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 effect 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. 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!

And

An inquiry is sometimes made, Whether the minds of mankind are 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 natural dispositions or geniuses, as human bodies are? Whilst we grant that any peculiar, constitutional, animal frame has its particular influence over the mind, to be consistent, we must grant that any peculiar, constitutional frame of mind has its corresponding influence over the body. 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 mind, 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 convince us, that the minds of men are greatly different and varied from one another, both as it respects their na tive 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 stupour 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' looses 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, or fail in point of its natural capacity. It is only beclouded for a season, from displaying that vigour and lustre, 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.

3d. It is a characteristick of a human being to be lord of this lower, world. By divine appointment, not only the vegetable kingdom, but the animal world is subservient to man. The birds of the air, the beasts of the field, and the fish of the sea, are under his controul both for his support and convenience. The Lord said to man, The fear of you, and the dread of you, shall be upon every beast of the earth, and upon all the fishes of the sea; into your hand are they delivered. Every moving thing that liveth, shall be meat for you; even as the green herb have I given you all things. According to this divine grant, that reason or intelligence with which man is endued, not only renders him far superiour to the animals of the earth, but it brings them all under his subjection. Although some of the animals are far superiour to man in corporeal strength; yet they learn obedience to him, and are at his disposal. See

the horse, that noble animal, daily serving man for his profit and comfort. The generous ox, after performing the labours of the field, yields his owner his. flesh as a rich repast. The harmless sheep is taken for food and clothing. These examples are sufficient to illustrate and show, that man is lord of all below.

4th. Man is a being, capacitated for great and noble actions. His capacity both bodily and mental have enabled him to rear astonishing and lasting monuments of his power and skill. The labours of thousands of individuals are handed down in history as wonders to the world. But lofty pyramids, vast bridges, extensive walls and canals, display but a small portion of the genius and ability of man. We must survey every part of the habitable globe, from the beginning to the end of time, would we discover how vast and astonishing are the effects of his wisdom and power. Shall we say, this power has founded the most magnificent cities, erected the most superb edifices, leveled mountains with plains, and turned the course of rivers? Yea more than this. For wheresoever any traces of the art and power of human beings can be discerned there may we also discern the effects of the intelligence and power of the mind, which render the body its instrument, which bring to its aid all mechanical powers, and which effect all the wonders of art and labour, that any human being has ever beheld. The natural, literary, and moral world can furnish innumerable instances of the greatness and nobleness of human conduct, which does honour to human nature. Both sacred and profane history hand down from posterity to posterity, examples of human beings truly magnanimous, worthy of admiration and imitation. Without bringing to view any particular names we may readily discern, that man is a being capacitated for great and noble actions.

5th. A human being has capacity for endless pro.

gression in knowledge, holiness, and happiness. A being to exist for ever, and to behold more and more of the works of God. The pre-eminence of the human soul over the spirit of the animal creation, is great, both from the consideration of its native, superiour excellence and its immortality. Whilst the one goes downward or perishes with the body, the other goes upward, for ever expanding in eternity. Arguments from reason and analogy may be drawn, to show that the future existence of human beings will be far more enlarged and dignified than the present. All the transformations of vegetables and animals in the present state, serve to confirm this idea. And as the human body is to be transformed into a spiritual, glorified body; so will the human soul be advanced with it, its faculties enlarged, dignified, and suited to its exalted state. Hence man is. capacitated for endless progression in knowledge, moral excellence, and felicity, which is the perfection and highest dignity of his nature. It is the prerogative and perfection of Deity, to be infinite in knowledge, benevolence, and blessedness. And it is the perfection and highest glory of created intelligences to be capable of endless improvements, and to resemble more and more the Author of their being. Having pointed out some of the characteristicks of a human being, the way is prepared to show in the second place, How human beings should conduct, would they show themselves men, or act as becometh rational and accountable beings.

And I would observe the first thing they have to do, is to cease to do evil, and learn to do well. There are none, who have not gone astray, for the word of God asserts, The whole world lieth in wickedness. And how does it become man to refrain from every ignoble and debasing act, which degrades his nature, and to cultivate all manly and noble virtues, which are consonant to his important station. Let him that has stolen, steal no more. Let those, who im

prudently have wounded the feelings of a friend, or injured their neighbour or themselves by their evil ways, be watchful for the future. Whether mankind have transgressed in a greater or less degree, the voice of wisdom calls to immediate reformation. Aged sinners and bold transgressors may well forbear; and surely, since youth are rational and accountable beings, they should readily turn from that which is evil, and cleave to that which is good.

2d. Would mankind show themselves men, they should be honest in their dealings with one another. It is a common proverb, that honesty is the best policy. This may be a good reason for uprightness in the common transactions of life; but a still better one can be given. It is morally fit and suitable, that we should regard the welfare of others as our own. Whatever reasons we can allege in behalf of our own welfare as it respects the comforts of this life, the same can be alleged in behalf of the welfare of others. They have wants in general with our own selves; and have as delicate sensibility of pain and injury when wronged or defrauded. And unjust dealing often brings natural evil, as well as moral guilt. Peace of conscience, individual happiness, and the publick good, demand all men, not only to look to their own welfare, but also to that of others. In all the common contracts and pursuits of mankind towards each other, would they consult mutual benefit, how many evils would be banished from the world. Peace, prosperity, and moral fitness call for uprightness between man and man in their daily intercourse. And since they are rational and accountable beings, they should ever be mindful of the golden rule, As ye would that men should do unto you, do ye even so unto them; for this is the law and the prophets.

3d. Temperance becometh rational and accountable beings. It is not my design in this place to bring to view the loathsome spectacle of persons in the most degrading state of intoxication. Neither to