text declares it to be," a spirit in man, the inspiration of the Almighty?" Going on the principles of natural reason,—what, indeed, is it that produces in our minds a belief of the existence of the supreme God, but the perception that the world which we inhabit bears strong indications of design and intelligence having been employed in its formation? It is because we perceive, in this beautiful world, some resemblance to the works of our own hands, that we conclude it to be the contrivance of a Being in some respects like to ourselves. Our connection with God is impressed on our minds by the very proofs which bring us a knowledge of his existence; and we could not know that there was such a Being, unless we tried his works by the scale of our own reason. Examine, on the contrary, what our feelings are when we look to the operations of the lower animals. In their instincts we perceive, no doubt, much curious contrivance; but it occurs to us at once, that the contrivance is not their own; that it proceeds without design on their part; and that, in fact, they are but a sort of machines in the hands of a superior power. We immediately, therefore, perceive that there is a part of our nature in which we bear no relation to them; and in following out the proofs of the existence of God, we see that there is a part in his nature in which he must be related to us. That part is reason and intelligence. To this principle we necessarily ascribe all the artifice and contrivance discernible in the order of the universe; and we are conscious that this is a principle which we ourselves exert in our most important actions. Thus, from the consideration of his rational powers, man dis covers one of the ties which bind him to the Father of nature; one of the analogies which he bears to the most exalted of all Beings; one strong lineament of that divine image after which he was originally formed. The same great truth will appear in a still more striking light, if we proceed to consider man, farther, as a moral being. While the other animals follow blindly the impulse of appetite, without discerning the tendency of their actions, there is impressed on the mind of man a rule by which he judges himself,a sense of right and wrong in conduct, by which he becomes conscious that he is the object either of love and esteem, or of contempt and hatred. While he attends to this monitor within, he is strongly incited to take the good and honourable part, and to spurn at every thing which is unjust, despicable, and shameful. Whenever this ruling principle of his actions obtains a due force in his mind, man at times displays the most estimable qualities, and is evidently a being to be in a high degree respected and loved. Whatever may be the real case of the world in general, yet the many examples with which history, or our own observation may supply us, of men truly and greatly virtuous, show clearly what human nature is capable of; what admirable fruits it may bear; how many traces, in its moral capacity, it may exhibit of the workmanship of the divine hand. And these traces are not confined to any particular ages and countries; but at all times, and in every region, under all forms of religion and government, in savage and in civilized society, the native goodness of the human heart has had many opportunities of displaying itself. Now, my brethren, let us reflect on the very high dignity and importance of this part of our constitution; how much it elevates us above the other creatures; how close a connection it forms between us and the Almighty! Dọ not our natural feelings assure us, that those qualities which are the objects of esteem, of love, of reverence, are by far the highest and most dignified qualities which any being can possess, and that, without these, all other qualifications are absolutely trivial and insignificant? The moral attributes, therefore, are in fact those alone which command our real veneration in the divine nature itself; for whatever might be the intelligence or the power of the Deity, unless he were also good, we might, indeed, regard him with fear or wonder, but it is evident we could not reverence or adore him. Reason and intelligence, accordingly, however lofty and sublime a thing it may be, is yet truly admirable and valuable only when it acts in subservience to moral goodness; and a being who is capable of moral goodness, who has a sense of right and wrong impressed on his mind, evidently possesses, or at least is able to acquire, the highest and most excellent of all possible qualifications. What, then, can this part of our nature be, other than "a spirit in man, the inspiration of the Almighty ?" How are we here exalted above all the other creatures around us, and what kind of philosophy is that which would pretend to account for our moral feelings from any thing which we possess in common with them? How can we derive, except from God himself, except from the spirit which he has breathed into man, any feeling of those excellencies, any love for, or any aspiration after that goodness which indisputably constitutes his own greatest attribute? Is not our relationship to the divine nature apparent in this, that we alone, of all the creatures breathing upon the earth, are capable of having any relish of those perfections which alone render God himself the object of worship and love? I should now proceed to consider man as a religious being; but this branch of the subject, and the practical inferences to be drawn from the whole doctrine, I must defer till a future occasion. I shall only remark farther at present, that inquiries such as those in which we have been engaged, are by no means inconsistent with the business of this place; nor are the reflections in which we have indulged in any respect contrary to the peculiar doctrines of the Christian faith. Although it is the great object of our religion to represent man as fallen, and as requiring his nature to be renewed, yet this supposes human nature to be originally good, and worthy of the divine care and protection. It supposes the vitiation not to be incurable; and, therefore, it is highly reasonable, and of important service to religion, to consider what our nature is in itself, independently of the accidental corruption into which it is fallen. It is surely delightful to turn our eyes from the actual vice and folly prevalent in the world, and to discover in the mind of man those fountains of wisdom and goodness which were originally placed there by his Maker, and which still remain, however the waters which have flowed from them may have been stained and poisoned. As St. Paul, speaking with triumphant exultation of |