^ PRINCETON, N. J. ^^' JlU^J/^-Jf Division. Section . .EK ..7.UX. Shelf. Number /. Z22a i .. r.' ,^:/2.S' ^ <'^x.^V ^->*^V:^ ^.;... 319—360 A Sermon delivered at Boston before the Massachusetts Convention of Congregational Ministers. IL THE INFLUENCE OF REVEALED RELIGION IN AMELIOR- ATING THE CONDITION OF MAN 351—38? A Sermon delivered at Ptsrtland before the Maine Bible Society. m. ON THE EVILS OF WAR AND THE PROBABILITY OF THE UNIVERSAL PREVALENCE OF PEACE 368—381 A Sermon delivered at Portland before the Peace Society of Maine. IV. THE TRUTH OF CHRISTIANITY PROVED FROM IXS LE- GITIMATE MORAL EFFECTS 382—395 V. ON CONSCIENCE 39^-409 VL CONSEQUENCBS OF NEGLECTING THE GREAT SALVA- TION , . 410— 4fl :ll OF THE LIFE AND CHA^IACTER PRESIDENTAPPLETON. IN a sketch of the character of President Appleton, prefixed to his Addresses, there is a reference to the sermon, delivered at his interment,* which " had already been published at the re- quest of the Trustees and Overseers of Bowdoin College, and would shortly issue from the press in connexion with his theo- log'ical works." It has not been thought best to insert in this volume the whole of that discourse. Extracts will be given from it, with some alterations and additions. Jesse Appleton was born November 17, 1772, at New Ipswich, New Hampshire. The genealogy of his father's family has been traced to John Appleton Esq. of Waldingfield in Suffolk (Eng.) who died in 1436. Samuel, a descendant from John, of the eighth generation, came to America in 1635. A grandson of Major Isaac Appleton, grandson to Samuel, was Francis, the* father of the subject of this memoir. He was esteemed a truly excellent man, pious from early childhood, of vigorous intellect, and of a remarkably calm, sober disposition. He died in January 1816, aged 83. A brother of Francis v/ns a clergyman, of some distinction, in Brookfield, Mass. * Rev. Benjamin Tappan of Augusta, author of this Memoir B ^^ MEMOIR Oi It does not appear, Ihat the early years of President Appletou were distinguished hy any striking indications of intellectual ex- cellence. He was much beloved, as an "amiable, pleasant" youth ; but the impression was not received by those around him, that he possessed extraordinary powers, or was destined to future eminence. He became a member of Dartmouth College in 1788. While at that Institution, he was " diligent in his studies, amiable in his manners, and blameless in his deportment." The year before he entered College, the attention of the students had been direct- ed, in an unusual degree, to their spiritual interests; and the ef- fects were still apparent in the solemnity and zeal, evinced at their religious meetings. The mind of Appleton, already by parental counsels and example, imbued with a respect for Christi- anity was now more deeply affected by its truths and obligations. At what time he was made a subject of renewing grace, is a ques- tion, respecting which it is believed, he was not himself decided. He was not, indeed, accustomed, at any period of life, to be very confi- dent of his own piety. The only evidence, on which he thought it safe to rely, was derived from "the perception in himself of those qualities, which the Gospel requires:" and when he com- pared his own attainments with the high demands of the Gospel, he could not readily convince himself, that he had " passed from death unto life." On leaving College, he spent two years in the instruction of youth at Dover and Amherst. His situation, during this period, was not peculiarly favorable to spiritual improvement ; and, though he was deservedly much esteemed by his pupils and asso- ciates, yet there was a want of constant devotion to God and religion, on which he afterwards reflected with deep regret. Having completed a preparatory course of theological study Ajnder the direction of the late venerable Dr. Lathrop, of West Springfield, he began to preach in the summer of 1795; and such was the opinion, then entertained of his talents and piety, that some clergymen in Massachusetts, who did not consider him, as according fully in sentiment with themselves, strongly recom- mended him to certain vacant parishes, as a candidate for settle- ment. After preaching about two years as a candidate, he was PRESIDENT APPLETON. Vll invited to preach in the (own of Hampton N. H where in Febru- ary, 1797, he was ordained to (he pastoral care of a church and parish. In this new and important situation, he proved a -workman that necdeth not to he asJiamed. Much of his time was devoted to study: to study, not in name, but in reality. For "he had that first requisite of all true and durable greatness, the habit of pa- tient, longcontinued attention." Nor was his industry t idered fruitless by the want of system. He knew the advantages of method, and he conscientiously availed himself of them. There was an order, a regularity in his various pursuits, that beautiful- ly corresponded with the stricture of his mind, and the symmetry of his charactpr. As the result of his inquiries he adopted reli- gious opinions, differing considerably from those, which he at first entertained. At the time of his settlement his views were in accordance with the system of Armenius. Those, which he afterwards cherished, the attentive reader will find devel- oped in this volume. The change was not hastily made, nor was it owing to any undue influence of the opinions of oth- ers. " For authorities without proofs he had but little rever- ence." He thought for himself and sought after truth with the most careful, laborious research ; always accompanied, as (here is good reason to believe, with fervent prayer for Divine illu- mination. His sermons, though free from all elaborate display of learn- ing, were written with uncommon care and accuracy. Establish- ed in a country village, he found it necessary, if he would be un- derstood, to use great plainness of speech. Superior to a foolish pedantry, and solicitous to be useful, he uniformly studied sim- plicity and perspicuity of expression. But his simplicity nev- er degenerated into vulgarism. At an early period of his ministry, his discourses were distinguished by richness of senti- ment, by strength and purity of style. It was his practice to write but one sermon a week, and to (inish that bafore Saturdaj'. He was very attentive to his people, visited them often, and "always, as a minister." Frequently when visiting his parish- ioners, and when visited by them, he spent a portion of the time, in reading some religious book; such as Doddridge's Rise and Progress. VllI MEMOIR OF It does not appear, that his ministry was uncoinmonly success- ful. The race is not always to the swift, nor tJie battle to the strong. That he felt very deeply the importance of the trust committed to him, and assiduously and ably performed its duties, was doubt- ed by no one that knew him. In all his intercourse with his people he was prudent, faithful and affectionate. Whether he ministered in the sanctuary, or taught from house to house^ or dis- pense ' instruction to children (a service, in which he peculiarly deligiiied) or conversed and prayed with the sick and afflicted, they were convinced, that he loved them, and earnestly desired their temporal and eternal welfare. They were not wanting in affection to him. Of this they gave abundant proof, while he dwelt among them ; and after his removal, when he visited the place, they gathered round him, like children round a father. His coming occasioned universal joy : and they wept at every new parting. It has been said, that some of them were.scarce- ly able to speak of him without tears. He was much beloved by his brethren in the ministry ; and was active in every effort to promote ministerial fidelity and im- provement. At his suggestion, several clergymen in the vicinity were accustomed, quarterly to meet at each other's houses, for the purposes, of private fasting and prayer, and of free conversa- tion upon theological inquiries and official duties. At his sug- gestion also, a periodical work was published, entitled the Pis- cataqua Evangelical Magazine, to which he contributed several valuable essays, under the signature of Leighton. He was regarded with peculiar respect by all the churches and congregations in the neighborhood; and, though at the time of his settlement, and during fhe continuance of his ministry, there was much unhappy division and animosity between the two societies then existing in Hampton, yet in view of both par- ties Mr. Appleton was constantly rising in estimation. It has been remarked by one, who was with him on several ecclesiastical councils, and on some occasions, when thecases, un- der deliberation, were unusually difficult, that "his discernment, discretion, and decision were always conspicuous." By these qualities, indeed, he was uniformly distmguished. A superficial observer might not always have thought him very quick of ap- PRESIDENT APPLETON. , IX prehension. For he neither expressed, nor formed an opin- ion rashly. He knew that the humnn understanding is o( limited capacity, ;ind is liable to err. Me reflected, he exam- ined, before he came to a conclusion; but having decided, he seldom found occasion (at least in the later years of life) to alter his opinions. — As he judged correctly, so he acted wisely. Both in public and private life, he conducted with consummate pru- dence ; a virtue, not always found connected, either with gen- ius, or piety But the centinel at the door of his lips was always at his post. He never ceased to ponder the path of his feet, nor could it ever be said of him, that there was no judgment in his go- ings. Yet his feelings were ardent, his spirit was resolute and commanding. He united caution with firmness, and zeal with discretion. * In the year 1800 he was married to M'ss Elizabeth Means, daughter of Hon. Robert Means of Amherst N. H. In her he found a friend, worthy of the connexion, which, for nearly twen- ty years, so happily subsisted between them. They had six children; three sons, and three daughters. The youngest child, a son, was very suddenly taken from them, when three years old, in October, 1817. The other five children are still living. That Mr. Appleton stood high in public estimation, was made evident in 1803, by his being selected, as one of the two princi- pal candidates for the professorship of theology in the Univer- sity at Cambridge. A few years after he received both from Harvard and Dartmouth the honorary degree of Doctor of Divinity. Upon the death of Dr. McKeen, the first President of Bowdoin College, Dr. Appleton was chosen his successor. At'ter much serious deliberation, he accepted the appointment, and was in- augurated in November, 1807. For the office of presiding over a Literary Institution, he was admirably qualified. In his character was united the spirit of command with those qualities that conciliate; and he was sure to gain the afiection and respect, both of the students, and of his as- sociates in the government. The responsibility, attached to his high station, he deeply and constantly felt; and with singular firmness, discretion, diligence, and success, he performed its dii- X MEMOIR OK ties. With wisdom did he conduct himself in perplexing circum- stances ; and when at any time his measures were misunderstood, and his fidelity was requited with jj^sentment and reproach, he exhibited a gendine magnanimity. He was never indeed, unmindful, that the beings, placed under his care, were endued with reason, and he did not wish to govern them by mere au- thority and power. Whenever he rejected their petitions, he sought at the same time to convince them, that it would be wrong to do otherwise ; to their complaints and remonstrances they al- waj's found him willing to attend; and, if they could not prevail to alter his determinations, it was because he had proceeded with deliberation andsound judgment in formingthem. He expected, from the first, to meet with ditliculiies. But, "O, my God," his prayer was, "enable me to act uprightly, prudently, uniformly, resolutely, and with love to thee : Then, let come of it what will, by thy grace, I will endure it all "* The prayer was an- swered; and the resolution, connected with it, was accomplish- ed. Like the glorious sun in the heavens, he swerved not from his course ; and, if the mists of passion and prejudice ever ob- scured his brightness, they were soon dissipated, and he shone forth with new and augmented splendor The interest, which he felt in the prosperity of the institution, could not be exceeded. It was a solicitude, that never slumber- ed. Toward those, who successively became its members, he possessed and manifested the feelings of a father. In administer- ing reproof he was unrivaled. There was such a solemnity in his manner, and pungency in his rubukes ; the guilt, baseness, and ill consequences of vicious conduct were so plainly and for- cibly represented, that the delinquent must have been hardened indeed, if his mind were not overwhelmed with shame and re- morse. It is known, that in many instances the effects of his ad- monitions were salutary and permanent. As an instructer, President Appleton was most attentive and assiduous. Though it formed no part of his official duties, he prepared and delivered, for the benefit of the students, upwards of fifty theological lectures, in which he treated of the being, at- tributes and providence of God, the necessity of a revelation, the * Extracted from .1 little MS. containing pious tlioughts and meditation;. PRESIDENT APPLETON. XI evidences, and several oillie more important doctrines, of Chris- tianity. To the composition of tlicse lectures he de\oted much time, thought, and study. Truth is exhibited in thcni with great clearness of illustration, cogency of argument, and frequently, when the subject would admit, with very powerful applicatioD to the conscience and heart. The benetits, resulting from his F'residency, as well to the community, as to the College, it is not easy to aj)preciate. To his wisdom and fidelity must be attributed, in no small degree, the high rank of Bowdoin College among the literary institutions of our country. The deep interest, which he felt in the tempo- ral and eternal welfare of the students, and the happy tendency of his instructions to promote it, were exhibited, in the most im- pressive manner, at the annual Commencements. One could not witness on these occasions his dignified, graceful demeanor; nor listen to his prayers, so pertinent, solemn, and fervent ; to his addresses, so full of sentiment, eloquence, and feeling, without strong emotions of admiration and delight. Those habits of intense application, which he had formed, while the minister of a small country parish, it was not to be expected, that he would relinquish, when placed at the head of one of our tirst seminaries of learning. He still continued to be " a close and uniform student." He was much adduced to philological researches; more especially in reference to our own languao-e. The principles of grammar, the laws of pure, classical composi- tion, and of correct pronunciation, were subjects of his exact and critical attention. It has been said, that "he excelled in ethe- cal inquiries ;" and it may be added, that he was well versed in metaphysical disquisitions. It was one effect of his acquaintance with subjects of this nature, that on certain points, in regard to which others have imagined, that they saw clearly, and were authorized to speak positively, he was far more cautious and doubtful. He knew so much about them, as to know, how lit- tle can be known. Theology was ever his fiivorite study: and not without rea- son was he accounted one of the first divines in ?^ew England. He was far from indulging the spirit of controversy ; but he lov- ed to agitate important subjects, and his mind was richly furnish- Xll MEMOIR OF ed for such discussion. " No man," said a distinguished divine of the Hopkinsmn school,* "knows better, how to ask a ques- tion, than Mr. Appleton." It is believed, that others not un- skilled in theological science, have had occasion to feel the cor- rectness of such an observation. The services of President Appleton in the pulpit were univer- sally, and in a high degree, interesting. In the best sense of the expression, he was more, than most others, a rational preacher. His ideas were exhibited with great clearness, and in a manner peculiarly convincing. If the important truths, which he utter- ed, did not always reach the hearts of his hearers, yet, like the great apostle of the Gentiles, he commended himself to every man's conscience. It was difficult for those who heard him, not to feel, that they were accountable beings ; that their Creator had a per- fect right to fheir love and obedience ; that by their transgressions they had incurred His just displeasure ; and that it must needs be ajearful thing to fall into His hands. Religion appeared most evidently a reasonable service ; and the sinner often found him- self convicted, at the bar of his own mind, of the most egregious folly. He portrayed the scenes of futurit}^, as one who knew and felt them to be real ; and who earnestly desired to produce in the minds of others a conviction, deep and influential, as his own, of the value of the soul, and the certainty of eternal retri- butions. — His eloquence was his own. It was such, as became " a legate of the skies." There were no tricks of oratory. But there was the eloquence of truth, of reason, and of feeling. His manner of writing was distinguished by strength and energy . liis manner of speaking, and I may add. his very looks, were sin- gularly solemn and impressie. On hearing him preach, and, if possible, still more, on hearing him pray, one naturally thought of applying the epithet apostolic. That his public services were very highly valued, was made sufficiently evident by the frequency, with which they were so- licited. Within a few years, he was invited to preach, not only before the Bible, Missionary, Education, and Peace Societies, of Maine, and, on more occasions than one, at meetings of citi- zens, associated to suppress immoralities, and to promote the bet- ter observance of the Sabbath; but also before the American * The Rev. Dr. Spring of Nevvburyport. PRESIDENT APPLETON. Xlli Board of Commissioners for Foreign Missions, of which he vv;\s u member; before the Legislattire, at the annual election; and the same year, before the Convention of the Congregiitionnl Clergy; before the Massachusetts Society for the suppression of Intemperance; and had his health permitted, he would in the year on which he died, have addressed the Society for promot- ing Christian Knowledge. His discourses, on several of these occasions, are already hefore the public. Those, who were not particularly acquainted with President Appleton, might, in some instances, infer from the reserve and gravity, which they witnessed, that he did not rehsh society. Such an inference would be erroneous. Of the pleasure, found in' social intercourse, he was peculiarly susceptible. To his friends he uniformly gave a most cordial reception, and discovered a strong and generous attachment. His dwelling was the abode of hospitality. His politeness and courtesy were "not the sub- stitute, but the expression of real kindness." He had an uncom- monly nice sense of propriety in conduct; and treated, with the utmost delicacy, the opinions and feelings of those, with whom he was conversant. He was scrupulously observant of truth; es- pecially in reference to the sentiments, words, and actions of others; and often lamented the prevalence, particularly in the religious world, of misrepresentation and slander. He was not disposed to loolc, through a magnifying medium, at the errors, or the sins, of his fe!low-men. There were tliose, whom he viewed, as embracing unscriptural and pernicious sentiments; but he Avas not fond of opposing them hy positive assertions, or harsh epithets. He believed that men are accountable to God for their religious opinions ; but he did not wish to see the es- tablishment of ecclesiastical tribunals; and was jealous of any en- croachment upon freedom of inquiry. President Appleton was, in truth, a man of an excellent spirit. The more intimately you knew him, the more plainly you per- ceived, that he possessed real humility, meekness, and candor. The law of christian kindness ti-as in Ins lips^ and the spirit of christian benevolence governed his conduct. Nor were his virtues of doubtful origin. They were plainly the fruits of vi- tal pietv. God had written His law upon his heart, and had put C XIV MEMOIR OF His fear ;uid iovc within him. In the perfect character, in the righteous g-overnsnent, of Jehovah, he had strong confidence; in every event he acknowledged His hand ; and in conformity to His will sought to regulate his actions, words, and thoughts. His sense of religious obligation was strong and constant ; he appeared to live, as seeing Him who is invisible. He was emi- nentl}' a man of prnj'er. His devotions in the family, in the College chapel, and in the sanctuary, were those of one, who lived near to God; and his habitual deportment evinced that he cultivated, with uncommon assiduity, an intercourse with heav- en. If there are those, who make their prayers a substitute for the disciiarge of moral duties, it was not so with him. There was in him, in constant, vigorous exercise, a genuine principle of integrity; and he aimed at universal rectitude of feeling nnd of practice. Hence in every relation and circumstance, he cithibited, with singular uniformity, the christian temper cnul deportment. His domestic character was a lovely exhibition ofChri^tianity. Ho was the last man, of whom it could be said, that, although apparently a christian abroad, he was negligent of diity, and the slave of bad passions, at home. Toward all around liim there was an unintermitting flow of the sincerest good will and kindness ; at times, he indulged in sallies of wit and humor. In the governmo'.it of his children he happily united affec- tion with authority. He did not allow them in sin; he did not permit them to be disobedient 5 but his control was that of a lather and a fiicnd. He interested himself in their pursuits and pleasures; amidst the cares and avocations of an arduous station, he found leisure to superintend their studies, and, by frequently conversing and prrLving with liiem, to seek iheir salvation. As President of a College Dr. Appleton manifested to a high degree the influence of a christian spirit. Punctual and diligent in performing the common duties of his office, besought, with untiring assiduity, the literary' improvement of the students; but, with a fjlill more fervent zeal, he sought their eternal welfare. Of this lliey could not but be convinced: and such an influence was given to the truths, duties, and sanctions of religion by his character, instructions, and prayers, as to occasion the remark, ■'It is impossible to go through Bowdoin College without receiv- PRESIDENT APPLETON. XV ing serious impressions." — He ever rejoiced, when the students made proficiency in science; but as for himself,* so also for them, it was the great object of his wishes, that they might know God their Maker, and Jesus Christ their Redeemer. Many a sleep- less night did he pass, on hearing, that any of them were vi- cious' and often was his soul cast dozen, and disquieted zvithin him. on observing little or no evidence of vital piety among them. But when the character of the snidents, in this respect, was changed, and some of them were thought truly pious, " it is," said he, "a great and glorious thing. It is what we have long been praying for. The mercy of the Lord toward us has been unutterable. Praise, everlasting praise, be rendered to His name." His benevolence was not confined within narrow limits. He loved his country, and his species. He earnestly desired the universal ditfusion of christian truth and virtue. Whatever me- naced evil to the church of Christ, he viewed with alarm ; what- ever appeared conducive to its extension and prosperity, he bail- ed with delight. He considered it a peculiar favor, that he liv- ed in so glorious an age, and was permitted to witness events, so auspicious to the best interests of mankind. Exertions for the distribution of the scriptures, for evangelizing the heathen, for educating pious young men for the Gospel Ministry, for pro- moting the principles and spirit of peace, for preventing and Sup- pressing vice, he beheld with lively interest, with devout thank- fulness and joy; and as opportunity presented, was ever ready to aid them, by his counsels, charities, and labors. The life of such a man, in such a station, might ;vell be consider- ed peculiarly valuable. But imj 7i:ays, saith the Lord, are not your ways, neither are iwi^ thoughts your thoughts. About the time of his losing a very dear child, October 1817, he took a severe cold; and although he was enabled, for many months to attend to his customary duties, he did not, at any time afterward, enjoy his usual health. In tlie month of May 1819, he became more indisposed ; and was not able to olTiciale at the * " One week of tender, livel}', and prayeitul riews of God, Christ, and tlse gos- pel, is better, thuH years of intellectiud research, that has no near connexion vvil!