SERMON IV.

CHARACTERISTICKS OF A HUMAN BEING.

1 KINGS II. 2.

Show thyself a Man.

THESE words contain the charge of a dying father to a surviving son. They were addressed by king David to his son Solomon, who was to succeed him on the throne, and be king over Israel. Solomon was at this time about twenty years of age; an early period for him to enter upon so weighty a charge as the government of God's people. But, as he was endued with extraordinary wisdom, David exhorted him to show all Israel, though he was but a child in years, he was a man in capacity and attention to business, and qualified for the station to which God would shortly raise him. "Now the

days of David drew nigh, that he should die; and he charged Solomon his son, saying, I go the way of all earth; be thou strong, therefore, and show thyself a man; and keep the charge of the Lord thy God, to walk in his ways, to keep his statutes, and his commandments." This is an address truly worthy, from an aged king to a young prince; and claims the consideration of all human beings.

I would remark, that the terms man and human being, are synonimous expressions, and designate the highest order of being upon the earth. An inquiry is sometimes made, whether man be an animal or spirit. But a direct affirmative answer to either of the interrogatives, would not be correct. No single term will answer the definition, as two

natures, which are essentially different, must be united, to form a correct idea of a human being. The absurdity of denominating man an animal, will appear, when we consider, that the soul is far the most excellent and noble nature. The impropriety of calling him a spirit, may be seen, when we reflect that the idea of a human being, necessarily includes an animal frame.

In illustrating the present subject, I propose to point out some of the characteristicks of a human being.

1st. A human being, is compounded of soul and body, of intellectual and animal nature.

The soul, as it relates to its natural faculties, is a kin to angels. It is made lower than they, both as it refers to its station in the universe, being placed on the earth, the foot-stool of the Deity; and as it relates to its capacities not being so enlarged. Angels are spirits, so is the soul of man a spirit, though possessing powers and station inferiour to theirs.

As it respects the human body, it is a complete animal frame, and is kin to the animals of the earth. Its very nature is matter, as it is formed of the dust of the earth, and is subject to pain, disease, and death. In this view it has no pre-eminence over the beasts. Its superiority over them arises from its being of a more delicate, beautiful, and noble frame; from its erect posture, its admirable figure, its countenance most expressive; but especially from its being a subject of resurrection, and of transformation into a spiritual body. Hence the peculiar propriety of calling man the uniting link in the great scale of being, between the animal kingdom and the world of spirits. Not merely that he partakes of the natures of both, but also because while his superiour nature is inferiour to the powers above, his inferiour nature is superiour to the other animal natures upon the earth.

As the body of man is composed of various members and senses, capable of performing the actions and offices suited to its corporeal nature; so the soul consists of several faculties, which sustain and discharge a variety of offices, correspondent to its intellectual nature. Divines make some variation in the enumeration of the several faculties of the human mind. Some class them in the following order; perception, reason, judgment, and will. Others into the following: perception, memory, reason, and conscience.

An inquiry and dispute have long existed respecting the part of the animal frame, in which the soul is seated. Some maintain that it has its chief place in the brain, as that is particularly the seat of sensation. Others think that it is seated in the heart, as that is peculiarly the seat of affection and will. Perhaps it is impossible to ascertain or point out the local situation of the soul in the body. But, its seat of influence, as to the peculiar exertions of its several faculties may be known by a child. Perception, memory, and reason, have their operation. and influence in the head or brain, in a particularmanner; as is evident from the various operations they perform, affecting particularly that part of the bodily frame. Conscience has its influence in the breast; as is manifest by the pleasure or pain that is experienced from the discharging of its office, in approving or condemning. The heart is the seat of affection, whether of love or hatred; and of the will, whether of good or evil. Having made some observations concerning man as a being compounded of soul and body, of an intellecual and animal nature, I proceed to bring to view,

2dly. Some of the various and interesting views, in which the human soul may be considered.

And to man, especially, the subject is a pleasing and interesting theme. That the human soul is a thinking, intelligent substance, we may readily discern by turning our thoughts to the immediate

transactions of the mind, or towards those varied external operations of man which are evidently the result of intelligence. Reflections and conclusions, plans and schemes, stamped with intelligence and carried into effect, bespeak a designing, intelligent agent. But the human soul is not only endued with intelligence, it is gifted with power also. It is the mind, which, at its pleasure, causes the muscles to be braced to raise the arm, or to move it in any direction. And how strikingly is the power of the human soul displayed in a time of imminent danger! How suddenly are the body and its members in a posture of defence! How quickly and powerfully exerted!

An inquiry is sometimes made, Whether the minds of mankind be not entirely similar, except that some are more capacious than others. But another inquiry, with greater propriety might be made. Are not human souls as varied in their native qualities and geniuses, as human bodies are? We behold some minds more moderate and careful than others; some, more hasty and rash; some more social and engaging; and some, more discerning and profound. And we can discern these varied native dispositions of the human soul, in all the varied constitutional peculiarities of the human body. No one can show that Deity could not bring into being as great varieties of mind as of matter. Reason and observation unite to teach us, that the minds of men are greatly different and varied from one another, both as it respects their native quality and inherent disposition.

The human soul is capable of great activity and enjoyment; and it is also subject to fatigue and pain. At one time, it ascends to the stars in contemplation, and to the heavens in enjoyment; at another it descends to the lowest depths of stupor and distress. In the present state, it is like the body and all sublunary things, continually varying or changing. An inquiry is naturally suggested,

Why is the human soul said to be immortal? One reason is, when the body becomes lifeless and inactive, entombed in the silent grave, the soul loses not its sensibility and activity. Brought into existence not to die, but to survive beyond the end of time, and to flourish in immortal bloom.

With this view we may conclude when all the infirmities of disease and tottering old age enfeeble the body, the soul does not decline, nor fail in point of its natural capacity. It is only beclouded for a season from displaying that vigour which it would do, were its decaying frame changed into a healthful and active body. Hence we may discern the vast superiority of the one over the other.

3dly. Man bears the image of his Creator.

After the Lord had created the heavens and the earth, and furnished the world with a rich profusion of vegetative and sensitive natures, he was pleased to form man, a noble and intelligent being. The scriptural account is this. "God said, Let us make man in our image, after our likeness. So God created man in his own image." Then in his original state man was an intelligent and holy being. And, though in consequence of the fall, he is brought into existence destitute of holiness or the moral image of God; yet, in the very frame and constitution of his intellectual nature, he bears the image of his Maker. His soul is a transcript of the natural perfections of the Deity. God is a spirit infinite in intelligence and activity; and the soul of man is a finite, intelligent, and active spirit. Known unto God are all things from the beginning of the world.-And man has perception and memory, and is endued with reason, by which he can trace effects to their cause, and demonstrate the Being and perfections of the Author of nature from the works of creation and providence. The Lord beholds an essential difference between virtue and vice, holiness and sin, in their very natures.

And man is capable of discerning