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seed; to you it shall be for meat.” Seeds denote truths. And by the command to take every seed-bearing herb and tree for food we are taught, that every new truth, produced from all the varieties of herbs and trees, or from all the heavenly principles that grow from the good soil of the mental earth, must be loved and cherished in the soul. This is the way to be fruitful, and multiply and replenish the earth. None of the seeds of truth which we bear from the trees and herbs of our life must be lost. The plants must be eaten, and the seeds sown.

The way to sow them in our heart is to give them to our neighbor. When we affectionately give the truth to our neighbor, for his salvation, it takes root in our own soul.

“And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat." This teaches us that we should bring all our good thoughts, affections and desires, to love, cherish and protect every tender germ and young plant of virtue, denoted by the green herb, which springs from the good ground of the soul : for this also is the way to be fruitful and multiply. Everything good which the heart produces is of God's planting, and should be tenderly cherished. To love a thing is to use it for food, or to make it our own.

“ And God saw every thing that He had made, and, behold, it was very good.” All things were of course good, because God made them.

“ And the evening and the morning were the sixth day.” The sixth day is that auspicious state of mind when all the thoughts

feelings and actions—all the principles of the whole mind are mutually working together for good ; and progressing toward that seventh day or sabbath of rest, when the heavens and the earth will be finished and all the host of them.






“ So God created man in His own image ; in the image of God created He him: male and female created He them. And God blessed them, and said, Be fruitful, and multiply, and replenish the earth and subdue it." (Gen. i. 27, 28.)

Man is an immortal soul. Man is a living spirit. Man is an everlasting mind. Man is not matter. He lives here for a brief season in a house of clay. But that house is not the man. That house can neither see nor hear, think nor feel, smell nor taste. It is the soul that does all these things through the body. The body is but a mere instrument, by which the soul operates upon natural things. Take the soul out of it, and what can the body do ?

When God breathed into man the breath of lives, God pronounced him a living soul, not a material body. Nor did God breathe that breath of lives into a body of clay, but into an immortal mind, a spiritual body. The soul is primary ; the body is secondary. The life of the body is from the soul; the life of the soul from very breath?

God. What is God's breath, but the spirit of truth and love ? And what is the Word of God but that

God speaks it, that He may breathe that spirit into you and me; that we too may become living souls. For if we receive into our souls the breath of truth and love we are alive unto God. But if not, we are dead in sin, though still immortal. The first chapter of Genesis, before us, contains that holy, living breath of God. It is the spirit and life of Jehovah. And it is given to tell you and me how God makes spiritual and living things. It is given to tell us how He makes the spiritual world rather than the natural : how He makes the souls of men, not their natural bodies ; and how He brings those souls into His own image and likeness. And in order to tell us how the souls of men are made, God brings up before our natural thought, in His own divine language and way, an apparent history of the creation of natural things, in order that the things of the soul,“ the invisible things of God from the creation of the world may be clearly seen, being understood by the things that are made ?"

The reason God brings up these natural things, simply to tell how men's souls are created, is, because these natural things all symbolize principles of the soul. And the history is so composed as to show, by correspondences, the process of the soul's spiritual creation or regeneration. These natural things must signify spiritual things, because God, who is a spirit, made them. And they must denote principles in Him that made them, and still fills them with life, and gives them action. And as man was made in the image and likeness

of God, so the things of nature must also denote principles in man.

And now, if we can only look clearly through the symbol to the real, we shall receive some of that spiritual instruction and food for our souls, for which this portion of the Word of God is given. For, think you, the imperishable God speaks the words of eternal life to immortal souls, in merely telling them about the creation of the perishable things of time? It is of more importance to man to know how one soul is created in the image and likeness of God, than how millions of material worlds are made. For the whole universe of matter is but a mere shadow or reflex of the immortal minds of men. Seeing then, that Man is the world in miniature ; and that the universe of things possesses his qualities, and is a broad symbol of his mind, we can readily see that the creation of the human mind could be very accurately described in every principle and quality, and in a regular and successive development, by a history of the creation of natural things : the history being so composed as clearly to set forth, by the law of analogy, the creation of the minds of men, into the divine image.

Now, if men are not ready to believe our premises, let them look at the matter. Let them assume the ground that this history of the creation is a history of the creation of the human mind. That the history is given by God to man, by arranging the things of nature in such order, in the history, as to express, by correspondences, the process of the creation of the human mind. I say, Let them assume this ground, and then

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