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Man In The Image Of God

Man In The Image Of God image
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Now let lis look into the nature and j oharacter of man and see if we flnd in ; him n likeness or resemblance to theso things that We say belong to the Divine. Let us begin with the fact of ! ality; that strange something by which it is given eaoh one to feel that he has a . conscious selfhood or identity; that he is not and can not be another; that he is himself , and as suoh, though related to other things, is yet so differential that i he ís not these other things. In this, ' in our measure, we are like the Divine, : and like Him, in our finite degree, we olothe ourselves about with our little i world. Take as another fact our capacity for knowledge. Trae it is limited; we know only in part, and yet we , know ceitainly; our oonsoiousness is not a lie. Öur being is a fact, and of this , we are certain. Our minds are made for truth, and we actually and certainly perceive and know truth - not exhaustively, ( but still truth as far as we can go. And in this we are like the Divine. Truth to us is truth to God. A mathematical axiom is, I suppose, the same to God that it is to us. The same thing will appear when we study the moral qualities. There is in man not only the capaoity for knowledge, and the certainty of truth, but there is the sense of obligation to truth, a feeling that he should be truthful, and Ín this he is like bis Maker, who, from His own nature is eternally obligated and bottnd to irath as a principie. And this principie in man is in his measure the same - the same in kind, differing only in degree- that it is in God. Take the sentiment and the principie of justice in man. The feeling that fierights of others should be sacredly respected, that no one should be wronged or defraiidcd, that we owe justice to each human beinpr, and that we do wrong when we withhoid that justioe; this in us is the same in our measure ae that broader, deeper, and higher sentiment that dwells in the Divine natuie. Or let us study the Divine love; that which seems most central and prominent in God. We know the presence of this sentiment in our own hearts from our experiences of the love of country and place, and friends and f amily, and home. We know it as a sense of delight, of satisfaction, an a feeling of drawing, of yearning, of out-pouring of self for others, or for some principie that we cherish as sacred. This principie of love finds its fullness in God; it flnds its expression in the foims and worlds with which. He has clothed His wisdom and power, and in the beings, human and angelic, that He has called into conscious existence, and made capable of communion with Himself. It finds its fullest illustration in Jesus Ohrist, who is the expresa image of God, who is God to rs, God manifested in human form. Jesus Ohrist is the expression of God's love to a world in darkness and sin, coming to seek and to save that which was lost. And in this sentiment do we flnd the image of God in man, reflected in the suffermg love of mothers for their children, in the love of hoine, in the love of country, in the sacrifices that are made for principies, in the hardships tüat are gladly endured to relieve the sufferings of others. Oh ! what sublime examples have shown out all along through the darkness of this world's history; examples of patriots, of philanthropists, of martyrs for the truth, and of those who, like the beautiful Mattie Stephenson, who laid down her own fair young life in ministering to the safferers from the f ever in Memphis a few jears ago, and the many priests and nuns, Protestants and Jews, harlots and publicans, who, touched by the deep love of humanity and God, count not their lives dear - aye, forget danger and death as they minister now to the sufferers in that and the other stricken cities of the South. Soenes, these, that illumine the ordinary seeming seiflshness of life with a light that cannot grow dim; scènes over which the angels and the Ohrist of Oalvary rejoice; scènes that make us akin to God Himself. Then there is running through all this a feeling of spirituahty, a feeling that somehow there is in man more and deeper than he knows f ountains that are yet unsealed, longings that are yet uurealized, possibilities not yet attained. There is sometbiDg in beauty that he has not yet seen, sotnetbiug in song that he has not yet heard, something in lovo that he has not yet f olt. something in rest that he has not yet known. Hope bears him up in trial and loss and sorrow; and immortality, liko the dawning of a sweet day beyond thenight and the storm, cheers his soul as he presses on to the golden gates. Oh, brothers, we are descended from God we are immortal, and we shall be satisfied when we awake in His image. We cannot close these reflections without thinking of the darkuess, the def ormity, the obscurations of sin. How have appe.tite, and passion, and falsehood, and hatred, and all ovil marred the beauty of God's image in man, and shut out or olouJed the glory of Ilis image. But, even in all this, He lovos His children still, and by all the patience, and longing, and tears, and sufferings of love, seeks to lift us lip, to wash away our stains, to find us in our wanderinga, to save us from our sins, and to welcome us home at last. - Sermón by Jxcv. H. W. Thomas, of Chicago. The Church Spirea. Beeing, in a certain town, the church spiree mounting almost to the clouds, Gotthold bftgan to wonder that om {ore fathers had expended so mueh industry and wealth upon au object which seems to minister to nothirg but superfluous pomp and outward Bhow. After some reflection, however, he remarked that tlieir intentions were no doubt good, and their object praiseworthy. Does not such a tall and stately spire seem lite a giant finger pointing upward ! There can be no doubt our wortny anoestors meant that every clrarch should direct our eyes to heaven, and thereby admonish us that the doctrine preached in the sanotuary below is the only way to the mansions above. As of ten, then, as we see such a spire, let us recollect that here we have no continniüg city,


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