-- .leons and his rchgion. Oh God, make me spiritual." Frnm the Ji[-':>. before refrcred in XVI MEMOIR OF College exhibition. Mis complaints were n siig-ht cough, great hoarseness, and del'ility. It was thought n journey r.'ould prove serviceable. He left liome, on the 20th of May, travelled as far as Amherst, (N. H.) and returned in about a month, not es- sentially benefited. About the middle of July, a voyage to Bos- ton was contemplated. But, the design being relinquished, he remained with his family. About the last of September, or the first of the month following, he seemed to be gaining a little strength; and the hope was entertained, at least by some of his friends, that he might yet be restored. But on the 12th of Oc- tober, a profuse hemorrhage taking place, all hope of his recov- ery was, from that time, abandoned. It was mercifully ordered, that his illness should not he attend- ed with severe pain ; and that, until the last few days of his life, he should be in the perfect possession of his under- tanding. During that long and trying period of feebleness and apprehen- sion, which preceded his dissolution, his christian graces appear- ed unusually clear and bright ; he enjoyed in a greater degree, than in henlth, the conspiations and hopes of the gospel, and rip- ened rapidly for glory. Peculiarly apparent were his humility and deep sense of unworthiness. " Of this," he often said, "• I am sure, that falvation is ail of grace." " 1 would make no men- tion of any thing, which I have ever thought, or said, or done ; but only of this, that God so loved the n-orld as to give His only he- gotten Son, that rrhosoever believeth on him, shoxdd not perish, but have everlasting life. The atonement is the only ground of hope." To a friend, that desired to know the state of his raind, he gave the following account. " In general, 1 am quite com- fortable ; but not uniformly, though I have seldom what may be called distress, or great anxiety. I have sometimes sweet views of God's holy providence. But 1 am, indeed, a poor sinner, ly- ing at the foot of sovereign mercy. Most emphatically, and from my so\d, do I renoinice all hope, in any thing done by myself. as a ground ofju^liScalion. 1 fly, I fly with my wliole sou!, to the blood of a crucified Saviour." A devout and thankful frame of mind was verj' conspicuoiis. He frequently spake of the good- ness of God in ordering the various circunsstanccs of his sickness ; and uniforn)ly mentioned every comfort, as a merc\^ from hi.^ hand. The latter part of Mi!,' iinie. uui'il hU- mind Avn? disordei-j PRESIDENT APPLETON. XVll «d, he was accustomed, on receiving- his medicines, or any portion however small, of" any liquid, to ejaculate a petition for the divine hlessing-. From his clear and impressive views of the perfections of Deity, and full contidence in the rectitude of His dispensations, proceeded a cordial submission to the divine will. He felt that he had ties, as numerous, and as strong, to this world, as most men. " I am not," he remarked, in a letter to the author of this memoir, dated July 1st, " indifferent to life. How can I be, with such a family, as I have ; so young-, and so dependent on parental attention and guidance ? But the event is with God ; and I hope, that I am willing it should be so. I am not very anxious as to the event. I hope it is my desire, that Christ may be honored, whether by my life or death." In an- other letter written about a fortnight afterward, having mention- ed some particulars, relative to his disorder, he thus proceeds. " You see, ray dear sir, that my prospects do not brighten, as to returning health. But God is holy, wise, and good. I am in his hands. What can I wish more? Jesus Christ has said. He that believeth on me, though he die, yet shall he live. Blessed words ! and blessed Saviour !" In an interview with a minis- terial friend, after he began to consider his disease, as likely to prove fatal, on being asked, if he could submissively leave his family with God, he replied, " I have been the happiest man in the world in my domestic connexions : I have endeavoured faith- fully to instruct my children, and they have conducted,so asgreat- 1}' to endear themselves to me. 1 shall leave them but little prop- erty, but they will be in the hands of Him, who made them. God has been uniformly good to me all my life, and it would now be very unreasonable foi rne to be unwilling to obey His summons." At a subsequent visit, the same friend having in- quired what had been the state of his mind, since he last saw him, ''• 1 have had lately," he said, " such views of God's character, as have made me feel very comfortable^ vcrtj comfort- able. But last night, after thi'owing up blood, I was somevvhat discomposed, and found I could do nothing, but lie at the feet of a sovereign God." From the window of his chamber he fre- quently looked at the College buildings. One day, while fixing his eye upon them, he exclaimed, " Preciou'? objects have ye XVUl ■ MEMOIR OF been to me ; but I resign you all for my God." He often said, "God will do right; all is well. In health, he had been prone to indulge anxiety, and sometimes to a high degree in regard to the institution, over which he presided. But during his sickness, this solicitude gave place to a firm reliance on God's gracious protection. " God has taken care of the College,''^ he would say, " and God will take care ofit^ In such a state of mind, as the facts that have been mentioned, indicate, he could not but feel happy ; nor could he fail to cher- ish the hope of a blissful immortality. Throughout his illness, fae was, almost uniformly, free from distressing fears ; and as death drew nigh, his hope ripened into assurance. Of what na- ture was the felicity, that he anticipated, may be learned from the following circumstances. The inquiry was made, if he did not find something pleasant in the thought, that the happiness of heaven would never end. "Connect with it," he replied, "the thought of perfect holiness, and it is a glorious thought indeed." At another time, after exclaiming, " Worthy is the Lamb, that was slain, to receive glory, and honor, and riches, and blessing," he added, " there is joy in that song !" About a week before his death, there was a return of hemor- rhage. It occasioned extreme distress. It was feared by others, and by himself, that suffocation would take place. As the fami- ly stood around him, looking for the moment, when he would expire, he suddenly obtained relief; and his first words were, ut- tered in his own emphatic mnnnr-r, " Good and upright is the Lord.'''' The day after, he called his children to him, and, with perfect composure, gave to each of them, separately, what he considered his dying counsel. He was iipprehensive that the bleeding would return, and that he should not be able to survive it. Towards night, he requested to be raised a litlle in his bed, that he might see the setting sun. Having beheni it for a mo- ment, he said, as he reclined his head upon the pillow, " Before it dawns again, 1 shall be in glory." This expectation was not realized, for he was continued a week longer. During the greater part of the last five days, his mind was somewhat disor- dered, and his thoughts ivere wanrlering. At times he appeared |»erfectly rational, and uttered many interesting expressions. PRESIDENT ArPLETON. XIX •' I do not wish." he remarked one day, " that much should be said of me. This I think they may say, that 1 am a poor sinner, saved by Jesus Christ, But they need not put much to it." The last day he was evidently much in prayer. With his petitions praises were mingled. ''Glory to God in the highest; the whole earth shall be filled with his glory." At length, after a long and painful struggle with the last enemy, about eight in the evening, on the 12th of Nov. 1819, he fell asleep in Jesus. The following is the inscription on his tomb stone. Huic tuniulo mandantur reliquiae REV^. JESSE APPLETON, S. T. D. MARITl DESIDERATISSIMI, PATRIS OPTIMI, ALM^ffiQUE NOSTRA ACADEMIjE SECUNDI FR^SIDIS. ooo Vir fuit ingenii acumine insignis, moribus compositis, ac aspcctu bcnigno majestatein quandam prse se ferente ; sed morli inexoifibili nihil est sanctum. Eruditione magna, inter literatorum principes justissime collocandus : at Theologicoe scientife lauream prfecipiie meritiis; hue enirn, quo homines audeant, cognovit et tentavit. Integra fide, disci])linaque salutari, duodecim annos, res Academicas administravit. Nimiis tandem viglliis laboribusque consuinptut-, sublimi ejus aiiimo supernis intento, ad quietem se contulit. Ita vixit, ut omnes moribundi, sic se vixisse. velint; ita mortuus est, ut omne?, sic se morituros esse, optarent : tamen voluit inscribi, se saluicjii spei-asse in Jesii. Natus est Novem's die 17'i\° Anno Domini MDCCLXXll. Ohiitqnc Novcm'.^dic 12'VP Anno Domini MDCCCXIX. Sonatus Academiae Bowdoiiiensis summa reverentia, hoc monumeiitum posnermit XX MEMOIR. The following is a lisi of publications which have proceeded from his pen. 1. Dedication Sermon at Hampton, N. H 1797 2. Sermon at the ordination of Rev. Asa Rand, of Gorham . . 1809 3. — of Rev. Jonathan Cogswell, of Saco . 1810 4. of Rev. Reuben Nason, of Freeport . 1810 5. of Rev. Benjamin Tappan, of Augusta 1811 6. Discourse on the death of Frederic Southgate . ., . . 1813 7. Massachusetts Election Sermon .... 1814 8. Sermon delivered at Brunswick, on the day of a national Thanksgiving 1815 9. Sermon before the society of Balli and vicinity for the suppression of public vices 1816 10. Sermon at the ordination of Rev. Enos Merrill of Procport 1816 11. Address before the Massachusetts Society for the suppression of in- temperance . . . . . 1316 12. Sermon before the Cumberland Society for the suppression of public vices ...... 1316 13. Sermon before the American Bo;i.rd of commissioners for Foreign Missions ....... 1817 J-1. Sermon at the formation of the Maine Education Society 1810 ).). Addresses delivered at the annual commencements from 1808 to 181S, Svo. Brunswick, 1820. i\otc. — The Theological Lectures and Sermons, contained in this volume, were selected by I|)r. Applcton himself, during his last sickness, and were committed ibr posthumous publication to the caro of certain friends. Though it is much 10 be regretted, that they were not prepared for the press by his own hand, it taay be confidently predicted, thafthey will not be found unworthy of the repu- tatittn of the author. LECTURE I. Necessity of Revelation. No person, opening the New Testament for the first time, could be insensible how much he was interested to ascer- tain its claims. He would perceive immediately, that the subjects, of which it treats, have relation to the eternal des- tiny of man. He would perceive, that, if the writers of this book were wot what they pretended, no language can ex- press the boldness of their impiety; and that, if they were, all other publications become insignificant, when compared with their writings. To exhibit a general view of the evidence, which supports Christianity, will be attempted in following lectures. As a preparation for which, several will be employed in consid- ering this question, whether the state of mankind were such, as to render necessary any light, in addition to that, which is reflected by the works and providence of God. We are indeed extremely unqualified to determine a priori^ what measures would, under given circumstances, comport with divine wisdom and benevolence. Many parts of God's administration are evidently different from what, with our limited views, we should have expected. It would be pre- sumptuous then to determine, with confidence, how much light the wisdom of God would incline him to impart, or what state of things would demand his interposition. Yet the probability of a revelation, on supposition, that mankind 1 2 LECTURE 1. without it, generally entertained correct views of religious truth, would be considerably less, than if it should be found, on inquiry, that gross ignorance on the subject had gener- ally prevailed in the world. As all religion is founded on our relation to a supreme intelligent Being, it is proper to begin our inquiry concern- ing the necessity of revelation, by considering what opinions as to the divine nature, have prevailed among heathen, whether ancient or modern. That ancient nations worshipped a multiplicity of gods, is a proposition, which requires no proof to any one, in the slightest degree, acquainted with the Greek and Roman histo- rians and poets.* So early, as the time of Hesiod, there were reckoned thirty thousand gods, inhabiting the earth, who were subjects of Jupiter, and guardians of men.t Those De- ities were to be considered, as in a sense domesticated in Greece. In addition to these, Abp. Potter informs us, that there was a custom, which obliged them to entertain a great many strange gods.| The religion of the Greeks was probably derived from Phoenicia, Egypt, and Thrace, and was transmitted to the Romans.§ In our inquiry as to the necessity of revelation, it may be convenient to consider, what views of the Deity were en- tertained by those, whose superior application and wisdom procured for them the distinction of philosophers. But, as these were comprised in a very small number, when com- pared with the whole mass of the pagan world, their opin- ions, even were they less discordant than they are, would by no means enable us to ascertain the popular belief. The opinion of a few wise and studious men was one thing ; and that of the great mass of the community, anoth- er. To obtain the latter, I know not, that any method can be more effectual, than to consult the writings of poets and historians. The writings of philosophers may indeed con- tribute, in no inconsiderable degree, to the same object : not * Prieslley's lectures on Jew. Rel. 63. | Gr. Antq I. 202. + Hesiod. Oper. and Dies. L. I. 250. }Cudw. Int. Syst. I, 187. K^CTURE I. 3 because the opinions, which they entertained, indicate those of the vulgar ; but because their practice was much influ- enced by the prevailing sentiment, which seems to have been occasionally animadverted upon in their writings. The testimony of historians will, 1 suppose, be thought liable to no exception. For surely there can be no reason, why their testimony in regard to religion, should not be as readily taken, as when it relates to natural history, forms of government, or military operations. On the testimony of poets, it may be thought, that less reliance can be placed. It is not indeed necessary to conclude, that the ancient poets always believed what they wrote concerning the gods. But, that they both designed and expected, that others should believe it, 1 think, there can be little doubt. To give pleasure, is allowed to be the grand aim of poetry. Extensively to accomplish this end, it must contain nothing, offensive to the prevailing opinion. A poet, who writes fic- tion, is careful to construct his fable in such manner, as shall not be abhorrent from the feelings and temper of his readers. Milton, in his " Paradise Lost," uses much fiction. But, had this been of such a kind, as to disgrace and belie the Christian religion, would his admirable poem have acquir- ed popularity in a Christian nation ? Ancient poets had not less sagacity, than those of later times. Would the poets of Greece and Italy have agreed, almost without an exception, in such representation of religion and the gods, as was gen- erally disbelieved ; and which, if believed, must have ap- peared, as it really was, a disgrace to human reason, and blasphemous to the Supreme Being? 1 cannot represent this matter more clearly, than in the words of the learned Mr. Farmer. " The accounts, given of the heathen gods, by the poets, did in fact constitute both the popular and civil theology ; or the religion, received by the people, and established by the laws.* *Worship of Hum. Spir. 292. for which he quotes Auj. Civ. Dei L. I. c. 132. Bi» Ghr/s. Dion. Hal. Cic. de nat. De«r. 2. 24. 4 LECTURE I. " The people, continues he, were more disposed to adopt the doctrine of the poets, than any physical interpretations; and regarded their writings, as the rule both of their faith and worship. Even the most absurd fables were understood literally, and received by the people, with implicit faith, in Greece, as well as in other countries. " With regard to epic and dramatic poets, they cannot, without great impropriety, deviate from the customs of the ages, of which they write ; the merit of their writings con- sisting very much in their being accurate representations of life and manners. Whenever, therefore, the poets, of whom we are now speaking, use the liberty of embellishment, their very fictions must be conformable to the received standard of the public religion." Agreeable to this are the words of the profound Dr. Cud- worth ; " We cannot," says he, " make a better judgment concerning the generality and bulk of the ancient pagans, than from the poets and mythologists, who were the chief instructors of them."* There is a remarkable passage in Plato's Timaeus, as quot- ed by Dr. Leland. " The poet cannot sing," says the Greek philosopher, "except he be full of God, and carried out of himself. " They do not say these things by art, but by a divine power. God uses them, as his ministers, as he does the deliverers of oracles, and divine prophets, that we, hearing them, might know, that it is not they themselves, who speak those excellent things, since they have not then the use of their understanding, and that it is God, who speaks by them." Socrates is represented by Plato, as con- versing to the same eflect. What higher authority could language express? If the assertions, here made, had been true, the assent given by the ancient heathen to poetical representations, ought not to have been less than that, which Christians yield to the sa- cred scriptures. And it must be considered, that this is not *You may imagine, says Lord Bacon what kind of faiih theirs was, when the chief fathers and doctors of the charch were the poets. Vol. 1. 449. LECTURE I. O the language of the illiterate vulgar, but of two among the ■wisest and best men of the heathen world. If men of such character attribute to the ancient bards a real inspiration, it can hardly be doubted, that the credulous multitude would receive poetical rhapsodies, os the standard of theological truth. It is just therefore, to form our opinion of the reli- gious sentiments, which prevailed among the heathen, by the works of their most admired poems. The. multiplicity of heathen gods has already been men- tioned, on the authority of Kesiod. The same theology was taught by Homer among the Greeks ; by Virgil and Horace among the Latins; and, in general, by the poets of both nations. So far there is no doubt. But in what light these numerous deities were considered, is in some degree less obvious. Dr. Cudworth has employed his extraordinay talents to prove, that, notwithstanding the objects of pagan worship were so numerous, the unity of God was still maintained. He sup- poses the ancient pagans to have thought, that there was one Supreme Deity, from whom all the rest proceeded, and on whom they were dependent. The dependence of these deities, he does not consider, as being in popular estimation, inconsistent with their eternity ; as the Supreme God was supposed not only to have possessed, but, from eternity, to have exerted the power of producing others. He makes nu- merous quotations to prove, that this distinction was main- tained both among philosophers and poets. To this it may be answered, that though it is perfectly clear, that the poets denominated Jupiter, almighty, the king and father of gods and men ; y^i, as these deities were made the objects of distinct worship, and were consid- ered as sovereign, each in his own dominions, and all as pos- sessing moral characters, not essentially different, it is not very important, so far as human feelings and conduct are concerned, whether these numerous gods held their exist- ence by the power of Jove, or independently of such power. Whatever supremacy was enjoyed by Jupiter in heaven, it 6 l(ECTURE I. was Neptune, that governed the ocean ; it was Pluto, that presided over the realms of death. And though it is true, that Homer, Virgil, and Horace, occasionally speak of Ju- piter in terms, the most sublime and majestic, it is not less true, that on other occasions, their language is exceedingly different. The same father of gods and men, who is repre- sented as grasping the thunder, and as governing the world's destin}'', is acknowledged to have been once a Cretan boy. The dangers of his infancy are recorded ; the savage tem- per and the jealousy of his father ; the expedients, used by his mother, for his preservation; the manner, in which he was nourished in his youth ; the insurrection, which he made against paternal authority, and the rebellion, which was com- menced against his own ; the number of wives, which ht married, and the family, which he reared. The same Homer, who speaks of Jupiter, in language of such peculiar sublimity ; as of him, who rules both gods and men, mentions his being in danger from a combination of Juno, Neptune, and Pallas, who had conspired to bind him in fetters ; and that Thetis delivered him, and averted the danger, by calling in Briareus to his assistance. Hcsiod applies to Jupiter epithets, not less magnificent, than those, which are used by Homer. Notwithstanding this, he informs us, that Jupiter was born of Saturn and Rhea ; that Pluto and Neptune were his brothers ; and that Vesta^ Ceres, and Juno, were his sisters. The language, in which Jupiter is mentioned by Virgil, seems to have been copied from Homer. He represents Venus, as addressing him thus, " O thou, who, by thine eter- nal sovereignty, governest the affairs of gods and men."t Yet in other parts of the poem, we behold Jupiter with no ensigns of eternal majesty, and not only under the influence of mortal passions, but perplexed by human embarrass- ments. He has a sister and daughter, importuning him to opposite measures; neither of whom can be gratified, but at the expense of the other. * Horn. Illiad. [. 397. f ^n. I. .229 LECTURE I. / Horace has been justly admired for the grandeur of his language, when celebrating the praises of Jupiter.§ " Claims, not the eternal Sire his wonted praise? Awful, who reigns o'er gods and men supreme. Who sea and earth, this universal globe, With grateful change of seasons guides ; From whom no being of superior power, Nothing of equal, second glory, springs." Francis. In the forth Ode of the third book, there is a passage, strik- ingly adapted to our present purpose. Speaking of Jupiter, O'er god« and mortals, o'er the dreary plains, And shadowy ghosts supremely just he reigns. But, dreadful in his wrath, to hell pursued With thunders headlong rage, the fierce Titanian brood ; Whose horrid youth, elate with impious pride. Unnumbered, on their sinewy force relied ; Mountain on mountain piled they rais'd in air, And shook the throne of Jove, and made the thunderer fear." Francis. Here, you perceive, that this Jupiter, to whom the poet ascribes omnipotence, is thrown into consternation by an in- surrection among his subalterns. From these quotations it may be judged, whether, if the -ancient pagans held opinions in religion, conformable to the doctrine of the poets, they could have entertained any just yiews of the divine supremacy and independence. It has been further said, that the various heathen deities were nothing but names, or notions of the Supreme God, according to his various powers and manifestations ; it being thought fit, that those different glories and perfections, of the Deity should not be crowded together in one general ac- knowledgment of an invisible being, the maker of the world : but that each of these perfections should be severally and distinctly displayed. Now if this representation were true, how should there ever happen discord among the gods ? If Jupiter only signi- fies the supreme power, as exerted in heaven, and Neptune the same power exerted in earth, how could one join in a 5 Od I. 12. Cudw. In. Sys. 1. 268. Priestly.s Inst, ef Meses. 78. LECTURE I. conspiracy for dethroning the other ? The power of God in one part of the Universe cannot be hostile to the same power in anotSior part of it. Yet we are told by the poets, that Neptune took part in a rebellion, the object of which was to seize on the rnipire of Jove. Further, the opini >n, now under consideration, seems lit- tle consistent with the personality, so distinctly attributed by the poets to the heathen gods. Their temples and wor- ship were altogether distinct ; and so it appears were their characters and interests. At all events, nothing w-as less to have been expected, than that the common people should have understood the poets, as meaning what this opinion attributes to them. Accordingly, the learned author, who advances the sentiment, concedes, that the unskilful and sottish vulgar, (for so he terms the common pagans,) might sometimes mistake these gods, not only for so many real and substantial, but also independent and self-existent deities. It is indeed a matter of no small difficulty to determine, with any considerable exactness, in what light the ancient heathen gods were viewed by their votaries. Euhemerus, of Messenia, as mentioned by Cicero, wrote a history of the gods, in which he proved, that they had once been on earth, as mere mortals ; and pointed out the places of their re- spective deaths and burials.