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The good, therefore, as an ultimate genus, is much more extensive in meaning than the right. It extends to all physical as well as moral good. Our subject requires us to consider it only so far as it applies to humanity. And how far is this? When Jehovah created man, he pronounced him to be “very good,” i. e., essentially good in the attributes of his nature. He was created in “his own image: in the image of God created he him.” “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” That is, he was created a pure spiritual intelligence. He had a clear and correct perception and judgment of pure abstract truth, and of the relations of truth; with the corresponding feelings of obligation to duty, and a power of will sufficient to control the mental states within the sphere of its operations. Now, as a pure intelligence, thus endowed, he is within the limits of his capacity a cause within himself — strictly a self-acting agent, and hence accountable. And as he was created with a feeling of obligation to observe the good as a rule in all his conduct, he was created a subject of duty — he was under obligation to do, to act; and as in each of these respects, and in all others, he was created in conformity with the essential good, he was rectus, right. All this is implied in

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