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Finally, let us cultivate such a sense of the nature of our souls, such a self-respect as may induce us to attend to mental cultivation. For excepting the most sordid views and spiritual wickednesses, nothing is more disgusting in a being of a rational and spiritual nature than ignorance of that salvation which alone can render our immortality a blessing.

NUS

LECTURE II.

Man's Primitive State, or the Moral Constitution of his Soul considered.

WE have considered the creation of man, and have shewn that in each of the constituent parts of his nature he was fearfully and wonderfully made.' We will therefore now proceed to the subject announced for our present examination, viz. :— The moral constitution of man in his primeval state.

On this subject the dictates of reason and revelation are agreed: for who can reflect on the moral character of God, as a being infinitely benevolent and holy, without concluding that as man at first came out of the hands of his Maker, he must have been a being perfectly wise and morally good. In concord with this unavoidable inference is the account which the Scriptures give of man's original character; and I think the manner in which it has pleased God to convey this sentiment is as interesting as the sentiment itself is reasonable, and the subject affecting. It may be truly said, that as Jehovah plans like himself, (for he is wonderful in counsel), and executes like himself; (for he is

mighty in working,') so in his word he speaks like himself-speaks as never man spake.' In short, there is an inimitable perfection observable in the language of the inspired writings, in which we see simplicity and sublimity, brevity and fullness, blended together. Examples of this abound in the account Moses gives of the origin of things. Let us hear how he describes man's primitive state: God,' says he, created man in his own image, in the image of God created he him.'-Gen. i. 26 and v. 1. Is not this a beautiful relation of a most important fact?

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Let us then enquire in what consisted that image or likeness of God in which man was originally created?

Here, notwithstanding what has already been said on the spirituality and immortality of the soul, it may first of all be remarked that in the essence of his immaterial nature and its natural faculties, man, as well as angels, was created in the resemblance of God. For is it not self-evident that 'God is a spirit?' If Jehovah was not a spirit he would not be invisible, for he is as all his works proclaim omnipresent. And how could he be, as he is to an infinite degree, the most perfect, and the most glorious of beingsif he was not the most spiritual of beings? Now we say that the soul of man is likewise a spirit and therefore in this respect bears some such resemblance to God, as the glow-worm does to the sun. I am aware that the soul is a spirit, but not so apparent to reason as it is that God is a spirit--but the light of re

velation makes it as manifest to the eye of reason that the body is inhabited by an immaterial being, as the light of the sun reveals the objects of sense to the eye of the body: and I should like to know what there is wanting to the soul essential to constitute a spirit. While it is in the body it gives the most distinct indications that in respect of its origin and nature it is not of it:-for it exercises all the functions of mind, and that in a most surprising manner. Moreover, like God and angels, the soul of man is invisible-visible, like the Father of spirits, only by means of its wonderful qualities and operations-its dissatisfaction in the midst of all earthly good, and those insatiable cravings which bespeak it to be possessed of capacities which none but that' Unbounded Good' can fill-in whom, in its unrenewed state, the soul is extremely averse to seek either its happiness or its safety. To these remarks add what the Scriptures confessedly require us to believe, viz.: that the soul can, and actually does, exist without the body in a future state—and then ask what quality essential to a spirit is there wanting in the human soul?

Again-the soul was created in the likeness of God in respect of its immortality, and as possessing the faculties of understanding and will. For as God 'is the King immortal,' and can never cease to be, so the soul is immortal-it will never die. Hence the worth of the soul. Hence too the greatness of the heavenly felicity, and the dreadfulness of future punishment. These are truths which ought to be felt and that they may be felt is one reason of our

dwelling, possible too long, on this part of the subject before us. We will therefore only add here, that there are learned men who think that this resemblance to God in his natural perfections is intended in Gen. ix. 6, where a reason is given why the crime of murder should be punished with death; and the immortality and accountability of man, are the most powerful reasons imaginable why he should not be deprived illegally of his natural life; because you thus run the risk of slaying both body and soul at once, by forcing an immortal and accountable being into the presence of God, fit or unfit. They therefore, as already hinted, who propogate sentiments subversive of man's physical dignity and amenableness to God for his actions, are chargeable with smoothing the path to murder -chargeable, too, with promoting the continuance of whatever involves needless sacrifice of human life. Because the principal grounds, viz. :-those just mentioned, on which both reason and revelation found the value of human life, they impugn, But to return from this digression, and to advance to the subject respecting in what that image of God in which man was originally created consisted. On this subject it seems to be universally admitted, that it was chiefly in respect of the moral perfections of his nature, that man as created resembled his Creator. We remark, therefore, that the image of God in which man was created consisted in knowledge, holiness, blessedness, and dominion or sovereignty. We are aware that the path thus marked out is a

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