* This work was translated into Latin, by Ennius ; nor does it appear to have been ill re- ceived. See Herodotus, as to the Persians, volume 1. page 136. He says the Persians do not like the Greeks who con- sider the gods as of human origin. Here is the testimony of a grave historian that the Greeks did thus consider them. And the learned writer, whom I have several times mention- ed, as labouring to prove, that the heathen, notwithstanding their polytheism, still worshipped one God, unoriginated and eternal, from whom the rest proceeded, confesses, that the fabulous theology, both of the Greeks and Romans, not only generated all the other gods, but even Jupiter himself, as- signing him both father and mother. And this, he tells us, ''Cicero de Nat. Dec. 1, 63. LECTDRE I. was tolerated and connived at by the politicians, in way of necessary compliance with the vulgar ; it being so extreme- ly difficult for them to conceive of any being, whose exist- ence never began. So far as the lower classes of society are concerned, this eoncession is a complete abandonment of the opinion, which, with so much learning and ability, he endeavours to estab- lish. For surely, if they considered the supreme Jupiter, as having been once a mortal, there could have been no God, whom they considered, as unoriginated and eternal. The probability seems to be, that they had no distinct or fixed notions on the subject. Certain it is, that the lan- guage of the poets is not only various, but absolutely incon- sistent. At one time it is such, as can be applied only to a being, that is eternal. At other times it is such, as can be true only in relation to mortals. Let us now inquire into the origin of a fact so remarka- ble. How did it occur, that the poets attributed to their Supreme Deity discordant and opposite qualities ? It can hardly be doubted, that man, at his creation, re- ceived some knowledge of that being, from whom he orig- inated. The doctrine of one eternal, independent God, when once made known, as it approves itself so clearly to the unbiassed reason of man, would not soon be forgotten. Many ages would elapse, and many errors would be attach- ed to it, before it could be entirely abandoned. Accord- ingly it is remarked by those, who have most investigated the subject, that the further into antiquity our researches extend, traces of belief of the divine unity and eternity be- come more numerous. It is probable, that the most ancient kind of idolatry con- sisted in the worship of the heavenly bodies.* Of all nat- ural objects, these are the most striking. In addition to their majesty and lustre, their apparent motions, and the in- fluence, which they have on vegetation, or the state of the atmosphere, is peculiarlj'^ calculated to make an impression, * Eus. Prsep. Evan":- chap. vi. 10 LECTURE I. From regarding them, as striking displaj'^s of divine power, and instruments under the direction of God, men began grad- ually, and perhaps insensibly, to attribute to them a portion of divinity, and supposed them to perform their exact revo- lutions by their own inherent intelligence. This representation is supported by Cicero's treatise on the Nature of the Gods; in which Balbus, the stoic, is intro- duced, as disputing with an Epicurian, and endeavoring to show, that the planets must be intelligent beings, as they could not otherwise pursue their respective courses with so much order and constancy. His words are these, '•'■ Hanc igiturin stellis constantiam, hanc tantam, tarn variis cursibus in omni eternitate convenientiam temporum, non possum . intelli- gere, sine mente, ratione, consilio. Qua quum in sideribus in- esse videamus^ non possumus ea ipsa non in deorum numero re- ponere.^'' That the worship of the celestial luminaries is very an- cient, is apparent from the book of Job. '• If, saith he, I be- held the sun, when it shineth, or the moon walking in brightness^ and my heart hath been secretly enticed, or my mouth hath kiss- ed nly hand, this also were an iniquity to be punished by the judge : for I should have denied the God that is above. The worship of the hosts of heaven is frequently mentioned in the Old Testament, as prevalent among the heathen. It seems indeed to have been, in the countries and periods to which that history relates, the most general kind of idolatry. The sun, moon, and stars, there is little doubt, were first wor- shipped, not as independent Deities, but as subordinate to the eternal Sovereign of the Universe. This kind of worship appears to have prevailed very ex- tensively through the heathen world. Nor was it relin- quished at so late a period, as the time of Julian the apostate. There is an oration of his, now extant, and recently trans- lated, addressed to the sovereign sun ; of which luminary the author professes himself a devout worshipper. The worship of human spirits was probably subsequent LECTURE 1. 11 1.0 that of the celestial bodies. How this isculapium, Castorem, Pollucem, Quirinum. This is certainly a remarkable passage. Cicero either believed, that Hercules, Bacchus, Romulus, were gods, or he did not. And, so far as our jH'esent object is concern- ed, viz. to show how incompetent he was to teach the doc- trines of religion, it is not very material, which of these sup- 'positions is found to be true. In the one case, he was gross- ly, though sincerely an idolater ; in the other, he enjoined on men, to worship, as gods, those, whom he knew to be en- titled to no such honor. Plotinus, a follower of Plato, speaks of Deity, in a manner, ' calculated rather to confound his readers, than to give them any distinct ideas of the Supreme Being. " Of the unity of God, saith he, nothing can be predicated, neither being, nor essence, nor life ; because it is above all these." It seems to have been no uncommon opinion among an- 70 LECTURE VI. cient philosophers, (hat anger could never be attributed to Deity. If by this they had meant only, that the divine na- ture is incapable of that mental agitation, implied in human anger, the sentiment, I suppose, would have been unexcep- tionable. They however considered it, as implying, that no sufferings were to be apprehended from the divine justice. Agreeably to this are the words of Seneca. Deos nemo sari- ns timet. Furor est enim metuere salutaria. No man, in the exercise of his reason, fears the gods. It is madness to fear that, which is salutary. Again, Dei immortales nee volunt t)hesse, nee pos sunt. The immortal gods have neither the in- clination nor power to hurt any one. To the same purpose, in his ninety fifth epistle, he asserts, Errat, siquis putat illos noeere velle. J^on possunt. J^ee aeeipere injuriam queant, nee facere. He is in an error, who imagines, that the gods have a disposition to hurt any one. It is impossible. They can neither do nor receive an injury. It is obvious, that such sentiments are consistent neither with truth, nor with the well being of mankind in the pres- ent state. I. They are not true. God does not indeed possess either the weakness or passions of men. Yet are there some things, which he views with approbation, and others, which h^ views with displeasure. Nothing can be more reproach- ful to God, than to represent him indifferent to virtue and vice. But if he is not indifferent to these, his creatures will not be treated, as if he zvere. It is so far from being madness, therefore to fear God, i. e- to view him as the punisher of sin, as well as the bountiful rewarder of virtue, that no senti- ments different from these, are worthy of God, or consistent with the reason of man. But 2ndly, this opinion oi Seneca is doubtless, in a very high degree, unfriendly to civil order, and good morals. If it be generally believed, that the Supreme Being has no dis- position to punish vice, as well as to reward virtue, and that no evil from an avenging hand is to be apprehended by the offender, the most powerful restraints will be then removed LECTURE VI# 71 from human passions, and society will be a turbid ocean, on which the conflicting elements of our nature will mingle and rage in wild disorder. Philosophy was an insufficient guide, as it respects that government, which the Supreme Being maintains over the world. In the introduction to Cicero's treatise de Natura Deorum, he represents it as the great question, at issue among philo- sophers, whether the gods enjoy their existence in eternal leisure, regardless of human affairs ; or whether, having cre- ated the world, they employ their power and wisdom in sus- taining and governing it. The latter of these opinions is de- fended by Balbus, the stoick. It is ridiculed by the Epicu- rian Velleius ; and is not treated with much more respect by Cotta the Academic, who appears to some readers, as speak- ing the sentiments of Cicero himself. Tacitus, who lived when Christianity had been for some time introduced, and who, for that reason, had better opportunity, than more ancient philosophers, to obtain correct views concerning divine providence, not only inti- mates his own doubts on the subject, but asserts, that" many of the wisest men, had this opinion fixed in their minds, that neither our beginning, nor our end, nor men at all, are re- garded by the gods." Pliny, the elder, represents it, as a thing ridiculous, to im- agine, that the Supreme God should maintain a providence in human affairs. Pliny was not only an indefatigable stu- dent, but devoted his studies to natural philosophy. The works of God, whence arguments are drawn to prove his ex- istence and attributes, were the object of his unwearied in- vestigation. Still was he not convinced, that there is a God, who governs in the earth. On this subject, it was remarked in the lecture on Divine Providence, that even those, among ancient philosophers, who were most decided as to the general doctrine, were not agreed. The Stoics firmly believed, and ably defended the doctrine ; but did not all believe it in the same sense. 72 iECTURE VI. ■' I assert, says Balbus in Cicero, not only that the world, bur all its parts were first created, and are at all times governed by the providence of the gods." This is indeed strong lan- guage. But, by what follows in the same work, the author has prevented us from understanding it in the most compre- hensive sense. He tells us, that " the gods lake care of great matters onlj^ and neglect those which are small.'^ III. Another important reason, why ancient philosophers were inadequate guides in matters of religion, was, that they concealed, from the common people, those truths, which they themselves had discovered. "It was a maxim with them," says Dr. Priestly, " to think with the wise, and to act with the vulgar." This was indeed briefly mentioned in the lecture concerning the immortality of the soul. It is now advanced for a different purpose. The custom of concealing truth from the vulgar is of great antiquity. The philosophers of Egypt were attached to it, no less than those of Greece and Rome. Clement of Alexanciria, as quoted by Leland, asserts, " that the Egyptians did not expose their religious mysteries pi'omiscuously to all ; nor did thej^ communicate ihe knowledge of divine things to the people." In the Timaeus of Plato, there is the following sentence; "It is a difficult matter to find out the Maker and Parent of the Universe ; and when you ha\'e found him, to declare him to all, is impossible." Oi, as the Abbe Barthelemy, and after him Dr. M'Knight gives the sense, " It is not safe or lawfal to discover him to others, when found." The former of these authors goes on to observe,that "hence have resulted those equivocal expres- sions,which, in some measure, reconcile error and truth. The name of God is among the number. The application of M hich, by an ancient abuse, had been extended to whatever throughout the universe, excites our admiration, or is excel- lent among men from influence or power. It is sometimes used in the singular, and sometimes in the plural number : and by its alternate afpcarance under each ot these forms, both the popuiacR and learned were equally satisfied." LECTURE VI. 73 This representation is confirmed by the second letter of Plato to Dionysius ; '-'• Beware," says he to his royal cor- respondent, " not to speak publicly on these subjects, i. e. the origin of evil, for what some admire with enthusiasm, is to others an object of contempt and ridicule. / never have delivered, nor zvill ever publish in writing, my real sentiments.'''* Whether this remarkable avowal had reference to the sub- jects of philosophy in general, or only to the subject then under discussion, is not perhaps perfectly obvious. But if such be the caution, or rather the duplicity of an instruc- ter, in one instance, we cannot very safely be answerable for his sincerity in another. If, therefore, the wise men of ancient times had proceeded much further, than they did, in the knowledge ol things di- vine : — if, indeed, they had obtamed satisfactory lii^ht on all subjects, which relate to man as a moral agent, the necessi- ty of revelation would not have been superseded, so long as this knowledge was concealed from the world. Religion is a matter in which all men have an equal interest. If there be a future state, and if there be any connexion between the happiness or misery of that state, and the present habits and actions of men, a knowledge of this concerns the laborer, the mechanic, or even the slave, not less than those, who move in a sphere, more conspicuous and elevated. It is impossible not to be struck with the difference be- tween the character of heathen sages, and that of Jesus Christ and hrs apostles, considered as religious guides. The latter do not indeed provoke opposition. They wish not to irritate the passions or to augment the prejudices of men. Still they have nothing of that extravagant prudence, which prevented Plato from discovering his real sentiments. By them the distinction between exoteric and esoteric doctrines, was not observed. They considered all men as moral agents, and as having a great interest at stake. They considered all, as bewildered in darkness, and in need of having light shed down upon their paths. When a sentiment was view- ed by them, as nearly connected with sound morals and pi« 10 74 LECTURE VI. ety, they boldly avowed it, and taught it to others, though the passions, and prejudices, and interests of men, were combined for its suppression. Now, whether the chris" tian rehgion be true or not, it cannot be denied, that its au- thor and its early preachers acted, in this respect, comform- ably to the character, in which they appeared ; and with a courage, propriety, and dignity, to which we find nothing parallel in the conduct of ancient sages. IV. A still further reason, why the philosophers were inadequate guides, was, that they enjoined on their disciples, even in religion, a rigid conformity to the laws of the country. The first line in what are denominated the Golden Ver- ses of Pythagoras, contained in the Collectanea Majora, is " Honour the gods, after the manner, which the law pre- scribes." Col. Maj. 312. Socrates was certainly of the same opinion. In the for- mer part of this lecture, it was shown, that he himself offer- ed sacrifice after the manner of his country. From a dia. logue between him and Euthydemus, preserved in the fourth book of Xenophori's Memorabilia^ it appears, that whatever had been the prescribed worship, he would not have hesitat- ed to comply with it. To this question, " Who is a pious man ?" it is answered, " He, who worships the gods." It is subjoined, " May each one worship in the manner, he thinks best?" the response is, " No, but agreeably to the law, which directs, what ought to be done." (Xen. Op. 345. 308.) Similar to this is the direction of Plato, as quoted by the Abbe Barthelcmy. (Anach. iv. 253.) It is that the gods are to be worshipped in the manner prescribed by the laws ; assign- ing as a reason, that human wisdom is unable to arrive at any positive knowledge on the subject. " He blames those men, as putting impious notions into the heads of young per- sons, who taught them, that they ought not to look on those to be gods, whom the law required them to regard as such." He represents it, says Leland, as the duty and office of a le- LECTURE VI. 75 gislator to punish those, who do not believe the gods to be such as the law declares them to be. (Lei. i. 353.) The same author informs us, that there are some remark- able passages, produced by Augustine, from a work of Sen- eca, now lost, in which he speaks with great freedom of the vulgar mythology. (Lei. i. 180.) " Speaking of the images of the gods, he finds fault with their giving them the forms and habits of men, wild beasts, fishes, and a mixture of sex- es, and adds, "they call those gods, which, if they had life and breath, and a man should meet them unexpectedly, would pass for monsters. He exposes the cruel and lascivious rites, made use of in the worship of their deities. And yet declares, that a wise man will observe all these things, not indeed as acceptable to the gods, but as commanded by the laws." Agreeably to this kind of casuistry, individuals were to make no use of their own intellects in judging of the manner, in which divine worship was to be performed ; the whole would be under the direction of the civil magistrate ; and what was enjoined in one country, would be condemned in another. At this rate, how would it have been possible, that the world should ever be reclaimed from the errors and ab- surdities of pagan mythology? Who Avas to reclaim them? The philosophers ? But they referred the whole matter to the legislators. By whom then were the legislators to be re- claimed? The fact is, that this conduct of the philosophers did a positive injury. It did not merely leave things dis- ordered as they were, but confirmed that disorder. The philosophers proceeded a step further, if Socrates and Plato may be allowed to represent the rest. (Anach. iii. 1 1 3.) The reason, assigned by Plato, why, in his own republic, he prescribed nothing concerning the worship of the gods, is, says the author of the Travels of Anacharsis, that the reg- ulation of that matter appertained to the Oracle at Delphi. And Xenophon represents Socrates, as encouraging Eythy- demus, who was anxious to know, how he might make suit- able returns to the gods, by reminding him, that the Oracle at Delphi, when consulted, as to what was acceptable to -the 76 LECTURE VI. gods, gjave this for an answer, " that they must be worshippea according to the law of the city." (Xcn. Op. 342.) It appears, therefore, that both these extraordinary men sanctioned, by their own authority, the Delphic imposture. Whether or not they considered the Oracle as an imposture, is to our present purpose, immateri-al. The design and ten- dency of the Oracle was doubtless to favour and perpetuate the established religion. In proportion, as the oracles were regarded, the whole system of pagan superstition would gain strength and influence, and the chains of error would be riv- eted on the human mind. It is, I know, very possible to make a large collection of splendid sentences, weighty and sublime maxims, from the sages of antiquity : and from none more, I presume, than from Socrates, Plato, and Seneca. But can we deny, that what they built up with one hand, they demolished with the other? What availed thfir noblest speculations and sublimest rhapsodies, if, after all, the relig- ion of human beings must be settled by the Delphic Oracle? Lastly. We shall be able further to judge how far they were qualified to guide men in the affairs of religion, if we consider the lives of some, who professed philosophy, and the moral maxims transmitted to us in the writings of others. Hegesias, Anniceres, Theodorus, and Bion, Averc openly profligate. Arcesilaus and Lacydas died by excessive drinking. Not matei'ially different from theirs was the character of Speusippus, who with Anniceres, placed all good in pleasure. It was a doctrine of Theodorus, " that a man may, upon occasion, commit theft, adultery, or sacrilege, there being nothing in these naturally evil."" (Stanley, 146.) Nor can philosophers of more illustrious name be exculpated from the charge of teaching pernicious moral maxims. Socrates, as it is positively asserted by Salvian, recom- mended, Uxorem propriam ut nullus habeat. Matrlmonia tnim cunciis dehent esse communia. (He lent his own wife Xan- tippe to Alcibiades. Pot. Gr. Ant. ii. 305.) That community of wives, which Salvian tells us, was re- LF.rTURE VI. 77 commended by Socrates, was unquestionably permitted by Plato. He lik'^wise allowed the exposure of feeble or de- formed infants. Indeed the object of Plato seems much to have resembled that of Lycurgus ; it was to rear citizens and soldiers for the State, though at the expense of individual happiness and social affections. In the following direction, there is a brutal insensibility, which no parent will ever read without indignation. (Anach. iii. 105.) The children, which shall be born, shall be immediatly taken from their parents, and lodged in a place,to which their mother shall repair, with- out knowing them, to distribute, sometimes to one, and sometimes to another, that sustenance, which nature has pro- vided for infants, and which they shall not be permitted to reserve exclusively for the fruit of their own affections." By various quotations from this celebrated philosopher, it iipppars, that he permitted, and even on particular occa- sions, inculcated the violation of truth. (Lei. ii. 249.) In that very beautiful piece of pagan morality, the ora- tion of Isocrates to Dominicus, contained in Collectanea Majo- ra, we find this most antichristian sentiment, " Be not sur- passed by your friends, in doing them good ; or by your enemies, in doing them injuries." A similar precept is found among the Memorabilia of Socrates. (Xen. 319, 322.) I lay no stress on that charge of extreme impurity, which has been brought against this philosopher, by several au- thors of high reputation. The probability, if one may be per- mitted to give an opinion, on superficial view of evidence, is, that the accusation is groundless. But there is another charge of no inconsiderable nature, which rests on the authority ot Xenophon, who was both his disciple and panegyrist : it is that of giving such advice, in presence of two of his disci- ples, to Theodota, a profligate woman of Athens, as must be severely condemned by every person, who is even slightly imbued with christian philosophy. The subject before us might easily be treated at much great- er length. A'Ve might here notice that remarkable passage /8 LECTURE VI. from Cicero, which was quoted in the last lecture. Those, who desire further information, may obtain it by consulting Stanley's Lives of the philosophers, or Enfield's Abridgment of Brucker's History of philosophy. Enough has been said, it is hoped, to show that the dark cloud of ignorance and error, which lowered over the nations, was not likely to be dispelled by human means. It has been shown, that the philosophers had no sufficient knowledge on the subjects of morality and religion, to direct mankind in the way of truth and salvation ; and that even the light, which they did acquire by their superior talents and application, they took no pains to communicate; but by their own example confirmed the common people in belief of the current superstitions. But had the philosophers been much less deficient, than they were both in knowledge and in moral purity, they would still have been incompetent guides, as they could not have spok- en with sufficient authority. Mankind were not in a condi- tion to attend to a long train of reasoning in support of a new religious theory. Their slavish subordination to their vices and their passions, disqualified them for impartial inquiry, and rendered them averse from it. They needed evidence, addressed directly to their senses. They needed to hear the dumb speak, to see the lame walk, and the dead rise. What would it be reasonable to expect, as to the contents of a revelation, made under such circumstances, and to such a world ? Could it represent mankind, as fond of truth, and observant of moral rectitude ? Or must it say, that they are dead in trespasses and sins ? Could it represent them, as in need only of some improvement in virtue, such as would naturally result from importunate persuasion ? Or must it plainly tell them of passing/rom death unto life — -from the pow- er of Satan to God : of being raised from the dead by the energy of Almighty grace ? would it think, that enough were done, when the beauty and proportion of virtue were repre- sented, and the deformity of vice portrayed ? Or would it not rather speak of indignation and wrath, tribulation and an- guish, to every soul of man, that worketh evil ; but glory, honor and peace to him, that worketh good ? LECTURE VII. Human Depravity. As it appears to be universally conceded among the ad- vocates for revelation, that the advent of Jesus Christ had an important relation to the moral condition of man, it should seem, that the ascertaining of this moral condition well deserves our first inquiries. Our views, as to our own characters, ought doubtless to correspond with truth. If guilty but of slight aberration, penitence and self abasement may rise to a degree, altogeth- er disproportionate to our crimes. And persons ought to abstain from excess, as well in condemning, as in applaud- ing themselves. On the other hand, if our disobedience is general, unyielding, and inveterate, our conviction and hu- mility, it is evident, ought not to be superficial. Besides the effects, which Christianity ought to produce on the human character, will be very different in the two sup- posed cases. In the former, all reformation is not super- seded ; in the latter, nothing will be satisfactory, but a change that is radical and extensive ; and whether the change is produced by ours«^lves, or ab extra, the force to be applied, so to speak, must be in the two cases, very different. 