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remain asses, and atheists still remain fools. But to the text again, concerning the sixth day.

THE CREATION OF TERRESTRIAL ANIMALS. "And God said, let the earth bring forth the living creature after his kind; cattle, and creeping thing, and beast of the earth, after his kind : and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind. And God saw that it was good."

Thus, by the fiat of the Creator did the earth bring forth the living creatures, of a greater specific gravity than those produced from the waters, created exclusively to locate upon the earth, only endowed with animal life and instinct, passions which nature alone can satisfy; for, give the brute creation plenty to eat and drink, liberty to range wherever their instinct leads them, and opportunity to repose or rise up at pleasure, and that is the climax of their felicity. And sorry am I that I am forced to see multitudes of the human race such slaves to their sensual passions, that they appear to have so destroyed the image of God in them, by the gratification of their beastial or animal propensities, that they are only fit to be classed with the brute creation; nay, worse, they are below them, for many may be classed with demons.

THE THREE PRINCIPLES OF ANIMAL LIFE.

There is something very peculiar in the sentence, "Let the earth bring forth the living creature that hath life:" that is, as I conjecture, merely animal life; belonging to which there are three universal principles, which are generally

understood, according to the scriptures, as body, soul, and spirit; the body, the external case or form of the animal-the soul, the blood or life thereof the spirit, the universal electric fluid which quickeneth the blood. These appear to me to be the three general principles of animal life, which the Almighty God gave to the living creatures which the earth brought forth. But, concerning the end, and master-piece of his creation, man, he said, (verse 26,) "Let us make man in our own 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."

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Here is mankind spoken of first in the common gender. Let them have dominion," &c., denoting that the whole human race were predestinated to be made in the image of God, "and after our likeness.' The word x Alehim, the name of God, is a plural noun, masculine gender; therefore the text runs, "Let us make man in our image, after our likeness." Consequently the pronoun nu affixed to the words image and likeness, are in unison therewith. I am aware that the Jewish rabbins have interpreted the passage thus—“ "Let us make man," being plural, is no more than a majestic form of speech, which the Lord spake to his angels, and such as kings make use of in council. But the next verse reads, so God created man in his own image;' so that the Jew meets with a difficulty here which he cannot surmount, because the plural pronoun nu (our) belongs to the Creator himself, as the very identical person the man was to resemble

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so that the passage evidently implies a plurality of persons in the Godhead, which the new testament designates as Father, Son, and Holy Ghost, three persons, but one God: the same as man, although composed of body, soul, and spirit. yet is but one person, even as God is only manifest to us in the flesh, even in the person of Jesus Christ. And this accords with Deut. vi. 4, you

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which is literally, Hear יהוה אלהינו יהוה אחד

O Israel, Jehovah our Gods is one Jehovah." The last word signifying, that, notwithstanding the plural noun masculine signifies a plurality of persons, yet there is but one Godhead, a trinity in unity, who in council said, "Let us make man in our image, after our likeness."

THE SUPERIOR NATURE OF MAN.

The brute creation possess nothing more than animal life of the lowest order; therefore, as God, the universal sovereign over all things, created man to be the Lord of the creation, under whose dominion all the inferior orders of animals were put, he, in that capacity, resembled his Maker. But he resembled him in another way-in righteousness and holiness; for he came pure out of the hands of his Maker-as whilst he was in his primitive state, he was possessed with no evil passions, but had love without dissimulation. "And after our likeness:" another form of speech, to denote that, like hs Maker, he was endowed with knowledge, will, and power; and so perfectly eligible to be his Maker's viceroy upon the earth, and exercise dominion over the fish of the sea, the cattle and every creeping thing of the earth. Thus was he the very likeness of his Maker; and

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so likewise, no doubt, as to the form of his person, because, when Christ, the wisdom and power of God, appeared, according to the purpose and foreknowledge of God, he came in the likeness of man, even the likeness of sinful flesh; but when he was transfigured upon the mount, there the glory of his Godhead shone forth through the veil of his flesh-shewing to his disciples what the beauty of man was in his perfect state, before he had fallen, So that man was created in the likeness of Him who was, according to the foreknowledge of God, to restore our nature again unto that perfect state from which it has so woefully fallen. Therefore he came in the likeness of sinful flesh, but only in the likeness; for, had he appeared in the likeness of man before he had fallen, then the purpose for which he came could not have been accomplished. Consequently he came into our death, and " tasted death for every man," that he might redeem and rescue us from the power of death.

And which glorious person, under the title of wisdom, by the mouth of Solomon, (Prov. viii. from the 22nd verse,) saith, "The Lord possessed me in the beginning of his way, before the works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains of water. Before the mountains were settled; before the hills was I brought forth while as yet he had not made the earth nor the fields, nor the highest part of the dust of the earth. When he prepared the heavens, I was there: when he set a compass upon the face of the deep when he established the clouds above:

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when he strengthened the fountains of the deep: when he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth: then I was by him, as one brought up with him; and I was his delight, rejoicing always before him; rejoicing in the habitable parts of the earth; and my delights were with the sons of men. And in the beginning of St. John's Gospel, the same glorious person is written of thus: In the beginning was the Word, and the Word was with God, and the Word was God:" or, according to the original, και Θεος ἦν ο λογος and God was the Word. "The same (that is the Word) was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men." And of him all the law and the prophets testify. He was the Angel of the Covenant.

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In Gen. xlviii. 16, Jacob calls the same person "the Angel that redeemed him." And the Prophet Isaiah, lxiii., after describing the lovingkindness of the Lord to Israel, in the ninth verse, exclaims, concerning the same personage, "The Angel of his presence saved them. In his love and in his pity he redeemed them. And he bare them, and carried them all the days of old.” And in Malachi, iii. 1, he is called "the Messenger of the Covenant," in whom dwelt all the fulness of the Godhead bodily. And, because the Israelites were exceedingly afraid at hearing the voice of God from the cloud, Exod. xx. 19, God promised them, (alluding to the same person,) that he would raise up unto them a great Pro

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