place to point out some of the characteristicks of a human being. And I would observe, that the terms man and human being are synonymous expressions, and designate the highest order of being upon the earth. An inquiry is sometimes made, whether man is 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 the two natures, which are essentially different, must be united to form a correct idea of a human being. The impropriety of calling man an animal, will appear, when we consider that the soul of man is far the most excellent and noble nature. The impropriety of calling him a spirit, may appear, when we consider that the idea of a human being, necessarily includes an animal frame.

Therefore 1st. Man, or a human being, is compounded of soul and body, of intellectual and animal nature. His soul, as it respects its nature, or its natural faculties, is akin to angels. It is made lower than they, both as it respects its station in the universe, being placed on the earth, the footstool of the Deity; and as it respects its capacities not being so enlarged as those of the angels. Angels are spirits, so is the soul of man a spirit, though possessing powers and station inferiour to theirs. As it respects the body of man, 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, is subject to pain, disease, and death. In this respect the body of man has no pre-eminence over the beasts of the earth. 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 world, and the world of

spirits. Not merely because he partakes of the natures of both; but, also, because whilst 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 consists 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, suited 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, judgement, 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 seat or place in the brain, as that is peculiarly 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, even the peculiar seat of the influence of its several faculties may be known even by a child. Perception, memory, and reason have their seat of operation and influence in the head or brain in a particular manner; as is evident, from the various operations they perform, affecting, particularly, that part of the bodily frame. Conscience has its seat of influence in the breast; as is evident, from 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 intellectual and animal nature, I would proceed to bring to view,

2nd. 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 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 natire 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