80 LECTURE VII. As all sin is a transgression of lazo^ it is impossible to form any correct estimate of the demerit and the extent of sin in any supposed instance, without having just thoughts, as to the extent of what the law requires. By the term lazo 1 do not mean the Mosaic law, or any particular estab- lishment, human or divine ; but that eternal^ immutable rule of rectitude, conformity to which the Almighty demands of all his intelligent offspring. This law results necessarily from the nature and relations of things, and not merely from the will oi any being whatever; i. e. while things exist, as they are ; while there is a God of such attributes ; and while He has creatures in such and such conditions, it is impossi- ble, but that certain feelings and actions on the part of these creatures should be suitable, and those which are opposite, unsuitable. Under given circumstances, the will of no being can change right into wrongs or lorong into right. This immutable law, to which the Almighty requires his creatures to conform, takes cognizance, not of overt actions alone, which are only modifications of sound or motion ; but regards these, together with the purpose and choice of intelligent creatures. We are not unfrequently led to en- tertain wrong opinions of the divine law, by our views of civil legislation. If a man offers no injury to the State or to individuals ; if he contributes his part to the support of the one, and discharges his debts to the other, he is, in the esti- mation of civil law, an upright man. The law requires nothing, which he refuses to yield. Whether in discharg- ing his debts, or in supporting, and defending the State, he is actuated by regard to personal convenience and aggran- dizement, or by a generous love to public happiness, is a matter concerning which human laws make no inquiry. Hence, we readily believe it to be no difficult matter to satisfy the demands of God. While our fellow men receive from us little injury, and some benefit ; while the name of our Maker is not blasphemed, nor mentioned contemptuous- ly, we scarcely imagine, that the justice of God can have any further demands. LECTURE VI t. 8,1 In the true spirit of such reasoning, the Pharisee said, " / ihank God^ I a.n not as other men are. : I fast twice a zoeek ; I pay tithes of all that I possess.'''' Under the influence of the same mistake, though perhaps not with an equal degree of pride and self complacency, the young nobleman, when different parts of the law were brought to his recollection, replied, " All these things have I kept from my youth.'''' Now, it is extremely cvideitt, that if there is a fitness in actions, there is prior fitness in dispositions and feelings. If it is suitable, that I should, by ray countenance, tone of voice, zoords, and actions, express gratitude to a friend, who has saved my life at the hazard of his own, it is previously suitable that I should feel gratitude. This is, indeed, com- prehended in the phraseology ; for strictly speaking, I can- not express my gratitude, if I have no gratitude to express. If there is an acknowledged propriety in certain words and actions, relating to Deity and our fellow men, it is because there is a previous propriety in those dispositions, of which these words and actions are the sign. No parent is satis- fied with the attention and caresses of a child, if he does not consider them, as the sign of an affectionate temper. It is this which causes pleasure to thrill through the heart, and glitter in the eyes. Let the professions of a person be what they may, and let his actions, by which you are benefitted, be ever so numerous, your gratitude inevitably ceases, the mo- ment you are ascertained, that his views are exclusively fixed on his own emolument. The case is not different in re- gard to our Creator. His law takes cognizance of the taste, desires, and purposes of men ; a moral corruption is to be esti- mated by the agreement, which there is between the /ormer and the latter. So far as men pursue those objects, which God and reason approve, they are innocent or virtuous. So far as they pursue different ends, they are sinful. It is a maxim, taken from the morals of Aristotle, that many ac- tions, which seem worthy of commendation, lose all their value, when wc investigate the principle that produced them, 11 82 LECTURE VJI. You will easily perceive, I imagine, thai in regard to what has just been mentioned, the divine requirements could not be less than they are. It can hardly be said, after a moments reflection, that external actions alone ought to be matter of retribution ; or that God, as a wise Governor and Judge, ought to suffer to pass unnoticed, the selfishness, pride, revenge, or malignity of his creatures, even should those qualities never be exhibted to the view of men. Such a retribution as this, would be perfectly irreconcilable with our best ideas of the Supreme Being. That account which Deity gives of himself, is such, therefore, as to obtain the full approbation of human reason, " / the Lord, search the hearts : I try the reins of the children of men, to give to every one according to his ways, and according to the fruit of his doings. h is next to be inquired, whether the divine law is, in its application, general or particular. Are we bound to subject our feelings to this law on great occasions only, or at every moment of a rational existence ? On this question as well as on the preceding, human reason will give a right decision. Where there is a right and a wrong, whether the occasion is more or less important, it is most evident, that the right is to be pursued, and the wrong rejected. Obliquity is essentially different from rectitude. Whether an offence is small or great, its nature is the same. If, therefore a small variation were allowed, a great one could not consistently be punished. I should be perfectly confi- dent, in appealing to any person of judgment and reflection, whether he could view his Creator with undiminished res- pect and reverence, were it ascertained, that although the divine law prohibited perverseness of disposition and feel- ing, when carried to a high degree, the same perverse- ness when existing in a lower degree, escaped its cognizance ? Is it possible, that a perfect God, and a perfect law, should allow any, even the smallest degree of ingratitude, envy, or malignity ? Is it possible that such a Being, and such -a law, should not condemn every want of the opposite quali- LECTURE VII. 8S ties ? " All rational creatures, says Dr. Clark, whose wills are not constantly and regularly determined, and their ac- tions governed by right reason, and the necessary differen- ces of good and evil, according to the eternal and invari- able rules of justice, equity, goodness, and truth ; but suf- fer themselves to be swayed by unaccountable, arbitrary, humorous, and rash passions ; by lusts, vanity, and pride ; by private interest, or present sensual gratification : These, setting up their own unreasonable self will, in opposition to the nature and reason of things, endeavor, as much as in them lies, to make things be what they are not, and cannot be : which is the highest presumption and greatest insolence im- aginabl.p. : It is acting contrary to that reason and judgment, which God has implanted in their natures, on purpose to enable them to discern the difference between good and evil. It is attempting to destroy the order by which the Universe subsists. It is offering the highest imaginable af- front to the Creator of all things." (Nat. and Rev. Rel. p. 51.) No law could be reasonable and consistent, which did not reqaire perfect obedience. On the same ground, on which we are required to abstain from any sin, we are required to abstain from all. Our depravity and guilt are therefore in direct proportion to our moral imperfection. The justice and propriety of so much strictness, in re. gard to innocent beings, the progenitors of our race, for in- stance, before their apostacy, will not perhaps, be question- ed : but is no allowance to be made, you inquire, for crea. tures, frail as we are at present, and surrounded by temp- tations? I answer, if strong passions, and what is called frailty^ destroys moral agency, and renders us incapable of doing either right or wrong, it must be granted, that we are not subjects of retribution. But, by the term /rm%, the objector would probably mean, either strong temptations, or an inherent propensity to sia. As to the first, if actions are innocent, merely because there are temptations to per- form them, it is doubtful, whether there is any sin in the 84 LECTURE Vlf* world. On this ground, the first transgressors might have pleaded innocence. To comply with temptation is either right, or it is not. Compliance with temptation to do a wrong action, cannot be right; but if such compliance be wrong, it is justly punishable. If the term frailly is used in the other sense, to signify inherent propensity to evil, such propensity is doubtless criminal, and exposes the transgressor to the displeasure of God. We should not excuse a man guilty of robbery, were he to tell us, that he had long possessed peculiar fond- ness for a life of plunder ; nor an incendiary, should he plead inveterate malignity. The truth is, there can be but one law for the good and the bad : and that law must require universal rectitude. " All rational beings, says the writer already quoted, ought, i. e. are obliged to take care that their wills and actions be constantly determined and governed by the eternal rule of right and equity." "• Perhaps it will be demanded, says Mr. Locke, why did God give so hard a law to mankind, that, to the apostles time no one of Adam's issue had kept it ? To which he answers, It was such a law, as the purity of God's nature required, and must be the law of such a creature, as man, unless God would have made him a rational creature, and not re- quired him to have lived by the law of reason, but would have countenanced in him, irregularity and disobedience to that light, which he had, and that rule, which was suitable to his nature ; which would have been, to have authorized disorder, confusion, and wickedness in his creatures. For this law was the law of reason, or of nature: and if rational creatures will not live up to the rule of their reason, who shall excuse them ? If you will admit them to forsake rea- son in one point, why not in another? Where will you stop? To disobey God, in any part of his commands, (and it is he that commands what reason docs,) is direct rebellion, which if dispensed with in an} point, government and order are at an end, and there can be no bounds set to the lawless LECTURE VVl. 85 exorbitancy of unconfiiied men. The law, thorofore, was, as St. Paul tell sus, Iioly, just, and good, and such that it could not, and ought not to be otherwise." Perhaps it may still be necessary to make some observa- tions on the criminality of negative qualities. It is implied in some of the preceding remarks, that the law condemns not only dispositions, which are positively wrong, such as hatred, cruelty, &,c. but likewise the want of benevolence, and compassion. If this should be apprehended, at first, unjust or improper, the error will be corrected by a little at- tention to scripture, and to what passes in common life. A certain man^ our Savior tells us, as he journeyed from Jerusalem to J ericho^ fell among thieves, who stripped him of his raiment and left him wounded. A priest and a levite came in sight of the sufferer, and passed by without relieving him. But why is this circumstance mentioned? Was it to their praise or dis- honor? To the latter no doubt. They were criminal. But for what ? Not for doing any positive injury to the un- fortunate man ; but for omitting to give him relief. No one will doubt, that they were criminal, and justly liable to pun- ishment for the want of that benevolence, which they ought to have felt. In the xxvth chap, of Matt. Christ has briefly described the process of the last judgment ; and exhibited the charges, on which, those on his left hand, will be condemned. These charges, it is remarkable, relate not to positive of- fences, but to the neglect of duty. / was hungry, and ye gave me no meat : I was thirsty, and ye gave me no drink : I was a stranger, and ye took me not in : naked, and ye clothed me not : sick and in prison, and ye visited me not. We are not to conclude from this passage of scripture, that negative qualities, or the want of right dispositions and ac- tions will be the exclusive ground of condemnation : but surely, unless these were to be taken into the account, such a representation as that, which has been cited, would not have been made. Nor is the sentiment here conveyed, discord- apt with opinions, most commonly received. Should a per- 8& LECTURE VII. son know, that an incendiary designed to fire a town, on such a night, and yet give no information to the inhabitants, the public opinion would scarcely be less unfavourable concern- ing him, than concerning the incendiary himself. He, who conceals a plot against the State, is punished by human laws, for misprision of treason. Let it not be considered, therefore, as arbitrary or se- vere, that the divine law condemns defects, as well as posi- tive offences. We could scarcely find a person, who would deliberately deny the criminality of being indifferent to God, and the happiness of his creatures. It has now been shown, I conceive, that every action of man ; that every intention and desire ; and that every defect in devotion, gratitude, kindness and purity, is just matter of punishment. If it is not so, the contrary may be shown : but if it is so, to com- plain of the extent and preciscness of divine requisitions, will be worse than useless. If reason approves the divine law, it is unreasonable to complain. The way is noAv prepared to make some direct inquiries as to the human character. If the law has been correctly stated, nothing remains, but to apply it to human feelings and actions. That there is universally prevailing some de- gree of departure from this law ; that there neither is, nor has been any person on earth, living to years of discernment, by whom the reasonable requirements of God have not been violated, in a degree, greater or less, is what may, without any impropriety, be taken for granted. For, although we some- times hear persons mentioned, as perfectly innocent, and perfectly pure, the language is evidently the result either of passion or levity ; and the person using it, when called upon, will hardly essay to make any defence. It is evi- dently true, then, as the scriptures declares, that all have sin- ned, and come short of the glory of God. Therefore, what- ever be the penalties of the divine law, all are exposed to them. If there is any difficulty in admitting this conclusion, you will consider, that to the determination of the general ques- UCCTURB YII. 87 tioQ of a man's innocence or guilt, it is not necessary to as- certain the degree, to which he has violated the law. That may be necessary to a right apportioning of punishment, but not to a decision, that punishment is due. If I have walked uprightly in ninety nine instances, and perversely in one, it is as true, that the law is broken, as if the instances of perverseness were more numerous ,• though the merited punishment is less. There are, in our civil code, laws against murder, robbery, theft, and forgery. Should a man be indicted for the last crime, and brought to trial, it would avail nothing to plead, that the crime had been committed but once. Nothing more than that is contained in the in- dictment. It does not set forth, that the crime has been re- peated. Nor does the law declare, that forgery is no crime, unless repeated. One act of the kind renders a man liable to condemnation. So, if a person commit robbery on the higtjway, it will avail nothing to plead, that he has sufiered a hundred persons to pass without injury. It being conceded, that all have sinned in some instances, let those instances be ever so few, it is no less certain, that all are justly condemned ; it being always understood, that punishment, following condemnation, will be proportionate to the degree of guilt. Let us now inquire, whether the quantity of human guilt be small. Perhaps there is no crime, which finds fewer advocates than ingratitude. Persons accused of this, may deny the charge; but they never attempt to justify the disposition. They never say, that there is no obliquity and demerit in being unmindful of benefits. If a moral fitness is discern- able on an?/ occasion, it is so on an occasion of favours 6c- stowed and received. In proportion to these favours is the degree of demerit attached to ingratitude. Agreeable to this, is the sentence, so often quoted from Publius Syrus, Omilt dixeris maledictum, quum ingratum honiinem dixeris. With what feelings do we receive and enjoy favors be- stowed by our Creator? Our dependence on him is abso- 88 ItECTURE VII. lute and universal. Existence is not more truly his giftj than are all those objects, which render existence valuable. To his munificence are we indebted for intellectual powers, and the means of their cultivation — for the sustenance daily provided ; — for the enjoyments, derived from the active and varying scenes of the d^y, and, from the rest and tran- quility of the night. His gift are the relations and friends, whom we love, and from whose afl'ection to us, so consider- able a part of the joy of life is derived. His are the show- ers, which moisten, and the sun, which warms the earth. From Him are the pleasure and animation of spring, and the riches of harvest — all, that satisfies the appetite, sup- ports or restores the animal system, gratifies the ear, or charms the eye. With what emotions, let it be asked, are all these objects viewed, and these blessings enjoyed? Is it the habit of man to acknowledge God in his works, and to attribute all the pleasures and security of life to the Cre- ator's munificence? Possession and prosperity are enjoy- ed, not as a gift to the undeserving; but as the result of chance or good fortune, or as the merited reward of our own prudence and effort. Were gratitude a trait in the hu- man character, it would be proportionate to obligation ; and where much is received, much would be acknowledged. In this case, the liveliest sense of obligation would be exhibit- ed among the Tvealthy, and those whose prosperity had been long and uninterrupted. But do facts correspond Avith this supposition? Are God, his providence, and bounty most sensibly and devoutly acknowledged by you, who feel no loant, and are tried with no adversity ? The truth is, our sense of obligations usually diminishes in proportion to the greatness and duration of blessings bestowed. A long course of prosperity renders us the more insensible and irreligious. But, on no subject is human ingratitude so remarkably ap- parent, as in regard to the christian religion. I speak not of those, who reject ; but of those, who believe Christianity ; and who, of course, believe that God so loved the zvorld^ as to give his only begotten son. that zohosoever believeth on him, might LECTURE VII. 89 not perish. Search all the records of every era and nation ; look through the works of God, -so far as they are opon to human inspection, and you find nothing, which equally dis- plays the riches of divine mercy. The son of God died to save culprits from merited condemnation. But is this sub- ject contemplated with interest, with joy, with astonishment? It is viewed with the most friged indifference, or heart felt reluctance. The human mind, far from considering this, as a favorite subject, flies from it, when occasional!}' presented. What inference are we to make from this circumstance ? What conclusion is that, to which reason impels us ? for we ask no gratuitous concessions. We ask you to entertain no opinions in theology, but such as are supported, and such, as, all things considered, it would be irrational to deny. Ingratitude is universally allowed to imply baseness — moral corruption. Ingratitude towards God cannot, in its nature, be less criminal, than ingratitude to men. Our ingratitude towards our Maker is undeniably clear, and astonishingly great. We are therefore chargeable with a high degree of baseness and ill desert. 12 LECTURE VIII. Human Depravity. So far, as moral corruption is evinced by ingratitude, fla- grant and long continued, the existence of such corruption in our species has been shown. The conclusion rests on this ground. 1 . That ingratitude is a crime ; and, 2. That men are ungrateful to the Supreme Being. If neither of these propositions is questionable, the conclusion is not to be resisted. If the want of grateful feelings is highly crim- inal ; if it betrays /)ecM/iar baseness of temper ; and if, at the same time, great munificence is exercised on the part of Deity, the amount of human demerit is not inconsiderable. We will now attend to another argument. As in the ma- terial world the nature of different substances is known by their affinities ; so, by its objects of affection and aversion, we ascertain moral character. Let it be known, with persons of what character a man is most fond of associating, and you find no difficulty in determining his own. Attach- ment to profligate characters, indicates profligacy. Attach- ment to the virtuous and upright, indicates purity of mind, Should there be in any town, or village, a person of unusual suavity of temper, benevolence of design, and universal cor- rectness of behaviour ; whose knowledge and discernment always selected the most suitable seasons and objects for the exercise of his benevolence, would it not follow, that his LECTURE VIM. 91 neighbours were extremely deficient in taste and good feel- ings, if they were not disposed to seek his society, and to con- sult his judgment ? would indifference as to his moral char- acter leave us in any doubt as to theirs ? The conclusion would be more obvious still, if the person contemplated were known to be easy of access, conciliatory in his manners, and habituated to express his mind in terms, which, all things considered, were most apppropriate. Now there is, present with every person, a being, whose character is similar to that described, but, in degree, infinitely superior. There is a being, whose knowledge of everj^ subject is perfect, and whose decisions are infallible : a being, who in- terests himself in our situation, and is disposed to impart counsel, and communicate relief: whose benevolence is greater, than human language can describe, or human intel- lects conceive. He has never refused a favor, when good- ness and wisdom required its bestowment; and, far from being inaccessible, he has invited mankind to express to him their situation and desires. Now, if it can be shown, either that mankind have no love for this divine being, or that they love him in a very low degree, it will follow, that they have a perverse, or depraved taste. That He, in whose character are united the most glorious attributes in the highest possible degree, should not be an object of affection and veneration to creatures of correct moral feelings, is a supposition perfectly absurd. Could it be proved, that our race in general, though not entirely destitute of love to God, possess this quality but in a low degree; a degree^ altogether disproportionate to their ability of comprehending his perfections ; the existence of moral corruption would be no less certain ; though its amount would be smaller. But how, you inquire, does it appear, that there is in man- kind generally, this deficiency of love to their Maker ? I answer, that this is evident by their not exhibiting those marks of the contrary, which they certainly would exhibit, if such deficiency did not exist. 