man; and that some Person, or Persons, were addressed by the Speaker. Various attempts have, indeed, been made, to avoid the proof, furnished by this passage to the doctrine of the TRINITY; and in this manner to force out of view the obvious, and only, meaning of the terms. But none of these attempts, which I have seen, will bear examination.

In the first place, the style royal is not adopted here. This is the use of the plural personal pronoun, instead of the singular, to denote an individual; a practice, adopted by modern Princes with an intention to distinguish themselves from inferior mortals. He, who can believe, that JEHOVAH would in this manner violate the propriety of language, to distinguish himself, and countenance human pride and folly, in its ridiculous labours for the acquisition of personal superiority; must, to say the least, have formed extraordinary views, concerning the character of his CREATOR. That God has not acted in this manner, is unanswerably clear from the universal tenour of the Scriptural language. Only a single specimen, and that a doubtful one, of the style in question, can be found in the sacred writings. Nor is this in the Hebrew style; but copied from the decree of a Persian monarch, some thousands of years after the Pentateuch was written. The simplicity of the Scriptural language, is supreme. Every thing is spoken of as it is; and in the mere phraseology of nature. A Jew, if the passage had been intended to speak in this manner, would hardly have been able to discover its signification.

But what places the point in question out of dispute, is the declaration of the same glorious Being, in the third chapter and twenty second verse; And the Lord God said, Behold, the man has become as one of Us, to know good and evil. It will not be pretended, that even a modern Prince, when declaring that one of his subjects had become like himself, would say, "This man has become as one of Us."

Our Saviour, who understood this subject incomparably better than these Commentators, has explained to us this phraseology in a manner, which solves every rational doubt. Speaking, as St. John declares, John xii. 41, in Isaiah vi. 8; He says, Whom

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shall I send, and who will go for Us. Again, addressing his FATHER, John xvii. 21, He says, That they all may be one; as thou Father art in me, and I in thee; that they also may in Us. And again, verse 22, That they may be one, even as we are one. In all these instances, the same Person uses the same language with the same, and that both obvious and exact, propriety. Secondly. This phraseology, also, is not addressed to Angels. Angels could not be addressed in this manner; for such an address would have had neither truth, nor meaning. In the work of creating Man, Angels had as little agency, as the Man who was to be created. Suppose, instead of the proposal to Angels to unite with God in creating Man, we were to substitute a history of this transaction. We should then say, that God and his Angels created Man; and, therefore, that Angels performed a part of this work; or were, in some sense and degree, the Creators of man. The absurdity of this account needs no explanation. It is as really, it is equally, absurd to suppose, that God would address Angels in this manner; and propose to them to occupy themselves, or to be in any way concerned, in this work; in which both He and they knew it was neither proper, nor possible, for them to be at all concerned; as to suppose, that they actually performed a part of it. It was also, according to every Scriptural account of the Creator, and of Angels, wholly improper for Him to associate them with himself in a work, which was exclusively his own. Nor will it be asserted, that God here proposes to create man in the image of Angels. In verse 2, it is said, God created man in his own image. In addition to this, it is to be remembered, that Angels are not mentioned in this history, till a considerable time afterwards; and, therefore, if they had been intended, this could not be known: Whereas in the sense, in which these words have been customarily interpreted, the Persons, spoken of in the text, are expressly named. In the beginning Aleim, (the Covenanters*,) created the heaven, and the earth.

I have observed, that the Author of all things is exhibited in the text as solemnly consulting concerning the creation of Man. Let us make man, said the Divine Workman, in our image, after

*Parkhurst.

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