SERMON VIII.

THE PRIMITIVE RECTITUDE OF MAN.

GENESIS 1. 26, 27.

And God said, let us make man in our image, after our likeness i and let him 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.

COMPARISON is a peculiar characteristic distinction in our world. Few consider the implication and extent of this term. What is it that has formed the distinction among men, as philosophers, politicians, warriors and divines, but this criterion ?→ What placed Sir Isaac Newton at the head of all the philosophers and mathematicians that preceded him, but comparison; comparison between him, Galileo, Copernicus and others; and he was favored in his calculations, demonstrations, and especially in the run of popularity above all his predecessors. What raised the fame of the great Mr. Locke, in the investigation of the operations of the human mind, but a comparison with those who had preceded him? What made Nimrod, Alexander, Cesar and other generals great in war, but their pre-eminence above other warriors, in the butchery and destruction of the human race? In like manner among divines: one important matter with them has been to

investigate man in the original state in which he was created, and compare the same with his present condition.

With regard to the present situation and character of man, this shall be a matter of future attention-but what his state and condition was, when he first came from under the hand of his Creator, is to be the subject of our consideration at this time. If we can from reason and revelation, clearly delineate man in his nature, qualities, and endowments in his primitive state, as form. ed by his God, and exhibit with justice, truth, and precision his present character, situation, and condition, we will then see what man was, and what he now is-and thus it will be rendered easy to the unprejudiced mind, and even the feeblest understand. ing, to make the comparison. It is impossible for me to work up the picture to a perfect likeness in one case or the other, but I shall honestly endeavor to follow the scriptural descriptions of both, as far as my abilities, aided by the Spirit of God, shall enable me.

In respect to man in his original state, as brought into exis tence by his Creator, the text before us, with a few others illus trating it, must comprehend our meditations in this discourse. And here we will learn the Maker of man, the materials of his formation, the excellency of his character, and the happiness of bis primitive condition.

These things are expressed in a summary way in our text. "And God said, let us make man, in our image, after our like

ness, and let them have dominion over the fish of the sea, and "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." We are here plainly informed, that God is the author, maker, and creator of man. He was not made from nothing, as the world was, but he was made from what we should naturally consider very improper materials, to wit, the dust of the earth.

"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." Although we are here expressly acquainted with the matter of which man was made, yet there is a very clear distinction between the formation of his body and his soul. His body was created of the dust of the ground, but not so the soul. It was of a much higher, and more dignified origin. It takes its rise from the breath of heaven. The body was framed from the dust of the ground, but the soul is the breath of God. After the body was duly formed, God breathed into his nostrils, and by this man became a living soul.

It may be here properly observed, the formation of man was marked with peculiar distinction from all the other works of crea tion. Of all other things, the fiat was pronounced, let them be, and they immediately started into existence; but when this world was compleated and replenished with all its furniture, and a creature was to be made to have superintendancy and dominion over the whole, a council seems to be called, and consultation held. Hence, it is said, "Let us make man." This strongly intimates a plurality of persons in the Godhead; that the holy Trinity is here represented as taking counsel together, how this creature about to be created may be of proper dignity and excellency, so as to be the perfection of the creation, and capable of that universal sway and authority with which he shall be invested. Judgment was instantly formed, that he should be made, in their "own image, and "after their own likeness."

These are terms of the same import, expressive of the same shing, in order to heighten the resemblance of man to the supreme God. These words are used in like manner with respect to Adam. "He begat a son in his own likeness, after his own image." And they are separately and indifferently used elsewhere by the sacred historian, when he says, "Man was made in the likeness "of God ;" and again, "In the image of God." These instan ces sufficiently show us, that these two terms are employed to ex

press the same idea, and only to encrease and heighten it; and to show the compleat similitude that man should bear to the glori ous Jehovah. But not only should he be made after the divine image and likeness, but he should likewise resemble him in authority and dominion. "Let them have dominion over the fish of "the sea, and the fowl of the air, and over the cattle, and over

all the earth, over every creeping thing that creepeth upon the "earth." Some have observed, that the plural number being used in this place, when the direction and government of the whole world was to be committed to man, for it is not said, let him be invested with this great authority, but let them, implies in it an argument in favor of Adam's being the head and representative of all his posterity. This is an undoubted fact, that he was to be the federal head of all his progeny, but the present is not a proper place for attending to this subject.

The repetition in our text, "That God created man in his "own image, and in the image of God, created he him," holds forth the superior excellency of his form, the dignity of his nature, and happiness of his state. It is often asserted that God created man in his own likeness and image, and that he was his maker or creator. He was the former of his body, and the father, of his immortal spirit. He was a compounded being, partly of earth, and partly of heaven. Though his body was framed from the earth, yet his soul was immediately created by God, and infused or breathed into him. The special enquiries on this subject, must be these two.

First, Wherein did this image and likeness consist, in which man was originally created.

Secondly, What was the glory and felicity of his state or condition. The

First enquiry is, wherein did this divine image consist; or wherein did this man bear that resemblance or likeness to God, smuch spoken of throughout the holy scriptures.

And in order to be as plain and intelligible upon the subject as possible, it may be considered under various particulars

First, We may consider the dignified frame of man's body, his elevated appearance, his mein and exalted deportment as wearing in some respects a resemblance of his glorious creator. It is true, God is a spirit, not consisting of body or any compounded parts, so that in this respect, man has no similitude to him whatsoever. Yet as man is more curiously and marvelously formed, erect in his posture, and far superior to all other corporeal creatures in excellency, glory and majesty; therefore, in these things, he may be said to bear a resemblance to his infinitely majestic, excellent, and glorious Maker. Hence the Psalmist, in considering the wonderful workmanship of his body, though exceedingly wicked and impaired by the fall, exclaims, "I will praise thee, O Lord, "for I am fearfully and wonderfully made; marvelous are thy "works, my substance was not hid from thee, when I was made "in secret, and curiously wrought in the lowest parts of the "earth." All animals look to the earth from whence they came, but man alone looks upwards, and can conteinplate and survey the celestial world, from whence his superior part descended.

The supreme God is the object of wonder, admiration, and astonishment to all intellectual creatures. He is incomprehensibly wonderful in his essence, infinitely mysterious in the Trinity, and in all his attributes and operations; so man is the most admirable and wonderful part of all creation. He is as it were the universe in miniature, a compend of the whole world, and an abridgment of all the workmanship of Jehovah. He is material and immaterial, corporeal and spiritual, visible and invisible. He possesses vegetative, animal, and angelic life. Thus man is in all respects a wonderful creature, resembling his wonderful Creator.

Secondly, Man was made like unto God in regard to authority, rule, dominion, and dignified power. The glorious Creator governs all worlds, and has the most absolute dominion over them. N