92 LECTURE VIII. I. From the situation of man, his imhecility, his depernJ- ence, and want of knowledge, it would be obviously the dic- tate of reason, to maintain constant and devoted intercourse with his Maker. Our condition clearly indicates the pro- priety of such intercourse ; and previously to observation, it ■would be thought, that the liberty o^ resorting to the Al- mighty, would be contemplated with ihe highest joy, and im- proved, as the richest privilege. How little such an opin- ion corresponds with fact, you need not ]>e informed. Though we cannot live insensible of our wants, feebleness, and im* mortality, there is no prevailing disposition in the human heart to place confidence in God. Men do not love to view themselves, as surrounded by their Creator's presence. They do not rejoice at the return of se;^sons devoted to prayer. Nay, it is the general character of men to cast off fear, and to restrain prayer before God. If the fear of tem- poral or eternal sufferings, occasionally urges them to this exercise, it is evidently not in itself agreeable to their dispo- sitions. It is a service, submitted to, — rather endured, than relished. If this is doubted, let us reflect on what pass- es in our own hearts; let us observe the general appearance of indevotion among others; and in many, the entire neglect of religious acknowledgement. II. Did we entertain right feelings towards God, a love, proportionate to our powers of comprehending his moral character; such feelings would be manifested by the fre- quency and the manner of our conversation on the subject. We are universally fond of conversing concerning those whom we love : nor is there any difficulty in discovering our sentiments, by the interest which we take, when their charac- ters are discussed. Were it inquired, whether an intimate and warm friendship subsisted between a particular person and yourself, any one would justly think himself authorized to answer in the negative, if, after much acquaintance, he had observed, that you were not in the habit of mentioning the name of this person ; or if you discovered no interest, when- ever such mention was made by others. If there arecircurri- LECTURE vin. 93 stances, in which this conchision would be incorrect, they are such as do not exist in regard to Deity. Now, of the great variety of subjects, which occur in so- cial intercourse, do the attributes, providence, and require- ments of God, hold a conspicuous place? If conversation of this kind is commenced, is it maintained with a general and lively interest ; and do the countenances of those pres- ent evince their delight in the occurrence of such a theme? The experiment is indeed but sparingly made: but when it is, there is great uniformity in the result. Now on what principle can we account for this fact? Will it be said, that we are afraid of desecrating things sacred ? and that the reluc- tance to speak of our Maker, really proceeds from the high veneration, in which He is held? How happens it then, that those, who, on all other occasions, manifest most tenderness of conscience, and devout regard for the divine honor, should be less delicate in this particular instance, than others, whose usual deportment is that of indifference, or irreligion ? How happens it, that all the reverence for Deity should in this instance, be on the side of those, who evince it in no other? For though it is unquestionably true, that hypocrites, or fanat- ics, may ostentatiously speak of religion, and equally true that some pious persons may be less able, or disposed, than some others of the same character, to introduce and support relig- ious conversation ; it will not be denied, that discourse of this kind is, in general, most acceptable to persons of piety ; and least so to those of an opposite character. In relation to many subjects, it may be said, that they cannot be universally acceptable, on account of the differ- ent habits, studies, and capacities of those present. That which is interesting to a student, may not be so to a man in commercial, or military life. But the character and com- mands of God are of equal concern to all human beings. With these are connected the immortal interests of men. Now, if indifference to that discourse, of which our Crea- tor is the subject, or even aversion from it, betrays a want of affection from his character ; the same indifference, or aver- 94 LECTURE VIII. sion, under ouv peculiar circumstances, so interested, as we are in this subject, so dependent on God for present and future happiness, affords proof of the same melancholy fact, still more strong, and as it should seem, irresistible. For reasons, already stated, the human mind ought to re- ceive its highest pleasnres from divine contemplation. To intelligent creatures of correct moral feelings, God is, of all objects, most amiable, splendid, and majestic. Reason dic- tates, that our attention to objects, should be in proportion to their magnitude, and that our love should be proportionate to their moral excellence. Observation and experience show, that the mind recurs to objects, in proportion to the love, which it entertains for them. Let it then be inquired wheth. cr Deity is generally an object of joyful, and frequent con- templation. Is it a trait in the character of mankind, that they receive the highest pleasure in viewing the independ- ence, omnipresence, power, purity, and happiness of God their Creator ? On a favorite subject, there is no difficulty in fixing the attention ; the difficulty is rather in abstracting our thoughts from it. In the present case it will not be denied, I apprehend, that all the difficulty is of the former kind. Another argument to prove the want of love to the Su- preme Being, maybe deduced from our disregard to his hon- our and felicity. It may appear, perhaps, at first view, that considering the independence and majesty of God, we may well be excused from any solicitude on this subject. It is true indeed, that the happiness of God is immutable, and he will secure his own honour : but this does not render it suitable for his creatures to be indifferent to either. If you are cordially attached to the character and interests of a personage, ever so elevated, you do not witness, without emotion, contempt for his opinions and commands, or obloquy, attached to his name. As to the felicity of God, it must be a matter of joy to the upright in heart. We are never indifferent to the happiness of those, for whom we entertain affection. If, therefore, we find no consolation in the thought, that the LECTURE Via. most perfect being in the Universe, is completely and perma- nently happy, it follows either, that we are criminally defi- cient in love to God, or perfectly destitute of that quality. It being proved, that there is, in mankind, a great deficien- cy of love to God, by their not exhibiting those marks of the contrary, which they certainly would exhibit, did no such deficiency exist ; it cannot be denied, that mankind are ex- tensively and deeply depraved. For if perversion of taste ; if obliquity of character is not proved by universal disincli nation to an employment, the most rational and advanta- geous, such as that of addressing the Supreme Being ; and by indifference to the most perfect character in the Universe, it will not, I think, be easy to define moral depravity, nor even to imagine facts or circumstances, by which its exist, ence might be proved. If this argument prove any degree of moral disorder, it proves, that such disorder must be ex- tremely great : for there is amazing defect of character, there is baseness, in viewing, either with disgust or indilTerence, the most splendid and perfect assemblage of moral attri- butes. Let us now inquire, what testimony, as to the morality of the human character, is borne by events, usually occuring n a country of civilization and religious knowledge. I do not ask for any evidence of perfection, or innocence. Claims of this kind will not be urged in behalf either of ourselves or others ; but I ask, whether there is not evidence of strong inveterate propensity to evil ? That men show the want of right feelings towards their Maker, is comparatively little. They manifest open contempt for their Creator by violating his commands. I need not here mention those innumerable acts of dishon- esty and perfidy, which all civil restraints, in addition to moral motives, are unable to prevent. I need not mention that intemperance and sensuality, which are as certainly pernicious to sound intellects, to character, and present in- terest, as they are to the eternal salvation of their votaries. I need not remind you of the facilitj^, with which both the 96 LECTURE vni. young and the old acquire habits of blaspheming the divine name, and of mingling, in vulgar intercourse, language the most trifling and the most tremendous. It is impossible, while the present subject is in hand, that considerations of this kind should not spontaneously present themselves. But in addition to this, we cannot avoid the general conclusion, that one object concentrates human anxiety and effort, viz* the present world. Associate with persons of every age and of various ranks : hear the conversation of the indolent and the active ; the illustrious and the obscure; the hardy, unlettered labourer, who subdues the wilderness, and the vo- taries of refinement and science; carry with you in the ex- cursion as much charity and candor, as may consist with sound judgment ; and then, return, if possible, with this con- clusion, that the object of man is, at once the most rational and honourable, viz, to resemble his Creator, and to secure salvation : or rather, avoid, if possible, the opposite conclu- sion, that man has forgotten his origin and high destiny, and is absorbed in self, and present existence. There is a youth, let it be supposed, who is heir to an ex- tensive empire ; into the possession and government of which he is to enter, if qualified, at the age of twenty. With this prospect before him, and with the best means of improve- ment, he cannot be induced to prosecute those studies, and acquire those habits and qualifications, which are necessary to his future station. He cannot be made to look with inter- est, on the empire, which he is to govern ; but is invincibly averse from that kind of education, which is indispensable to a person of his distinguished rank. In the mean time, he is absorbed in pursuits, the most trifling, sottish, and ignoble. If all efforts, long continued, were insufficient to raise his mind, and give a new direction to his pursuits, no one would hesitate to conclude, that there was a radical defect, a base- ness of spirit. If a thousand, or a million youth, could be supposed in similar circumstances, manifesting the same dis- position, the like conclusion would be formed in regard to ihem all. tECTURE Vllt. d7 But if the general appearance of things, in a civilized and christian country is such, as forces us to conclude, that hu- man attention and efforts are centered on that part of exis- tence, which is now present, while the eternity of a future life and retribution is universally believed ; must we not con- clude, with equal certainty, that there is in man a strong in- disposition to the cultivation of those htibits, which are essen- tial to future happiness and glory ? As these habits are those of moral rectitude, the conclusion is, that moral rectitude is that, to which man is strongly disinclined. That this argument may be more distinctly considered, we will enumerate some of the restraints, in opposition to which crimes are committed ; viz. the restraints of parents and guardians, the restraints of civil authority, and those of re- ligion. I. The restraints of parents and guardians, f am not speaking of infancy, or of an age, so little removed from it, as to preclude the free use of intellectual powers. It is gen- erally allowed, in the case supposed, that authority is under the influence of affection and good design. Youth them- selves, will, in few instances, deliberately deny, that the re- straints, which parental authority imposes, are intended to promote their permanent advantage. Why then should num. berless arts be resorted to, with design, that these restraints may be evaded ? Why should the child cherish any desires to counteract a government, which has for its object, his own felicity ? What a monstrous victory is that, which is gamed over the efforts of parental wisdom, guided by unremitting good will and tenderness ? What language would this be in the mouth of a son ; "■ I know, that my parents love me cor- dially; and are continually anxious for my reputation, vir- tue, and happiness : but they shall not be gratified. I have the pleasure of reflecting that my efforts to render their de- signs abortive have been crowned with no inconsiderable success!" O! tis the triumph of the maniac, who slips the halter to his neck, and strangles himself, in spite of his keep- ers ! 13 98 LECTURE vni. II. Let us next consider, against what restraints of a civil nature crimes are committed. Civil government itself is lit- tle more, than an institution for preventing mankind from doing injury to others and themselves. The whole criminal code, and a great part of civil restrictions, have their origin in the corruption of man. But for this, their necessity and use would be superseded. It would not be easy to enumer- ate the expedients, to which legislators have resorted, nor the various penalties, by which their laws have been sanctioned. I need not mention public infamy, disfranchisement, bodi- ly mutilation, pillories, posts, imprisonment, the axe, the gal- lows, and the gibbet. Yet this whole ghastly assemblage of terrors is inadequate to the suppression of crimes. Thefts, forgeries, violations of contracts the most sacred, robberies, and assassinations are not exterminated. Now, must not the disposition to evil be inveterate and violent, if it operate in defiance of all these obstacles? But though the restraints, already enumerated, cannot be consid- ered but as strong dissuasives from vice,and though we cannot but consider their inefficacy, as proving a very high degree of moral depravity ; there are other restraints, the neglect of which aflbrds evidence, still more clear and convincing. I mean the restraints of religion. Extremely pertinent to the present purpose are the words of Mr. Locke, which I am not deterred from using by the consideration of their having been quoted by a writer on this subject. " Were the will determined by the views of good, as it appears, in contemplation, greater or less to the understanding, it could never get loose from the infinite, eter- nal joys of heaven, once proposed and considered as pos- sible ; the eternal condition of a future state infinitely out- weighing the expectation of riches and honour, or any other worldly pleasure, which we can propose to ourselves ; though we should grant these the more probable to be ob- tained. He, that will not be so far a rational creature, as to reflect seriously on infinite happiness and misery, must needs condemn himself, as not making that use of his understand- I,ECTURE VII. 99 ing, which he should. The rewards and punishments of another Hfe, which the Almighty has established, as the en- forcements of his laws, are of weight enough to determine the choice, against whatever of pleasure or pain this life can show. When the eternal state is considered, but in its hare possibility, which nobody can make doubt of, he, that will allow exquisit and endless happiness to be but the possible consequence of a good life here, and the contrary state the possible reward of a bad one, must own himself to judge very much amiss, if he does not conlcude, that a virtuous life, with the certain expectation of everlasting bliss, which may come, is to be preferred to a vicious one, with the fear of that dreadful state of misery, whicn, it is very possible, may over- take the guilty, or, at least, the terrible, uncertain hope of annihilation. This is so evidently so, that though the virtu- ous life here had nothing but pain, and the vicious continu- ed pleasure, which yet for the most part, is quite otherwise, and wicked men have not much the odds to boast of, even in their present possession ; nay, all things rightly considered, have, I think, even the worst part here. But, when infinite happiness is put in one scale, against infinite misery in the other : if the worst, that comes to the pious man, if he mis- takes, be the best, which the wicked man can attain to, if he be right, who can, without madness, run the venture ? who, in his wits, would choose to come within the possibility of in- finite misery ? which, if he miss, there is still nothing to be got by the hazard. Whereas, on the other side, the sober man ventures nothing against infinite happiness to be got, if his expectation comes to pass." Thus, does this profound reasoner show the extreme irra- tionality of neglecting religion, even though there were but a bare possibility of its truth. The case will be incompar- ably stronger, if we consider, that what is here supposed only possible, is generally believed in christian countries : I mean, that future rewards and punishments are intermina- ble. All the infringements of moral rectitude, all the neg- lect of moral obligation, which occur in christian coun- \ 100 UECTURE vnr. tries, take plaoe in contempt of endless sufferings, and ST endless pleasures. These are the restraints, against which crimes are perpetrated. Besides, it is a fact, perfectly be- yond contradiction, that most persons, under the circumstan- ces supposed, in full belief of eternal retributions, have either never felt sufficient anxiety to institute an investigation of their own moral characters, or else maintain an irreligious life, without even doubting their exposure to endless punishment. Here, I would ask again, whether religion, which is only agreement with the dictates of sound reason, must not be an object of our fixed aversion, if, under such circumstances ; in opposition to such motives, we perseveringly reject it? How is it possible to account for facts undeniable and without number, unless we suppose a very strong propensity to evil? It will be replied, perhaps, that though the motives to a religious life, are indeed extremely forcible, they do not come into contact with the mind. Considerations of a relig- ious nature are forgotten among innumerable objects of sense. I answer, that the superiority of weight in religious mo- tives, infinitely overbalances any advantage, which the oth- er may have merely on the score of proximity. Besides, how distant is that change in our existence, which brings us to the commencement of a retribution? In truth, the ground is perpetually opening for some new deposit. Mortality is common : and the transition of not a few, is instantaneous. By these providences, by 'he most urgent solicitations of in- spired eloquence, and by the commanding remonstrances of Deity himself, the motives of religion are brought into contact with the mind: and it can scarcely be conceived, that they should be presented under circumstances, more favourable to their influence. LECTURE IX. Human Depravity. It will probably not be denied, that the arguments, al- ready used, prove no inconsiderable degree of depravity in those, to whom they apply. But whatever moral disorder exists among ourselves, or among those, who are best known to us, we are not hence to conclude, that all men are equally criminal. The present state of our country does not indicate the present moral character of other nations ; much less does it indicate their morality in past ages. To these remarks I offer no objection. On the other hand, those, who make them, will not deny, that if the moral character of other countries and other ages be found as bad, or worse than our own, whatever legitimate conclusions have already been drawn, may be fairly extend- ed to the species in general. A very high degree of moral corruption has been proved by our flagrant ingratitude to the Most High ; by our indis- position to hold communion with him, in exercises of devo- tion ; by our reluctance to contemplate his perfections and relation to us ; by the infrequency of religious conversation ; by the little interest and pleasure, which it excites ; by the universal, and almost exclusive attention, bestowed on present existence ; and by the maintenance of a vicious life in op- position to motives of eternal consequence. Do not all these facts exist in those nations, whose mor- 102 LECTURE IX, al advantages resemble our own? Is not the course of life among them essentially the same, as among ourselves ? Is there not the same inconsistency between those principles, to which their intellects assent, and those, which their hearts embrace ? This will probably not be denied. But as there arc but few nations, whose moral advantages equal ours, there are few, whose external conduct and appearance, though no bet- ter, would prove the same degree of demerit, or moral base- , ness. Therefore, our conclusion, as it respects ourselves, and the few nations, equally enlightened, would be too se- vere, in regard to others. In answer to this, it is to be said, that those countries, in which Christianity has been mutilated and deformed, exhibit not only all the stupidity and vices of our own ; but much in addition. We surely should not re- sort, either to the Greek, or Romish communion to obtain proof of human uprightness. Would such proof be obtained by searching among those nations, which have not received Christianity ? Will an examination of the moral state of Ma- hometans, Hindoos, or nations more barbarous, lead us to en- tertain an opinion less unfavourable to the human character, than that, to which we should be led, by taking into view ex- clusively our own country ? If not, it remains only, that we inquire, whether by some untoward circumstance, the present generation does not exhibit a degree of depravity, unknown in the general history of man. For if it can be shown, that the world in all previous ages, has been in a state, approxi. mating to moral purity, we could, by no means, be justified in predicating deep corruption of our species in general. But, in fact, one of the Jirst ideas, presented to the mind, in reading history, is the ideyitify of the human character. In climate, forms of govtrnment, degrees of light, and modes of living, there is great diversity ; but the grand outlines of character remain unaltered. Whether we judge of an Egyptian, a Persian, a Gi'eek or Italian, h is not necessary to adopt new principles. They have all the same propensities, and the same general object. Amidst similar temptations, LECTURE IX. 103 there is similarity of conduct. Pride, ambition, lust, revenge, and selfishness,aretheirmostobvious and prominent qualities. Let us now be more particular. I. The human character has appeared to equal disad- vantage, among barbarous and civilized nations. It is easy to praise the simplicity and innocence of un- cultivated clans and communities. " If we were to judge of the Scythians" says a modern historian, " by the pictures^ drawn by Horace and Juvenal, their virtues and morals are worthy to be held forth, as examples to mankind. But if, as Herodotus says, their daughters could not be married, until they had killed a man with their own hands ; if they took pleasure in drinking out of the skulls of those, whose blood they had shed : without mentioning the human vic- tims, which they offered up to the gods, they were certain- ly more deserving of detestation, than esteem." This con- clusion would perhaps have been more striking, had it been drawn from what Herodotus further says, as to the habits of these barbarians. " Their military customs are these ; every Scythian drinks the blood of the first person, he slays. They suspend the skins of their enemies from the bridles of their horses : when they both use them as a napkin, and are proud of them as a trophy. This savage use of the sculls of ene- mies, regards not only those exclusively, who are of differ- ent clans or nations. They do the same with respect to their nearest connexions, if any dissensions have arisen, and they overcome them in combat before the King." Herod. V. 3. 236. From the following extract it will appear, that those tribes which were settled in the north of Europe, retained the fe. rocity of their Scythian origin. " The Normans sacrificed human victims to a deity, whose rewards were believed to be reserved for those, who slew the greatest number of warri- ors in battle : the happiness to which they aspired, was to intoxicate themselves in his hall. The sculls of their slain enemies were the precious cups, which were to be used ip their eternal carousals." Millot, vol. 3. 1 54. 104 LECTURE IX. The resemblance between the ancient Scythians and the American natives, has often, and with good reason, been re- marked. Among both, we notice the same horrible ferocity. In treating the present subject, we are under the ne- cessity of referring to some facts, which were formerly men- tioned, in showing the necessity of divine revelation. " A. mong the Mexicans, human sacrifices were deemed most ac- ceptable, and every captive, taken in war, was cruelly tor- tured and sacrificed. The heart and head were the portion of the gods ; while the body was resigned to the captor, who, with his friends, feasted upon it." The latest accounts of the Islanders in the South Sea, give us most unfavorable ideas of the moral character. The cus- torn of offering human victims is common. Nor will the mind, disgusted with this view of barbarian depravity, ob- tain any relief, by resorting to the islands of Asia. The in- habitants of the vast island, or rather continent of New Hol- land, are in the most deplorable state of ignora-nce and vice. In some of their ceremonies, the very form and character of man seems despised, and the superiority of brutes ac- knowledged. The New Zealanders treat their captives, as did the Mexicans, i. e. they devour them. Surely it is not among savage nations, that we are to look for proofs of in- nocence, or facts, which will enfeeble the conclusion, form- erly drawn, as to the human character, from appearances, exhibited in our own country. " We find that both the an- cient and modern history of the east," says a learned author, "is a continued scene of bloodshed and treachery." As litde should we be under the necessity of altering our former conclusion, were we to consider, what the state of morals has been at those periods, which are most distinguish- ed for civilization, refinement, and literature. When Peri- cles was increasing the taste and refinement of the Athenians^ he was corrupting their morals. As to Roman morality at that era in their history, which produced some of the most extraordinary efforts of the human mind, we have full satis- faclioB from the testimony of those, who were eye witnesses. LECTURE IX. 105 On this subject, ports and historians perfectly coincide. It is really no easy matter, even for a person not ignorant of the vices, prevailing in our own country, to conceive that astonishing variety of appearance, which Roman depravity assumed. Whatever of selfishness, cruelty, revenge, prodi- gality, gluttony, and lust, the boldest imagination is able to conceive, was practised among that people, whose power gave law to all nntions, and whose literary productions still excite the admiration of all. It is evident then, that neither the simplicity of savage life, nor the highest literary cultivation, is sufficient to prevent communities of human beings from plunging into the gross- est pollution. II. The character of man appears to have been extremely vicious under various degrees of religious light. What little knowledge, we have of the first ages of the world, is obtain- ed from the sacred scriptures. We may consider the patri- archal age, as extending from the creation, to the lime, when the Israelites emigrated from Egypt. During this pe- riod, there was no standing revelation. Divine interpositions were however, occasionally made : and that light, which was conveyed to individuals, must, in a greater or less de- gree, have been diffused. In the family of Adam, was committed a murder, most un- natural and impious. A brother slew a brother, because the latter had received testmiony of the divine approbation ; or, in the words .of St. John, because his ozvn works were evil, and his brother^ s rigfiteous. This individual act of violence does indeed prove nothing with certainty, but the character of its author. But that a crime, so atrocious, should have been committed at so early a period, when but a few individuals existed, and when there was almost no possibility of being injured by example, is a fact, which well deserves our con- sideration, while making inquiries as to the character of man. The next prominent fact, which arrests our attention, in reading the early history of our race, is more clearly to our 14 106 LECTURE IX. present purpose. When about sixteen centuries had expir- ed, the vices of men became so enormous and general, as to call for exemplary punishment. The universality of the evil, merits particular notice. It was not a few individuals, who rendered themselves conspicuous by daring offences. Corruption pervaded