Once more: personality cannot, at least in this world, exist apart from embodiment, or some kind of incarnation, which shall be to it for sphere and vehicle and instrument. "God saw the light, that it was good." The will then was ductile and pliant to all the motions of right reason. The Architect is simply named in the description of the building. development and also a power of self-multiplication. "How is the gold become dim!" What this world would have been without man we can easily picture to ourselves when we read the descriptions by explorers and travellers of those parts of our globe never inhabited or cultivated by man. It is the sea that feeds him. The commercial enterprise of our villages and towns would receive a serious check if the services of the animal creation were removed. 3. Why do not the world's scientists date their era from some memorable transit or occultation? Its winds propel our ships, its electricity conveys our messages. Man may certainly recover the moral image of God. The image of God, which sin has effaced, must be restored before we can be admitted into His presence above. The result to which we come, then, is, that the display of the Divine perfections would produce an effect upon mind, perfectly organized and undisturbed by adverse influences, which would cause the recipient to admire and love the Lord his God with all his heart, mind, and strength; and this effect would be limited only by his capacity. Another of its phenomena is personality, for it exists in man. "God is Spirit," was our Lord's saying to the Samaritan. This consultation was Divine. The Creator has expressly bidden us accept His ordinances of the heavenly bodies as the pledge of His covenant of grace in the Divine Son (Jeremiah 31:35; Jeremiah 33:20-26; Psalm 89:35-37). II. Creation is different in kind from that eternal process of the Divine nature in virtue of which we speak of generation and procession. The earth was without form, and void; and darkness was upon the face of the deep: that is, the earth lay a hideous, barren, and desolate heap; as a waste, howling wilderness, earth and sea mingled together. In respect to his dominion. I therefore ask if in these, and in an indefinite number of similar cases, we esteem this conclusion to be one of the most unquestionable of certitudes, why should the inference become inconclusive, when we observe similar arrangements in the phenomena of nature, the only difference being that the latter are on a vaster scale, and in an endless variety of complication? 1. To the terrestrial individualization of the second day corresponds the vital individualization of the fifth day. THAT LIFE IS VARIED IN ITS MANIFESTATION AND CAPABILITY. No true poet writes for money or for fame. And what are these but marks of the ever-present God? "And God said, Let the earth bring forth grass," etc. Doubtless there are, in God, incommunicable perfections which belong to His eternal essence; and, indeed, it is for having arrogated to himself these august perfections, that man unhappily excavated an abyss of woe beneath his feet. "Yielding fruit. But though a hard one to you and me, you see it did not present the same elements of difficulty to those great men who had made the powers and processes of intelligence their peculiar study. A.). II. A. The two-fold difficulty. As is always the case in the direct intercourse of God with His creature, a covenant was made between the two, the terms of which were clearly defined. There may be variation in the direction and expression of the germinal life, but its original species is unchanged. II. 5. 1. (4) The Scriptures teach that, without holiness, it is impossible to please God; and that faith is peculiarly pleasing in His sight, because of its relation to holiness; it appropriates the righteousness of Christ; it purifies the heart, and produces good works. His nature: spirituality, personality. 2. Has the man of the present age power to raise himself into this exalted order of life? This is enough. Let us learn from the atmosphere a lesson of thankfulness. The differences between Edwards and ourself upon this point may be traced mainly to a distinction which he has omitted to make, but which we deem of great importance. Life is not a continuous drudgery, a going on wearily in a perpetual straight line; but a constant ending and beginning. But do you know what would happen to this ray if you were to place before the hole a prism of finely polished glass? And now let us attend to THE MORAL MEANING OF THE STORY.1. If the magnificent nebular hypothesis of the astronomers — first propounded by Swedenborg, adopted by Kant, elaborated by Laplace and Herschel, and maintained with modifications by such scientists as Cuvier, Humboldt, Arago, Dana, and Guyot — be true, there has been a time when the earth, and indeed the whole universe, was in a state of nebula, or chaotic gaseous fluid. (3) His own glory is the only end which consists with God's independence and sovereignty. Do you count the knowledge of God, and conformity to Him, your highest good, and seek your truest happiness in His favour? We now find that the third one also, though at first appearing not to have very intimate connection with the ocean, does in fact owe to it almost the whole of its efficiency. 6. Possibly this is one of those assumptions which, did we know more, we would affirm less. I cannot say that this is universal, for the stars exist for themselves, and the sun for other planets than ours; and it is a poor thing to say that the life of animals and plants is not for their own enjoyment as well as ours! There is no confusion. But animals have shared the fate of man, the shadow of sin rests upon them; hence their confusion and disorder, their pain, and the many problems they present to the moral philosopher. 3. This must therefore be the end which He in whose image they are made proposes to Himself.V. (4) His own glory is an end which comprehends and secures, as a subordinate end, every interest of the universe. The text suggests a lesson of humility. The discontinuing of all evil.4. It grows in different directions. It appeared in One who claimed to be the Son of God, and who manifested powers, in proof of this claim, such as well befitted it — powers which later, by one of His disciples, were suggestively called "powers of the age to come," and who finally became the firstborn from the dead, being the firstborn son of the resurrection. 3. I do not speak thoughtlessly when I tell you of the ceaseless flow of these waves of light, for they gush forth from the sun by night as well as by day. 3. The impossibility of further progress cannot therefore be argued on the ground of inconceivability. It is the one and only conclusion at which the logician, trusting solely to the logical processes and denying miracles, can possibly arrive. The dry land was made to appear. 1. Theol.," 1:467 — "Our thoughts and volitions are created ex nihilo, in the sense that one thought is not made out of another thought, nor one volition out of another volition. 1. WHETHER MAN HAS LOST THIS IMAGE OF GOD, IN WHICH HE WAS CREATED; AND, IF SO, HOW FAR, AND BY WHAT MEANS HE HAS LOST IT. Nothing seems to be so absolutely beyond human control or modification as the sun and stars of heaven. In his relative position toward other terrestrial creatures. We know that the most complex structure of any plant or animal (man included) is but the elaboration of the simple cell: this cell draws from the world around the materials which compose other cells, and these new cells develop themselves into the different parts which compose their future fabric, root, leaves, buds, etc. Little do these distant stars know what benefits they confer on our small world. II. As to the necessity of thus recovering the Divine image. 2. If the earliest vertebrates of geological history were types of man and preparations for his coming, then pain and death among those same vertebrates may equally have been a type of man's sin and its results of misery. 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