power of that animal motion, on which life depends. That of the stomach, heart and lungs is involuntary. We can give no other account of it, than that which the Apostle gives, "In God we live, and move, and have our being." The motion of our limbs is indeed voluntary; but it is as mysterious as the other. How it is that a mere act of our will contracts or extends the muscles of a leg, arm or finger; and how it is that our volition imparts motion to our own, rather than to any other body, no philosopher, or anatomist can explain.

The mind is still more wonderful than the body. This cannot be an object of sense. It is, however, an object of immediate consciousness. We perceive that there is something within us superior to that gross matter, of which the body consists. We can think, reason and reflect; we can review and contemplate our own thoughts; we can call to remembrance things past, and can look forward and make conjectures on things to come. In our meditations we can, in a moment, pass to distant regions, and to distant worlds, and thence return at our pleasure.

This mind is, in some inexplicable manner, united to the body. It receives all its information by means of the bodily organs. A disorder of body deranges the powers of the mind. Afflictions and sorrows of mind debilitate and waste the body. Hence we know, that there is a union between these constituent parts of man. This union is necessary to the present state; but the nature of it, wherein it consists, how it is preserved, how the soul can act in the body, how it will receive and communicate ideas in a state of separation from the body, we cannot, at present, understand.

That the soul can act in a state of separation, there is no doubt; for we find, that even now the greater part of its exercises are independent of the VOL. I. Rr

bodily senses. It is indeed dependent on these for the first reception of its ideas; but when it has received them, it can review and compare them, and make deductions from them, without aid from the

senses.

We are a mystery to ourselves. We cannot explain the powers, which we possess; nor the motions and actions, which we daily perform. Well may it be said, "We are wonderfully made.”

Shall we think it an objection against the credibility of the gospel, that it contains incomprehensible things? We are as incomprehensible to ourselves, as are the profoundest doctrines in revelation. And yet we exist.

But how are we to understand the Psalmist, when he says, "We are fearfully made?”

To this enquiry we shall chiefly attend.

1. The expression imports the dignity of man in comparison with other creatures in this lower world.

Man is so made, that the sight of him impresses a terror on the beasts of the earth. Moses tells us, "God made man in his own image, and gave him When dominion over every beast of the earth." Noah came forth from the ark, God blessed him and his sons, and said, "Be fruitful and multiply and replenish the earth. And the fear of you, and the dread of you, shall be upon every beast of the earth, and upon all that moveth on the earth. Into your hand they are delivered." To the same purpose are the words of the Psalmist; "God made man a little lower than the angels, and crowned him with glory and honour, and gave him dominion over the works of his hands, and put all things under his feet."

Many of the animals are superior to man in strength and activity, and armed with weapons of destruction superior to any, which man naturally

possesses for his defence; yet the most ferocious of them will retreat before him. If they ever assault him, it is in some peculiar circumstance; when they are jealous for their young, provoked with wounds, or enraged by hunger. There is something in the human attitude and aspect which strikes them with terror, and restrains their ferocity. Yea, many of the beasts readily submit to man's dominion, and suffer him to employ their superior strength in his service. "Every kind of beasts is tamed, and hath been tamed of mankind."

Were it not for this dread of man, which is impressed on the beasts of the earth, we must always stand armed for our defence against them; the wilderness would remain their exclusive habitation; our life would be a state of anxiety and terror ; we could neither occupy the fields, nor walk the roads, nor sleep in our houses with safety.

If God has given us dominion over the beasts of the earth, we ought to exercise this dominion with justice and humanity. Noxious and mischievous animals we doubtless have a right to destroy, but never to torture with wanton cruelty. Beasts, which are capable of labour, we may employ in our ser. vice, but not treat with passionate severity, or unmerciful rigour. Creatures, whose flesh is nutritive to the human body, we are allowed to slay for food; but not to torment with lingering death. In a word, we may never put any creature to unnecessary pain. To do this is morally wrong. It discovers a want of humanity. "A righteous man is merciful to his beast." God, in the law which he gave to the Jews, provided, that the labouring cattle should have their seasons of rest, as well as competent supplies of food. He guarded them against that cruel treatment, which they too often are liable to receive from unfeeling masters..

If man is made superior to the beasts, he should conduct in a manner becoming his natural superiority. He should show himself a man, a rational being. He should exercise a government over himself, restrain his passions, regulate his appetite, keep his body in subjection, cultivate the powers of his mind, look forward to futurity, and act with a serious regard to his eternal existence. David says, "I will instruct and teach thee in the way, which thou shalt go. Be not as the horse or mule, which have no understanding, whose mouth must be held in with bit and bridle, lest they come near to thee." Reason is the dignity of man. Then only we maintain our dignity, when we act as reasonable beings. If passion and appetite triumph over reason, we lose our superiority to the beast, and become as the horse or mule, which has no understanding.

2. We are fearfully made, as our frame demonstrates the power, wisdom and presence of God.

Such a wonderful composition, as man, could not be the effect of chance. It must be the work of an infinite, independent, allwise Creator. David says, "Marvellous are thy works, O God, and that my soul knoweth full well. Thine eyes did see my substance, yet being imperfect, and in thy book were all my members written, which in continuance were fashioned, when as yet there was none of them. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth."

As the frame of our body proves God's agency, so the powers of our mind demonstrate his perfect knowledge. "He who formed the eye, shall not he see? He that planted the ear, shall not he hear? He that teacheth man knowledge, shall not he know? He knoweth the thoughts of men."

We, then, carry about with us clear evidence, that there is a God of all perfections; that this God

is present with us, around us and within us; tha he observes all our actions, discerns all our intentions, watches all our motions, and will bring into judg ment all our works. What a solemn, what a fearful thought! Shall we not tremble at the presence of such a Being? Shall we not tremble at the view of our own frame, which brings this Being to our minds? Well may we adopt the language of the Psalmist; "O Lord, thou hast searched me and known me. Thou knowest my downsitting and uprising; thou understandest my thought afar off. Thou compassest my path and my lying down. Thou art acquainted with all my ways. There is not a word in my tongue, but thou knowest it altogether. Thou hast beset me before and behind, and laid thine hand upon me. Such knowledge is too wonderful for me. Whither shall I go from thy presence, or flee from thy spirit? Thou possessest my reins. I am fearfully and wonderfully made."

What stupidity must it be, to live without the belief, and act without the fear of God, when we have in ourselves a continual demonstration of his existence, power, wisdom and providence? The heavens, the earth, the sea, all things around us declare the glory of God and show his handy work. And God demands, "Will ye not tremble at my presence? Ye have a revolting and rebellious heart." But we need not go out of ourselves. Shall we not tremble at his presence, when we see him around us, and feel him within us? He is not far from every one of us. Shall not his excellency make us afraid? Let us fear, love and obey him. This is our whole duty.

3. We are fearfully made, as the Creator has impressed upon us evident marks of our immortality and accountableness.

The distinguishing faculties of our minds demonstrate, that we were created for greater and no