the whole mass. " God saw that the zvickedtiess of man was great in the earth, and that every imagi. nation of his heart was only evil continually. For all flesh had corrupted his way. The Lord said to J^oah, the end of all fesh is come hfore me, for the whole earth is filed with violence through them : behold, I will destroy them with the earth. The divine forbearance was exhausted, and the deluge ended the probation of these incorrigible sinners. Our own judgment of the character and actions of men may be erroneous. We cannot be assured, that in any in- stance, it perfectly coincides v^ ith tr^ith. On any given occa- sion, persons may have ^ome feelings, either better, or worse, than their actions express. But, in the case before us, we have the judgment of God himself. It was he, who pro- nounced the sentence; it was he, who inflicted the punish-- ment. W hen Noah and his family left the ark, there was a kind of new creation. The race had originated from one pair, and had become intolerably corrupt. They were now to commence another trial. In addition to the smallness of their numbers, the circumstances, under which their new probation commenced, were favorable to religion. They had witnessed the general destruction, which impiety and profligate manners had brought upon the world ; and if God had sent the flood for the express purpose of punishing and destroying a r;ip;icious, sensual, ungodly race; and saved Noah exclusively on this ground, that he had been righteous in his generation; if such discriniination were, in this world, made between the righteous and the wicked, it was easy to infer, that there would be a difference in the world to come. 1 he influence of this consideration, it appears, was not universal even in his own family. LECTURE IX. 107 After the lapse of a few ages, idolatry, and its usual attend- ant, profligate manners, became so general, that to secure even the existence of true religion among men, further ex- traordinary efforts on the part of Deity were indispensrble. Accordingly, Abraham was selected to be the father of a dis- tinct nation. During his pilgrimage, the inhabitants of Sodom and Go- morrah were so polluted with crimes, as to induce the Al- mighty to consume them with fire from heaven. Ten right- eous persons would have saved the city; but even that small number could not be found. We might make the same re- flection, as to the moral tendency and the effect of this evpnt, as was made in relation to the more general destruction of mankind by the delude. Unless the infernal prison were opened to human sight, it is not possible to imagine a more vivid display of the wrath of Heaven ; nor an event more cal- culated to rouse a world, slumbering in vice. The catastrophe does not appear, however, to have been followed by any refor- mation, or even extensive alarm. The inhabitants of Canaan were, at that time, replenishing the measure of their guilt, and preparing for that general extermination, which was to be effected in a subsequent age, by God himself, through the in- strumentality of his people Israel. From the emigration of Israel from Egypt, a new era com- mences in religious history. The obvious design of De- ity was, to procure an asylum for truth and virtue, ex pelled as they were, from the world in general. The unity of the Godhead, and the purity of the divine character, were accordingly inculcated with great frequency; and, in lan- guage, strong and perspicuous. The law was given under circumstances, extremely terrifying. The Lord came down upon mount Sinai, on the top of the mount ; and Sinai was alto- gether on a smoke, because the Lord descended upon it in fire ; and the smoke thereof ascended, as the smoke of a furnace, and the whole mount quaked greatly. The terror, occasioned by this scene, had scarcely sub- sided ; and Moses had not yet descended from the mountain, 108 LECTURE IX. where he conversed with the Almighty,when this snme people openly revolted from God, requesting Aaron to form an idol, imder whose protection they might return to Egypt. Dur- ing the forty years of their journeyings in the desert, their disobedience, murmurings, and impiety brought upon them numerous judgments. Of that vast multitude, which were numbered on their leaving Egypt, but two persons were permitted to enter Ca- naan. The rest died in the wilderness, agreeably to a divine threatening, previously denounced. To a right estimate of their guilt, it is necessary to consider, that a series of mira- cles had been wrought for their emancipation; that their existence had depended on miraculous supplies ; and that the symbol of Jehovah guided their marches. Nor was their character materially altered, after their es- tablishment in Canaan. Whether their government was ad- ministered by Juds,es or Kings, the same propensities might be discovered. They were immoral in their lives ; impa- tient of those restraints, which Deity had imposed ; and ready, on all occasions, to adopt the idolatrous worshij. of adjoining nations. It availed nothing, that prophets were commissioned to expostulate, and to denounce impending judgments. Israel would not return to their God. They were swept from the land of their fathers, and transferred to Assyria. The two remaining tribes, unreclaimed by this event, were reserved for similar punishment. Their captivity in Babylon destroyed, indeed, their attachment to idolatry ; but the national morals were not improved. It is unnecessary to remind you particularly of the state of the Jews, when our Saviour appeared. He whose decisions are infallible, painted their vices in the darkest colours ; and their existence, politi- cal and ecclesiastical, was soon after terminated by the Roman armies. No doubt, there had been upright and religious persons in every period of the Jewish economy, as there were in the patriarchal age, individuals of this character. But, if we judge of man, i. e. of the human species, by his appearance under both these dispensations, it is impossible to avoid a conclusion the most unfavorable. LECTURE IX. 109 But we have an opportunity of viewing man in the enioy- ment of higher advantages, than those, either o( patriarchs or Jezvs. When the latter dispensation gave place to Chris- tianity, the light of the moon became as the light of the sun ; and the light of the sun sevenfold^ as the light of seven days. During the age of the apostles, and immediately dttcr, the triumphs of Christianity were rapid and extensive. The good ef- fects, which this religion produced on the lives of those, who embraced it, were too obvious to be denied. Christians were distinguished from others by meekness^ benevolence, probity, and a spiritual life. But this bright morning was succeeded by a day of clouds, darkness, and tempest. The christian church, so pure and patient, during the ages of persecution, degenerated in the season of its tranquillity. Ignorance, bigotry, intolerance, cruelty, avarice, ambition, and enor. mous profligacy, were openly exhibited among the pro- fessed followers of him, who was meek and lowly in heart, uho declared, that his kingdom was not of this world; and whose object was to purify to himself a peculiar people, zealous of good works. Not only were abandoned that converse with heaven, that contempt of the world, and that elevated mo- rality, which had been so conspicuous in the lives of primi- tive saints; but even all decency, all regard to appear- ances, were set at defiance : and that, not in one country, and one disastrous period on\y, but generally, and during 7nany centuries. Since the reformation, there has doubtless been ■ more piety in the church, than before that period. But, as some reflections have already been made on the present moral state of the christian world, it will be unnecessary to proceed further in this place. It has now been made evi- dent, I conceivf^, that mankind, whether we view them in a civilized or barbarous state ; whether in the enjoyment of patriarchal, Jewish, or chri>tian light, manifest great uniform- ity of moral character ; — a strong, inveterate attachment to vice. III. As a distinct argument in proof of human dppravity, -I mention an acknowledged tendency to alter for the worse. no LECTURE IX. In addition to many proofs of such tendency, which might be obtained by a recurrence to the preceding remarks, 1 mention, that corruption, whether in political, literary, or religious in- stitutions, is generally allowed to be proportionate to the age. Old and corrupt^ in application to government, are terms almost synonymous. Of the religious orders, which have, in differ- ent periods, been instituted, many, it is well known, adopted the most austere manners. This austerity usually gave place, by degrees, to indolence, fraud, and dissipation. A person, forming strict laws for a new community, might, with good reason, hope to see them well observed, when first adopted ; but he would have no doubt, that subsequent ages would be attended by relaxation. If little restraint were im- posed by the laws; and considerable disorders were toler- ated at the commencement, no rational person would expect the evil to correct itself. Such an issue would not be agree- able 10 the natural course of events. Whereas, the contrary, viz. a deterioration in the habits and morals of a commu- nity, at first w^ell organized and governed, is a change, at which no one would be surprised. IV. The moral feelings of mankind are indicated by the character, which pagan nations have attributed to their dei- ties. This character is forcibly, and with great exactness exhibited in the subsequent lines, " Gods, partial, changeful, passionate, unjust, Whose attributes were rage, revenge, and lust." In what way can we account for the general prevalence of ideas, so unworthy of God, and so inconsistent with reason? when a right conclusion was much more obvious, than a wrong, why was the latter generally made, the former sel. dom, or never 1 There must have been a bias on the mind ; — a fondness for profligate, rather than for pure deities. St. Paul evidently attributes pagan idolatry not to the difficulty of obtaining better opinions ; but to an aversion in man from the character of Jehovah. That^ zvhich may be known of God, is manifest in them. The invisible things of him, from the cre- ation of the world, are clearly seen, being understood by the things LECTURE IX. Ill that are made, even his eternal power and Godhead : so that they are without excuse. When they knew God, they glorified him not, as God, neither were thankful. They did not like to re- tain God in their knowledge. Therefore they changed the glory of the incorruptible God into an image, made like to corruptible man. If the Gentiles did not like to retain God in their knowl- edge, neither did the Jews. They had, we have seen, wit- nessed and acknowledged many illustrious miracles, wrought by Jehovah, in favor of a religion, which declared, that the gods of the heathen were vanity and a lie : a religion, the im- mediate object of which, was to preserve the nation from idolatry. To avoid apostacy, there were many reasons of interest, as well as duty. Besides this there is generally prevalent a strong partiality in favor of the national religion. A change in this particular is, by the Deity himself, ranked among the most extraordinary events. Pass over the isles of Chittim and see : and send unto Kedar, and consider diligently and see, if there be any such thing : Hath a nation changed their gods, which are yet no gods ? It is immediately subjoined : But my people have changed their glory for that which cannot prof t. Now, if Jews and Gentiles have shown unequivocally a dislike to the moral purity of God, they have evinced beyond the possibility of doubt the immorality of their own charac- ter. Were there not some moral taint, or wrong tendency com- mon to the. whole species, we might justly expect, to find some individuals, not guilty of having violated that law, which is holy, just, and good ; that law, every command of which has the sanction of reason. Of all the remote islands, which of later years, have been discovered, we might natur- ally hope, that there would be some, whose inhabitants, hav- ing learned the character of God, from his works, were ha- bituated to worship the eternal spirit, in spirit and in truth. But the fact is, that these discoveries tend to establish the doctrine, we are considering. Wherever there are human forms, there is misery and vice. A. community, whose lead 112 LECTURE IX. ing object it is to obey reason, cultivate moral purity, and secure tne favor of God, is not to be found on the earth. Finally : Our opinion of mankind is generally, perhaps, universally less favorable, in proportion to our converse with the world. If a man is credulous, and readily presumes on the cor- rect views of men, it is commonly and justly remarked, that he is ignorant of mankind ; and that further acquaintance will teach him better. This sentiment is usually expressed without the most distant apprehension of the inference, to which it leads. From thf^ preceding remarks, it appears, that whatever theory we adopt in accounting for the perverseness of man, the fact is undeniable : and further, w hether there is in man by nature, a wrong tendency, a moral taint, or not, facts and appearances are, and always have been precisely as if the doctrine were true ; and extremely different from what they probably would have been, had the doctrine been false. Greater disorder could not have been expected, had men been by nature inclined to evil : much less, would have been ra- tionally expected, were they not thus inclined. LECTURE X. Human Depravity. Though many facts have been mentioned in the preced- ing lectures, highly dishonorable to the moral character of man, there are others of a contrary aspect, which are sup- posed to invalidate the conclusion, to which the former would lead. If there is much vice among men, there is like- wise, it may be thought, much virtue. If there is much per- fidy, idleness, dissipation, and profanity ; there is undeniably much truth, fidelity, diligence, and temperance, and much de- cency of manner, in treating things sacred. I answer, that advocates for the doctrine of human de- pravity, do not deny the existence of real virtue or holiness among men. They only deny, that this is the native pro- duction of the human heart, or ever exists there, without the particular agency of the Almighty. They further suppose, that the qualities, which have been mentioned, such as ve- racity, temperence, industr^, &c. are by no means to be considered, as conclusive evidence of real virtue: i.e. of such a state of heart, as God and reason require ; since these qualities are generally conducive to worldly advantage. Without veracity a man can neither enjoy reputation, nor con- veniently transact business. Without temperance and indus try, he will be subject to the like embarrassments. Profane- ness oi language, or levity in regard to things sacred, exposes 15 114 lECTUIiK X. a man to the displeasure of many, whom it is his interest not to ofFend. An atheist therefore, were he a man of prudence, would be guilty of none of these vices. But there are many, you say, whose regularity of deport- ment evidcntlj^ arises not from considerations of present con- venience, but from their belief in a future retribution. The fact is not to be controverted. But, before we can use it in proof of moral goodness, it is necessary to ascertain, whether this abstinence from crimes, proceeds from a lovt to moral rectitude, as such, or from the year of future punish- ment. For, whether human actions proceed from the fear of temporal, or eternal punishment, they are essentially the same. If the fear of being disgraced, or imprisoned tomor- row, be a motive, insufficient to constitute an action virtuous, it cannot be constituted such by the fear of being disgraced or punished beyond the grave. All, that can be proved in favor of a person, thus actuated, is, that a wrong disposition has not the same degree of ascendency over him, which it might have over some others, in the like circumstances. It will hardly be asserted by any person, in the least habit- uated to contemplate moral subjects, that /ear of personal disadvantage or suffering is essentially xyirluous. Therefore, so far, as that regularity, observable among men, is the re- sult of no higher principal, than fear, it affords no evidence of human virtue. It only proves, that vice or moral corrup- tion, has not taken such entire possession of the mind, as to exclude from it all considerations of reason and personal in- terest. A plausible objection to the doctrine, wc are endeavoring to prove, may be supposed t(/arise from those social feel- ings, and those attachments of consanguinity, which are ex- tensively if not universally discoverable among men. I answer; ?/ these social feelings are indeed virtuous, or morally good, the objection is much to the purpose ; and although it would not invalidate the proofs, already adduced o( general depravity, it would prove that there is, in the heart of man, by nature, real virtue, yet remaining. LECTURE X. 116 Social feelings, parental affection, &c. are amiable quali- ties, essential to the existence of civil society, and extreme- ly conducive to the happiness of man : but there is nothing in them, I apprehend, either virtuous or vicious. One man is naturally inclined to cheerfulness ; another to gravity. This difference probably arises from bodily organization. But whether it does «r does not, there is nothing of mo- rality in it. To ascertain the moral character of a man, we do not inquire, whether he is naturally cheerful or gloomy. The reasons for believing, that social feelings, parental affection, &c. though they may be under the influence of moral principles are not of themselves moral qualities, are the following : I. They are by no means proportionate, to the good or bad characters of men. In some persons, whose lives are dishonest, impure and pro/ane, you perceive parental affection, as strong as ,it is in the most virtuous. Crimes the most atrocious have been perpefj-ated under the influence of pa- rental feelings. Nor does the strongest friendship for an individual necessarily prove any real love ,of virtue. It was the excessive fondness of Achilles for Patroclus, which in- duced him to sacrifice human victims, and to express the barbarous desire of feeding on the body of Hector. It was the friendship of Zophyrus for Darius, which induced him voluntarily to mangle and mutilate his own person : But these sufferings were, in regard to the Babylonians, the cov- ering of deep dissimulation, and perfidy. Virtue sometimes requires, not indeed to eradicate these feel- ings ; but to act in opposition to their dictates. Instance the elder Brutus, whom, as magistrate, duty required to punish his own sons for conspiring against the State. Now, if the social parental affections, were in themselves morally good, the stronger those affections were, the more, other things be- ing equal, would fJiere be oi moral goodness : or, if these affections be the result of moral goodness, when they are strongest the heart must of necessity be the most virtuous. It may be replied that in the cases, above mentioned, the 116 LECTURE X. irregularity proceeds from the excessof a virtuous principle. Bj the term virtuous principle^ must be meant either virtue itself, or something distinct from it. If the latter, i. e. if so- cial affections be something distinct from virtue, it is pre- cisely what I have endeavored to prove. But, if by virtu- ous principle, is meant virtue or moral goodness; the objec- tion implies, that moral evil arises from an excess of moral goodness. Now moral goodness consists in conformity to the requirements of God. It is therefore just as absurd to speak oi excess in virtue, as of excess in the straightness of a line. It is just as absurd, to say that criminal irregularity can arise from excess of virtue, as to say, that two lines may coincide so precisely, as not to coincide at all. II. My other reason for believing, that the social feelings, and the attachments of consanguinity, are neither virtuous nor vicious, is, that they are not peculiar to moral agents. Many irrational animals, by associating together, contract a fondness lor each other: and, as to the quality of attach- ment to their young, it is no less strong in the lion and tyger, than in the sheep and the dove. Now, if these qualities are common to all animals, whether they possess reason or not, and whether their natures be mild or ferocious, their exis- tence in man proves nothing, as to his moral character. You will reply, perhaps, that however plausible this con- clusion appears, there must be some sophistry in the argu- ment, as St. Paul, in his epistles to the Romans, and to Tim- othy, (Rom. i. 31. 2 Tim. iii. 3.) mentions the want of nat- ural affection, as evincing extreme wickedness. If the quality itself were not morally good, its absence you imagine, could not be evil. I answer, that this inference is not the legitimate offspring of the premises. Il does not certainly follow, that a quality is morally good, because the want of it proves moral disor- der. Were a judge on the bench, after examining the evi- dence on both sides, clearly to perceive where the truth lay, no person would, from this circumstance merely, form any conclusion, as to his moral character. His perception of the LECTURE X. 117 fruth might be no more virtuous, than his perception of the witness, who gave testimony. But another Judge, having the same cause under the same circumsnuiccs, might be so much governed by his passions or interest, as not to per- ceive the truth ; in consequence of which he forms a wrong decision. In the latter case, the wrong decision proves the vice of the Judge ; though a right decision would not have proved his virtue. Again : Voluntary intemperance al- ways proves vice ; but it is not true, that voluntary temper- ance always proves virtue. So, the telling of truth is, in itself, neither virtuous nor vicious ; but the telling of that, which is not true, is good evidence of moral depravity. It may, in like manner, be true, that natural affection is not a m(^ral quality ; and yet, that it always exists in man, till smothered or extinguished by excessive crimes. Let us next consider what evidence the scriptures give con- cerning the character of man. As they were given by the inspiration of God, their testi- mony, if rightly understood, fully substantiates anj'- doc- trine. But, when facts are contrary to the seeming im- port of any passage, there is a strong presumption, that the seeming is not the real import. As to the moral condition of man, faots and the most obvious sense of scripture perfectly coincide. I. The object of our Saviour's advent implies, that the character of man is vitiated : The son of man came to see hand to save that which was lost : Again, the son of man came into the world to save sinners. It is likewise asserted, that Christ tast- ed death for every man ; that he gave his life for the world. It appears then, that our Lord's coming had relation to the state of the whole human race. But if his coming had re- lation to the whole human race, and the object of it was to save sinners^ it follows, that all men were of this character. And further, as the object of his coming is declared, in oth- er words, to be the salvation of them that were lost, it fol- lows, that this too, was universally the condition of man. The former, perhaps, would be more readily conceded, than the latter. If man is accountable ; if there is in existence. 118 LECTURE X. such a thing as moral obligation, the moral delinquency of man cannot be questioned. No one will assert, that man is entirely innocent : but, from these passages of scripture, it appears, that his departure from innocence is such, as to ex- pose him io perdition. II. Christ speaks of the world, as being hostile to his re- ligion. (John vii. 7.) The world cannot hate you, but me it hateth ; because I testify of if, that the works thereof are evil. Here are two important assertions; 1. That the works of mankind are evil ; 2. That they hated our Saviour for ex- hibiting this truth. Those, who follow the example and doctrines of Christ, are said to be a community, acting on moral principles, dif- fering from those, which influence the world in general. They are not of the world, even as I am not of the world. In connexion with this, Christ repeats the idea, which has been just noticed, viz. that there is hostility between his disciples and other men ; / have given them thy word ; and the world hath hated them. The same sentiment is often conveyed in the same words. The least, that can possibly be meant by such language, is, that the general current of human feelings is less favorable to christians on account of their religion. But, so far as christians obey their religion, they resemble their master, and him, by whom their master was sent. This is not merely an inference now made ; it was-expressly as- serted by our Saviour, who said. They have both seen and hat- ed both me and my father. There was then at least in all, to whom this language applied, a dislike of moral rectitude ; a dislike of good men, of Christ and of the Father. Con- sidering what was shown under the last particular, viz. that the gospel declares all men to be sinners, even in so high a degree, as to be exposed to perdition, it seems unreason- able to limit the term world, in the preceding passages, in which Christ speaks of the world's enmity to his religion : or to suppose, that none are comprehended in it, but certain individuals of uncommon depravity. III. That infernal being, to whom the scriptures give ihe name of Satan, or the Devil, is denominated the god of LECTURE X. 119 this world. His devotees are therefore, the inhahilants of this world. They arc, therefore, obedient to his dominion. It would be easy to show, that not an evil principle merely, but an intelligent agent is here meant. But let it, if you please, be conceded for a moment, that by the term Satan is m£ant a principle of evil; the consequence is not less formidable; viz. that mankind are under the influence of an evil principle. IV. In the eight chapter ofG^-nesis, is a passage, strik- ingly to the present purpose. The Lord said in his hearty I xoill not again curse the ground any more for mart's sake ; for the imagination of man's heart is evilfromhis youth. Of those stronger passages in the sixth chapter, asserting, that every imagination of maiis heart is only evil continually, it may be plausibly said, that they describe not the character of lyian- kind^ but of that generation. But the sense of these words in the 8th chapter, cannot be thus limited. They relate not to any detachment of men ; but to the whole mass. And, so far, as our subject is concerned, it is perfectly immaterial, whether the passage be read /or, or although the imagina- tion of man's heart is evil from his youth : as this particle has no effect on the proposition, but only on its connexion with what precedes. If the term /or be exchanged for al. though, the sense will be, / will not again curse the ground for man's sake, although the imagination of his heart being evil from his youth, his wickedness may, on some future oc- casion, become as enormous, as was theirs, whom the flood destroyed. If the word for be retained, the meaning will be, but in a small degree, different. I will not again curse the ground for man''s sake, for the imagination of his heart is evil from his youth ; and therefore, his future crimes may call for continual repetitions of this exterminating judgment. The moral disorder of the human heart, is, on cither suppo- sition, asserted with equal clearness. V. That mankind, in the gross, are sinners, and to such a degree, as to be exposed to divine wrath, is further proved by the apostle's declaration in the 2d chapter of his epistle to the Ephesians. Among zohcnn ive- all had our conversation 120 LECTURE X. ill the world, and loere by nature children of zvrath^ even as others. The connexion of the passage is this. In the latter part of the preceding chapter, the apostle had mentioned the moral change, which had been produced in the character of the Ephesians, under the figure of a resurrection, or revival : comparing the power, by which it was effected to that, which the Father exerted in raising Christ from the dead. By the introduction of this comparison, he is, according to his man- ner, led off for a moment from his subject, and resumes it in the beginning ftf the 2d chapter, which begins thus, And you hath he quickened, or brought to life, who were dead in tres- passes and sins : wherein in time past ye walked according to the course of this loorld, according to the prince of the power of the air, the spirit, that now worketh in the children of disobedi- ence. That, thus far, Gentiles are meant is conceded with- out controversy. It immediately follows, Among whom we all had our conversation in time past, in the lusts of our fesh, fulfilling the desires ofthefiesh and of the mind ; and were by natiire children ofwrath^ even as others. It will be allowed, I think, that nothing can be more natural, than to understand the apostle, as speaking, in this latter quotation, of christians in general, comprehending both Jews and Gentiles. Had that been his design, he could not have used more appropri- ate language. He had charged the Gentile converts with having lived in great profligacy : and then subjoins, that this gloomy representation may be ajiplied generally to the char- acter of christians, previously to their embracing Christiani- ty ; for they all had the same origin, and were by nature in- clined to sin, even as others. There is, however, an explanation of the text, which, if trik?, destroys its pertinency, as it respects the purpose, for which it is now adduced. The two prominent points of this explanation are, 1. That the apostle does not here speak of christians in general, but of Gentiles. 2. That by nature is meant custom. As to the first, it is said, when the apostle had reminded those of the Ephesian church, who had been t LECTURE X. 121 Gentiles, what their chiiractcr formely wn?, he adds, such was the character of us all, who were Gentiles ; and we were by nature, i. e. by custom, children of wrath, even as other Gentiles. It must he considered, as a great inconvenience, to say the least, attending this explanation, that St. Paul was not a Gentile ; and, therefore, if he ranked himself among them, it was by mere courtesy. In this chapter, let it be noticed, he speaks distinctly of Jews and Gentiles; of the wall of partition, which had formely kept them separate; which wall was then to be demolished. Now, it is highly unreasonable to suppose, that St. Paul, when distinguishing Jews from Gentiles, should take himself from the Jews, to whom he belonged, and rank himself among the Gentiles, to whom he did not belong. The fact seems to be this, that when the apostle uses the term, ye, throughout this whole chapter, he designates Gentiles particularly: where he uses the terra, we, he speaks of christians in general, whether of Jewish or Gentile origin ; and when speaking of the Jews distinctly, he mentions them in the third person: e. g. in verse seventeen ; Christ came and preached peace to you, that were afar off, i. e. to the Gentiles, and to them, that were nigh, i. e. the Jews. If he meant to rank himself with the Gentiles, why did he not say, Christ came and preached peace to us, that were afar off? We surely ought not with- out necessity to suppose, that the writer uses the terms we and ye indiscriminately; but necessity is so far from requir- ing this, that on such a supposition, the chapter is far less intelligible. Besides, that these terms are not thus indis- criminately used throughout the chapter, is conceded by the advocates of this explanation. Hence it is reasonable to believe, that when the apostle said, we all are, by nature, children of wrath, even as others, he spake in general terms, and had no distinct reference to Gentile converts. The second important point in the explanation, which we are considering is, that the ievmnature, as used m this place, means nothing more than custom. Should this prove a just 16 122 LECTURE X. remark, it would not, in any measure, invalidate the conclu- sion, that mankind are, by some means or other, children of wrath : it onlj^ relates to the manner of their becoming such. But the remark itself, though it has all the aid, which learn- ing and talents can give, still remains destitute of any sup- port from the common use of the term in the New Testament. It is there invariably used in its ordinary signification. The fourteenth verse of the eleventh chapter of 1. Corinthi- ans, affords no exception. The apostle is there shewing the propriety of preserving a distinction between the habus of men and women, and the indecency of annihilating this dis- inrtion. " Doth not even nature itself teach, that if a man have Ions: hair, it is a sharne xmto him ?" " The emphasis used, Kvrri 'tj qvoig, natui-e itself, shows, saith an able writer, that the auttior does not mean custom, but nature in its prop- er sense. It was, indeed, long custom, which made having the head covered a token of subjection, and of a feminine habit and appearance: but nature itself, nature, in its prop- er sense, teaches, that it is a shame for a man to appear with the established signs of the female sex, and with significa- tions of inferiority." On the subject before us, the opinion of Celsus ought not to pass without observation. " This is in- deed, very true," saith he, " thai mankind is, someway, nat- urally disposed to sin." (Glass, iv. 322.) If it be asked, what is meant, when we say, that the doing of wrong is nat- ural to man ; I answer, That moral course may be consid- ered, as natural to man, which, without any divine influ^^nce on the heart, he generally or universally pursues. That may be considered, as not being natural to man, which, with- out such influence, he seldom or nevtr [)ursues. Now, it is the language, both of Jewish and christian scriptures, that holiness, or moral rectitude is the result of divine operation. Jesus said, Except a man be born again, he cannot see the kingdom of God: he informs us afterwards, that to be born again is the same thing, as to be born of God. The altera- tion expressed by this language, is doubtless of a moral kind. Previously, therefore, to this change, extraneously produced. LECTURE X. 123 theiT is a want of moral qualifications for heaven ; i. e. there is a want of piety, a want of real virtue. But, if piety, or real virtue would not exist in the heart, without the agency of God, a want of this quality is natural to man. The term, which Christ used, in his discourse with Nicodemus, is as general, as can be conceived. He does not say, " except a heathen be born again;" nor, "except an extravagant prof- ligate be born again :" but " except any man be born again, he cannot see the kingdom of God. Finally, the doctrine in question receives much support from the eighth chapter of the epistle to the Romans. The inspired writer there considers the whole human family, as consisting of those., ivho are in the fleshy and those., zoho ore in the spirit. The character of the former is, that they mind the things ofthejlesh ; the character of the latter, that they mind the things of the spirit. It is implied further, that all would be of the former description, i. e. all would make the present world, the center of their desires and efforts, were none the subjects of an external influence. Ye are not in the fesh, but in the spirit, if so be the spirit of God dwell in you. As many as are led by the spirit, they are the sons of God. But if any man have not the spirit of Christ, he is none of his. It would be easy to multiply quotations of the same im- port. Now, when we consider the nature of the christian economy ; the object, which it has professedly in view ; the passages, already quoted, relating to the character of man ; when we consider the testimony of ancient and modern his- tory; the conduct of men, whether civilized or barbarous ; whether enveloped in the horrors of Gentile superstition, blest whh fhat partial light, which dawned upon the Jews, or en- jojMng the unmixed radiance of Christianity; when we ob- serve, in a country, professing to acknowledge the divine origin of this light, crimes, various and without number ; universal unwillingness to make the Supreme Being the sub- ject of contemplation or discourse : especially when we look into our own hearts, and perceive a perverted taste, aversion from the commands of reason, and the Almighty ; conscience asserting the claims of rectitude, and the will pertinaciously 124 LECTURE X. refusing them ; when we view all these considerations in their connexion, one with another, is it reasonable to deny the universal, and native depravity of man ? Though it sho'.jld be allowed, as doubtless it must, that there are con- siderable diflkulties, attending the doctrine, the denial of it is accompanied by those, which are still greater. IVlay God enable us to seek truth with impartiality, and in all cases to give that degree of assent, which is proportionate to the evi- dence exhibited. LECTURE XI. Human Depravity. My present object is, I. Briefly to inquire as to the extent or degree of th?it cor- ruption, the existence of which, 1 have before endeavoured to prove : II. To notice some objections to the doctrine in question additional to those, which have been already mentioned : III. Inquire, whether there is any connexion between the sin of our first parents, and the present moral character of their descendants. I. As to the extent or degree of that corruption, the existence of which I have endeavoured to prove. It is not implied, in the remarks which have been made, that the disorders, common to the human heart, are the greatest conceivable. The scriptures, with great clearness and fre- quency, inform us, that there will be diversity, not only in the rewards, bestowed on the righteous, but in the suffer- ings, endured by the wicked. Though the wicked will find no period to their punishment, the degree awarded to some, will be less, than that inflicted on others. He, who knows not his LorcVswill^ and does things worthy of stripes^ will be beat- en with less severity, than he, who does the same things with more distinct knowledge of his duty. On the sinners of Sodom and Gomorrah, Tyre and Sidon, will doubtlfss be laid, in the day of judgment, no common burden of infamy and pain ; which will, however, be exceeded by theirs, who contemned the personal ministry of Jesus Christ. Punish- ment will be proportionate to guilt. Therefore, all sinners are not, in the same degree, guilty. But in one particular, there is universal similarity. They are all destitute ol that 126 LECTURE XI. holiness, or moral goodness, which is implied in love to the Supreme Being. If not, all the difference between those whom God will receive, and those whom he will reject, con- sists not in the nature of their characters, but in their de- grees of goodness. Those, who have much of divine love, will be received, and made eternally glorious; those, who have little of this quality, are made the objects of th^ir Mak- er's displeasure. Now, it would be quite inconsistent with the general import of scripture, to suppose, that any, who have any sincere affection for their Creator, on account of his moral rectitude, will be treated as incorrigible enemies. But if the moril character of God, is not the object of our love, such love cfiii neither be the foundation of virtue, nor nec'^ssarily connected with it. Further: It is assrrted by St. Paul, in his epistle to the Romans, tiiat lUey zoko are in the flesh cannot please God. (Ro- mans, viii. 8.) What is meant by this term, appears by the connexion, in which it stands. Those to whom this term applies, and those who are led by the spirit, constitute the whole human family. Persons of the latter description, are called the sons of God ; and it is s n'd concerning them, that they shall live : Of the others, who live after the flesh, it is said, they shall die. But this assertion is true m relation to all, who are not led by the spirit. Of all such, then it is true, that they cannot please God. Of persons, who have love to the Supreme Being, on account of his holiness, or moral rec- titude, this cannot 'be asserted. Therefore, all, who are not led by the spirit, are destitute of this quality ; and conse- quently of all virtue, of which this quality is the founda- tion. It is further said, that the carnal mind is enmity apr^ainst God : that it is not subject to the law of God ; neither indeed can he. It cannot be questioned, that the carnal mind is the mind of those, who, agreeably to the apostle's language, are in the flesh. As the apostle must have had some meaning, when he asserted, concerning such persons, that their minds are LECTURE XI. 127 mmity against God, to ascrrtain Iii.s meaning, muRt he an ob- ject uorlli incjuiry. That, men have a dislike to all re- straints, whether civil or divine, which they halMtuall^y dis- regard, will hardly be doubted. They, who habitu illy re- fuse compliance with the laws of God, must dislike (hose laws. Though their reason may, their hearts do not ap- prove them. But these laws are an expression of the char- acter of God. If, therefore, they dislike the one, it is im- possible, that they should not dislike the other. It is certain then, that those who do not live after the sjom/, dislike the divine moral character. That they are not subject, i. e. not obedient to the divine law, is beyond dispute. Suppose further, that persons, thus disliking their Maker, as a moral being, should reflect that his law will be execut- ed, and the punishment which it threatens, will be inflicted, would it not follow, as a natural consequence, that their feel- ings of dislike would be increased? Were they not restrain- ed by iear, and had they nothing further to hope from the Almighty, would not their dislike thus increased to violent enmity, be expressed by words ? A disloyal subject under an earthly monarchy, while persevering in sedition or diso- bedience, thereby exposing himself to punishment, would, as a matter of course, not only dislike the government, but de- sire a revolution ; which revolution he would effect, were power suflicient lodged in his hands. While convinced of of the impracticability of such an enterprise, he may never express such a wish, nor perceive it distinctly formed in his mind. Now, if disobedience has the same expression in re- gard to the divine government, which it doubless has in re- lation to civil government, it follows, that the wicked man's dislike of the law, and consequently of the character of God, would, under certain circumstances, lead to measures, most strikingly impious. That we may understand still more distinctly the apostle's assertion, that the carnal mind is enmity against God, let it be considered, under what circumstances, one man becomes the enemy of another. These are an opposition of charac- 128 LECTURE XI, ter and interest. If there is a man, whom I know to be of such a character, as to view mine with unvarying displeas- ure or abhorrence, and who is preparing to inflict heavy sufferings in proof of such displeasure, my feelings towards that person are not those of friendship, but hostility. I^ow the wicked, if they view the subject justly, know that Deity is of such character, as to contemplate theirs with displeas- ure ; and that he is preparing to inflict heavy sufferings in proof of this displeasure. Must there not be the same in. ference m this case, as in the other ? But wicked men, you reply, are not conscious of possess- ing a mind, hostile to their Maker. 1'he remai'k is true r but admission of its truth imposes no necessity of relinquish- ing the doctrine in question. Suppose the best created be- ing in the Universe were in comj)any with the worst : while each was ignorant of the other's character, there would be no actual hostility. Were two persons, between whom there had been a settled enmity, brought together, under circum- stances, which prevented each from knowing the other, no unfriendly feelings would be excited. Yet they are in truth enemies. In like manner, if sinners mistake the attributes and requirements of God, fancying, that no great difference exists between his character and theirs, it is easy to perceive, why they are not conscious of any hostility. Although they should, in words, acknowledge the extent of his de. mands, yet if they never make these the subjeqt of deliber- ate reflection, or if they suppose, that he, who makes these demands, will, in some way or other, dispense with them, feelings of enmity are not likely to be perceived. In using the term enmity against God, in application to the human heart, we mean nothing more, than that state of feel- ing, which necessarily results to a corrupt being, from conr templating the divine rectitude, in connexion with a full per- suasion of his own exposure to punishment, in consequence of his opposition to this rectitude. There can be no par- ticular excellence in anv sound, or combination of letters. Extreme attachment to this, or to anj^ other term, is not to LECTURE XI. 129 be justified. As the object of language is to convey ifle:\s, whenever a term is found to be often misunderstood ; to con- vey more or less than the speaker designs, it ought to be fully explained, or disused. But no pers.m, I am persuad- ed, who believes, that the hearts of wicked men are desti- tute of any affection to virtue or holiness, will condemn the term enmity, as in itself improper. I shall now in the 2nd place notice some objections to the doctrine in general, additional to those, already mentioned. I. It is said, if sinning is natural, man cannot be blame worthy. You will recollect what was said in the last lecture ; viz. " That may be considered, as natural to man, which, with- out any divine influence, he generally or universally pur- sues." The question then is, whether a man ceases to be blame worthy, because, without divine influence on the heart, he generally or universally pursues a course of disobedi- ence. Let this question be considered, 1st, on the ground of necessity, 2nd, on the ground of freedom. They, who believe in the doctrine of necessity, whether on the prin- ciple of Mr. Edwards or Dr, Priestly^ can with no consis- tency, urge this objection. They suppose, that all actions through the Universe, are necessary. Yet they believe, that there are such qualities, as virtue and vice. Now, if necessi- ty does not exculpate him, who in a moral point of view pro- ceeds obliquely part of the time, it will not exculpate those, who never proceed in a right direction. Once admit the doc- trine of necessity, and so far as the present objection ; so far as human accountability is concerned, it matters not whether wrong conduct be occasional or perpetual. Let us now contemplate the objection or supposition of human liberty. It#is evident, that men do sin part of the time. This, it is conceded, is not inconsistent with freedom ; and the transgressor is justly punished. That some indi- viduals sin with great frequency, will not be denied. Do they for this reason, cease to be blame worthy ? Let us proceed a little further, and suppose, that a few abandoned 17 13© LfiCTURB XI. persons pursue uniformly that course, which the individuals last mentioned, pursue occasionally. Do they cease to be criminal? If men, without constraint, and in opposition to reason and interest, choose to do wrong part of the time, they may uniformly maire ihe same choice. If a disposition to moral evil, or, if you please, a disposition, criminally defec- tive, occasionally existing, does not prove a necessitating impulse ; neither would the same disposition, were it con" stant. II. It may be further objected, that the doctrine before us appears to attribute moral evil to those, who are incapa- ble of moral action. Whether such representations of the doctrine are ever made, as are fairly liable to this objection, I do not under- take to determine. It is sufficient, if it does not lie against the doctrine, as it has, in these lectures, been defined. At what time, moral agency commences, in human creatures, it would be extremely difficult to determine. Previously to the existence of moral agency, no guilt can be contracted. It is doubtless absurd to predic;te virtue or vice of a crea- ture, incapable of both. Nor would it be less absurd to speak of reward or retribution, or moral goodness, in refer- ence to such a being. But if children at a very early pe- riod arc not moral agents; if they are not capable of do- ing or feeling wrong : they are, it will be remembered, equal- ly incapable of doing or feeling right, and therefore, as it should seem, perfectly unqualified to partake in a retribu- tion. The doctrii.e, atten.pted to be proved, is this, and this only, that human creatures do not practise righteousness, or sincerely obey the divine law, without divine influence: a proposition, which has no necessary connexion with the pe- riod, at which moral agency commences. If any of the human race are taken from the world, while destitute of qualities, which capacitate them for moral action, God will doubtless dispose of them agreeable to that wisdom and rectitude, v hich characterize his government. It is, 1 suppose, scarcely necessary to say, that the doc- LECTURE XI. 131 trine of depravity, as here stated, does not imply, thfit one beinff can be answerable for the sins of another. Whatever connexion there may be between the sin of any progenitor and the present moral state ot the world, we are, without reasonable doubt, exclusively answerable for personal offen- ces. The sin of another person can no more be my sin ; than the palpitations of his heart can be the palpitations of mine. No appointment, constitution, or covenant can cre- ate identity between two beino;s, which are different : nor render it true, that a creature can have sinned before he ex- isted. But, III. It may well deserve inquiry, whether there is any eonnexion between the sin of our first parents and the pres- ent moral character of their descendants. That our present condition is, in some respects, affected by the apostacy of Adam, is an opinion, almost uniformly received among the friends of revealed religion. That tem- poral death is the consequence of this defection, is equally conceded by those, whose opinions on many subjects wide- ly differ. If this opinion be correct, that animal constitu- tion, which now tends to decay and death, had not origin- ally the same tendency. Considered merely as an animal, therefore, man is not the same, as was Adam before his trans- gression. Without any positive evidence on the subject, it would appear not improbable, that this change in the con- stitution of man would produce some effects on his moral character. The way is then prepared for inquiry, whether the scriptures afford any evidence, that this was in fact the case. In the fifth chapter of the epistle to the Romans, a com- parison is instituted between Adam and Christ : — between the disadvantages, conveyed to mankind through the medium of the one, and the benefits received through the medium of the other. Now, the latter, i. e. the benefits received through Christ, are chiefly of a moral or spiritual nature. There would be no ground for a contrast, then, unless the detriment received from Adam, comprehended in it some- jthing moral or spiritual. 132 LECTURE XI. But, it is of still greater importance to observe, that the language, used by the apostle, is such, as cannot fairly be interpreted to mean any thing less. " As by the offence of one, judgment came upon all men to condemnation; so by the righteousness of one, the free gift came upon all men to justification of life. For, as by one man's disobedience, ma- ny >' ere made sinners ; so by the obedience of one shall many be made righteous." But how, you may ask, is it possible, that men should be- come sinners, through the offence of a distant progenitor ? I answer; This is not possible, without their own consent. His sin is not theirs; nor can any constitution or appoint- ment render it so. If a parent exhibits nothing but exam- ples of profligacy hef^^re his children, his crimes are not chargeable to them. Ye^, in consequence of his crimes, it is not only possible, but highly probable, that they will become as criminal, as himself. Further, if his animal system is so organized, as to excite him strongly to particular crimes, say, intemperance or revenge ; his intemperance, his revenge is not t' ' irs. Yet his animal system may be transmitted to them ; through occasion of which, they may equal or exceed him in crimes. It has been shown already, that as human creatures may choose sm part of the time, or be partially sinful, consistent- ly with freedom; so i' implies no absurdity to suppose, that, without any constraint destroying free agency, they may choose sin uniforailv, or be entirely destitute of moral good- ness. The fact, that they do thus choose, will be somewhat more easily conceivable, if the scriptures teach us to believe, that th' le is, consequent on the apostacy of Adam, a univer- sal disorder, or deterioration in the animal economy. Every person, who has attontively read the New Testa- ment, but especially the wiitings of St. Paul, must have ob- served, that much is said of the body, the flesh and the spirit. " If ye live after the flesh, ye shall die: but if, through the spirit, ye do mortify the deeds of the body, ye shall live." We read likewise, of the "law in the members," and the LECTURE XI. 133 " law of the mind." Obedience to the former, is the same thing, as to " live after the flesh:" obedience to the latter, the same, as habitually to " mortify the deeds of the body." The reason of man is always on the side of the Gospel ;ind the Holy Spirit. It is the dictate of re to 'o obey God, and to counteract every inclination, that opposes his com- mands. It is the dictate of reason to walk by the spirit, i e. to act conformably to divine precepts and divine suggestions. Those, on the contrary, who live under the influence of a sensual mind, oppose equally the reason of man and the em- pire of God. But all are said (o be in the flesh, in whom a moral change has not been divinply produced : and those of the latter description only, are said to have the spirit of Christ dwelling in them. As the understanding is alwiys coincident with the divine commands, and a sensual mind is in opposition to both, we see the ground of that conflict, which, in all agfs, has been observed to exist in hum^n be- ings : "I see the right and approve it ; but pursue the wrong." The passages quoted, together with numerous othors of similar import, lead us to conclude, that the present moral de- gradation of man is derived through the medium of the llesh or bodily appetites. It was through these, that the first temp- tation was conveyed to Adam. His eye was delighted with the forbidden fruit; and his appetite urged him to partake of it. It is probable, that his bodily organizuion was from that moment altered in righteous judgment, that his passions became strong and imperious ; the fl^sh began a violent war- fare with the spirit: and those appetites, which led to his first sin, becoming from that moment more violent, were af- terwards uniformly victorious : and this not merely through the increased impetuosity of the passions, but likewise, be- cause the mind, by yielding, became contaminated, and ready to obey sensual impulse. That same disordered constitution, which immediately re- sulted to our first parents from thpir sin, seems to have l^een transmitted to their descendants, administering temptations. 134 LECTURE XI. which they ought to resist, but, in fact, do not ; in conse- quence of which their minds have become sensual anl cor- rupt; indisposed to spiritual objects and pursuits, and disin- clined to honor the Creator, who is over all, God blessed for ever more. Agreeably to this are the words of our Saviour, " That which is born of the flesh, is flesh : and that which is boir. of the spirit, is spirit." It is remTrkable, that St. Paul, when enumerating the works of the flesh, does not confine himself to those, which we should be likely to trace to «uch an origin; but compre- hends in the number, " idolatry, witchcraft, hatred, variance, emul'itions, sedii ions, heresies, and envyings ;" hereby, plain- ly surge.-^iing, that there is but one origin of all the moral di.>orders of man. i will here make a few remarks, which might with more propriety have been made before, as to the eflfect, which human depravity has upon the understanding. Intellects, simply considered, are not the seat of moral disorder. The understanding, if we speak with precision, cannot be deprav- ed. Yet the o[)Prations of the understanding are doubtless liable to be influenced by the heart, or will. The good man, therefore, other things lieing equal, is more likely, than an- other to obtain correct views of religious truth : 1. Because he has fewer prejudices: 2. Because, having a fondness for subjects of a mor.il nature, he acquires a facility of compre- hending them. This happens agreeably to a general law of our natures. That, which is interesting to the mind, often o( curs. Persons acquire a readiness and dexterity in view- ing and comparing objects, to which they are accustomed. On this principle, the artifice immediately forms a judgment of any materials, used in his art. On this principle, the mili- tary man sees, at once, all the advantages and disadvanta- ges of a particular station. On the same principle, the well vinformed merchant sees all the bearings of a question in commerce, though an easier one in law or morals might be wholly unintelligible. The best man in the world, perhaps, has no more intellects, than the worst; but if, in this partic- LECTURE XI. 135 ular, they were originally equal, the decisions of the fornricr, in general ; especially those concerning the relation between man and his Creator, are naore to be relied on, than those of the latter. I have now finished what I designed to say to you on the subject of human depravity. Instead of recipulating the arguments, which have been used, I would close with an appeal to your feelings. I take it for granted, that no person will deny the correctness of, at least, one assertion, which has been made, viz. that Deity requires, and has a right to require universal rectitude, i. e. unremitting conformity to reason and his own law. On this ground, I request you to make a decision, not concerning the character of ourspecies in general; but concerning your own. And, lest there should be an indistinctness, from taking into view too great a portion of your existence, let your atten- tion be confined to a single day. " Whether you eat, drink, or whatever you do, du all to the glory of God." You rise in the morning: is it with a pious determination to devote the day to your Maker ? You attend devotional exercises in this place. Is it with a spirit of faith, love and submis- sion ? You pursue the lessons of the day with commendable assiduity. But does God ; does the Redeemer ; does a heart, impressed with duty, excite this diligence? The day pass- es; and the shades of evening cover you. Are these hours accompanied with a sensible conviction, that "you are not your own but bought with a price?" On reviewing the trans- actions of the day, concerning what portion of the whole would you say. It was an act of cordial submission to God ? But, if one day afford no such instance, do all the days of which life is composed ? If not, the apostle's language is per"' fectly intelligible, " Having no hope, and without God in the world. '^ LECTURE XII. Atonement. In preceding lectures, we have endeavored to show the gene! il Lind deep .tpostacy oi" the human race. — That we possess a readiness to sin. an indisposition to duty; and, un- less excited by divine influtnce, do never perform actions, which are holy, or strictly speaking, virtuous. If this doc- trine has been pj-oved, or is susceptil)le of proof, you can- not doubt for a moment, that it is at once melancholy and in- teresting. That inattention and levity, with which this sub- ject is often treated, is wholly without excuse. Even if the dtctrine were not capable of being fully proved; even if the o1 jections against it appeared somew hat stronger, than the evidence, on w hich it rests, so important are its connexions, if ti-ue, that no sober man would mention it with ridicule, or in.iifTerence. We pay attention, with good reason, even to pijssibilities, when the event, considered possible, is ac- knowledged to be of high moment. But the doctrine of hu- man depravity cannot be known not to rest on j)lenary evi- dence, without moie attention, than many, who reject it, are pleased to bestow on the subject. Though I have endeavored to show, that in the character of man previously to regeneration, there is an entire absence of holiness, or moral rectitude, the importance of the doc- trine, now to be investigated, viz. that of atonement does by LECTURE XII. 137 .00 means depend on the success of this attempt. Whether men are entirrlj' depraved, or not, th;it they are depraved in a greater or less degree, is far from admitting dispute. If there is in the universe a rule of moral rectitude, to which intelligent beings are bound to conform, it is undeniable, that mankind are sinners. If so, (hey are in need of pardon. In the christian religion, pardon is offered. Our present object is to ascertain, on what ground this offer is made ; in other words, wh'-ther atonement has been made for sin. In relation to this subject, it may be said, in the first place, that nothing is more common under the divine government, than for one person to be the medium of communicating benefits to another. So far as we know, there is not an in- sulated object in the universe ; nothing which is not depend- ent on other things, and which does not influence them in its turn. Most of the enjoyments, v/hich we receive, are con- veyed through the channel, either of friends, or of those, whose own interest is promoted by advancing ours. And as it is so common, for Deity to bestow favors on us through the instrumentality of men, his doing it by the intervention of angels, or of his own Son, would be evidently analogous to the general methods of his providence. Through the instrumentality of good men, the sovereign of the universe bestows on the wicked two kinds of benefits; viz. such as are calculated to bring them to a better mind; and others, which relate to present enjoyments. Prophets, apostles, and all good men, who have zealously and faithfully exhi!)ited moral truth, or those excellent ef- fects on the life, which it is calculated to produce, have been the channels, through which divine mercy has been convey- ed to the world. In this way, the profligate have been re- strained, the thoughtless have been led to reflection, and, in thousands, permanent change of character has been the re- sult. But men often find themselves, by their indiscretions or vices, reduced to a state, from which repentance and reforma- tion will not recover them. They are then in need of other IS 138 lECtURE xii. assistance, than that of instruction or moral suasion. If a man should dissipate his substance by prodigality, you might indeed do him a great kindness by moral discourse on the unreasonableness and criminality of his past life. But how- ever successful these laudable endeavors may be, in produc- ing conviction, and even a change of character, he is not thereby restored to his former condition. His means of subsistence have vanishpd ; and without gratuitous supplies, he must perish. Repentance, however sincere, does not ef- fect his restoration. If a person, by a course of intemper- ance and debauchery, destroy his health, the most profound penitence will not restore it. A speedy, and perhaps an en- tire recovery is impossible. But if not, it cannot be effect- ed without medical application, and the assistance of others. If a man, whether through inattention or design, throw him- self into the ocean, it is not repentance, but the efforts of his friends, which must save him from drowning. Men are in- deed continually bringing difficulties on themsel'TS, from, which no efforts of their own will give relief. Nor is it at all uncommon for them to involve themselves in evils, from which they cannot be extricated, even by the greatest exer- tions of others. If a man is proved to have committed mur- der, his own repentance and intercession of his friends, are equally unavailing to save him from punishment. It hence follows, that if, by their apostacy from God, men are placed in a condition, from which even repentance and reformation alone, cannot, afford them relief, it is perfectly analogous to events, which we constantly witness under the divine government. And should it be lound, that either in this life or another, the consequences of sin, i. e. punishment, are ybsolutely unavoidable, it would be perfectly similar to num.'rous and well known facts. Among all, who believe Christianity to be a divine reli- gion, it ib agreed, that benefits are bestowed on mankind, through the intervention of Jesus Christ. "Tbo?e, who deny, that iitoneineiit has lieen made, ior t'lc sins oftnev.orld, can- not however, iiesitute to acknowledge, that the human race in LECTURE Xir. 139 ;jreneraK havin? VtroVen the l;ivv of Gorl, are sinners, and that ChrigtCHtne to save them. Hiumn salvitioii is, therefore, procured through intervention (»f Christ. There is indeed diversity of opinion as to the kind of assistance, which the condition of men required. All are ajrreed, that they need- ed instruction and moral suasion ; and all are agreed, that this want has been supplied by the Redeemer. Ignorance and vice, it will not be denied, were obstacles to the salva- tion of men : these obstacles, Christ came to remove. Now if there were, in addition to these, other impediments, it will hardly be denied, that their removal was likewise the object of his coming. Those, therefore, who oppose the doctrine of atonement, must do it chiefly on this ground, that nothing of the kind, was necessary: and this is in fact the ground, on which the doctrine is opposed. By this consideration, its opponents are led to put a construction on many passages of scripture, which their first appearance, to say the least, would not suggest. If, therefore, it should be found, not only that the impenitence of sinners is an obstacle to their salvation ; but even that the pardoning of them, when peni- tent, is a matter of real difficulty, the principal argument against the doctrine of atonement will be destroyed ; and no reason will exist for seeking a figurative or farfetched meaning to those passages, which seem to support it. But though I shall endeavor to show, that there were im- portant obstacles to the pardoning of sin merely on repent- ance, it is to be considered, that the nonexistence of such obstacles could by no means be inferred from our inability to perceive them. Were it true, that no necessity for the atonement of Christ could be discerned by us, it would still be rashness to conclude against the doctrine, so long, as the language of scripture is strongly in its favor. For, as there IS relation and dependence among all parts of the divine gov. ernment, any particular measure may have innumerable un- known bearings and consequences. If we could see no rea- son, why pardon should not be extended to the penitent solely on the ground of his penitence, the infinitely wise 146 LECTURE XII. Governor of the universe, whose attention is not confined 16 any one object, nor to any part of his vast e'nnirf, who in- tuitively and constantly beholds all parts, and their relation, to the whole, might discern, that great disorders, vice, and misery, would result from such a measure. Therefore, should it be found, that the language of scripture is much in favor of the doctrine of atonement, they, ■who would de- stroy the argument, hence arising, must show, not only that we can discern no necessity for an atonement, but that such necessity cannot be discerned by the Almighty. The books of nature and revelation conspire in teaching us, that God maintains a government over the universe, and th^t this government, like those among men, is maintained by rewards and punishments. Nor indeed is it possible for us to conceive, that government should be supported in a different manner. Let it be supposetl, that a wise code of laws are adopted by a particul ir community. In this code, punishment will of course be denounced against certain crimes. If these laws are never executed, they will be near- ly or entirely useless. The utility of 1 ^ws consists in their influence in deterring from crimes; and they effect this, by exciting fears of punishment; but if punishments are ob- served never to follow crimes, all fears of them vanish ; the good have as little to hope, and the bad as lirde to fear, as if no laws had ever been enacted. Nor did any wise gov- ernment ever consider, that penitence in the criminal suf- ficiently atones for violations of law. Let us inquire for a moment, what would be the result of a government, instituted on such a plan. Laws are enact- ed, let it be suppose*!, against dishonesty, arson, and murder, threatening death to all, who are guilty of these offences. Some individual, impelled by revenge or malice, enters his neighbor's house, burns his property, and murders his chil- dren. The culprit is apprehended and repents of the out- rage. On the manifestation of which repentance, he is im- mediately set at liberty. Similar crimes, whenever commit- ted in the same manner, escape punishment. Under such LtcTURE xn. 141 an administration, would the community he in a g;ood state -, or could peaceable citizens enjoy safety? What terror, would the law excite in him, who was meditating mischief? Should he be apprehended, he well knows, that repentance brings impunity. Two persons, let it be ima,o;ined, are guil- ty of the same crime. One repents, and receives no punish- ment. The other does not repent, and suffers the penalty of the law. The latter, beforp exef'ution, complains of the partiality of the court, and supports his complaint by saying, that whereas he, and the other person have equally broken the law, the other person is acquitted, and he condemned. He is told, in reply, that the other person has repented. He rejoins, that the law did not threaten punishment to the not repenting of a crime; but to the commission of it: that the law speaks of that particular act, and not of any subse- quent temper. Besides, if the execution of a law, were to depend on the subsequent temper of him, who had broken it, how long a time must be assigned to the culprit, to ascer- tain whether he will repent or not? Perhaps it will be said, that though both were equally guilty in breaking the law, and were consequently then equally deserving of punishment, the one, by penitence, has made atonement; and the other has not. The assertion is not true. Penitence has made no atonement. Those, who were sufferers by the crime are not redressed, govern- ment is not supported, nothing is done to prevent future crimes, or to ensure safety to the well disposed. It is true indeed, that if any thing could take place, answering these purposes ; any thing, by which the honor of the law would be secured, and crimes prevented, a merciful, and even a wise magistrate might be disposed to show favor to the pen. itent. But a government that should always forgive, and that too, without any security, to its own reputation, it is evident, on a moments reflection, could not be maintained. I know, that " God's ways are not our ways, nor are his houghts our thoughts." Neither can we tell, how far there *s analogy between divine and human governments. But 142 LECTURE XII. what has been observed may show, at least, how little we are to regard the observation of those, who tell us, that the culprit's penitence is the whole object of civil punishment; or, at least, that if this object were obtained, all necessity for punishment would cease. As we know not, how far into the universe, the effects of human apostacy may extend, nor how weighty may be its influence, where it is felt, our reason is by no means suffi- cient to determine, what measures were necessary on the part of God, to counteract this influence, and to render it consistent with wisdom and goodness to forgive the offen- der. Yet some reasons, why atonement was necessary, may be easily discerned. It must be an object of real importance to the universe, that the character of God should be made known. That this has a near connexion with the virtue and happiness of his intelligent oflTspring, cannot be doubted. The charac- ter of a parent. Governor or King, is known to have great effect on the morals and happiness of those, whom fhey re- spectively govern. As the moral character of the Supreme Being is perfect, he must contemplate virtue with approba- tion, and vice with displeasure. It is just as impossible, that he should not hate the latter, as that he should not love the former. He, who is indifferent to vice, is as certainly indifferent to virtue. For Deity not to make known, in some way, his displeasure at vice, would leave his creatures in as much suspense, as to his character, as his forbearance to ex- hibit his complacency in virtue. If Deity, as a perfect Be- ing, necessarily contemplates sin with aversion and abhor- rence, it is both fit in itself, and necessary to the good of his empire, that this aversion should be made known. It is fit, because those feelings, which are suitable to be entertain- ed, are suitable to be made known. It is incongruous, that external deportment should not correspond with the judg- ment of the mind, and the emotions of the heart. It is dis- honorable to God, to doubt, that his administration, viewed extensively, is an expression of his character. It is neces- LECTURE XII. 143 sary to the good of Gods' universal empire, that his displeas- ure ;U sin should be made known, because happiness cannot prevail in the universe, without regularity and virtue ; but in order to this, it must be seen, that the virtuous and vi- cious are not equally esteemed. It must be seen, which of the contending interests is patronized by the Deity. The law indeed speaks terror to the guilty ; its language, there- fore, perfectly corresponds with the divine purity : but if it be seen by all beings in the universe, many of whom perhaps are now in a state of trial, and many of whom m'iV., at every given period, be in a state of trial, that sin is not punished 5 but that while the law of God expresses one thing, or speaks in a particular language, his proceedings speak a language either the reverse of this, or else materially different from it, there must, so far, as we cin see, be the appearance of incon- sistency in him, who rules the universe. That expression^ with regard to good and evil, which was made by the law, is no longer apparent. " Though words are insignificant," says arespectable writer of our own," actions are more so. Itis a common and just observation, that actions speak louder than words: yea, a maxim, on which, wc so firmly rely, that we give the whole weight to the former, when they contra- dict the latter. All are agreed, that the mind and will of God, may be intelligibly expressed in words. Yet no one will deny, that they may be written in much deeper and more legible characters, in the sensible pleasures and pains, which he niay bestow, or inflict on us. Therefore, the evidence of God's love of virtue, and hatred of vice, must ultimately be derived from the treatment which he gives his creatures. In this, we ultimately, and most sensibly, dis- cover his views of the characters of his creatures, and the estimation, in which he holds them : and in this, we most clearly discover the feelings of the divine mhid toward vir- tue and vice." West. p. 1 9. That the divine displeasure against sin, should be rendered manifest, is necessar_y, not only as purity of character in a magistrate, tends to promote the virtue and happiness of those, 144 LECTURE Xil. over whom he presides ; but likewise, because motives t© obedience will, in that case, be much more distinct and powerful. While this displeasure is not shown, either by suflerings, inflicted on the oft'ender, or by some other meth- od, it is scarcely to be conceived, that the creatures of God, should not cease to view sin in its true light ; and that they should not expect impunity, in case of apostacy. When it is once understood, under an earthly government, that repent- ance universally supersedes the execution of laws, the motives to obedience being enfeebled, crimes will be multiplied. But motives are as certainly employed in the divine government, as in those maintained among men. Jt seems, therefore, that the pardoning of sin, without some attendant act or event expressing the same thing, which is expressed in the divine law, would encourage disorder and vice through the empire of God. The subjects of his government would naturally, I should think necessarily, conclude, that his abhorrence of sin was less, than his threatenings had led them to imagine. '' Whatever may be the rules of pardoning mercy," says Mr. Hampton, " it can hardly be supposed, that a wise and good lawgiver will exercise it, or mitigate the rigour of the law, especially in many instances, without showing at the same time, his regard to the reasonableness of the law and the equity of its sanctions ; or, which is the same, to the de- mands of his law and justice : because otherwise his conduct would bean encouragement to disobedience, and of conse- quence, his mercy, though a favor to a few, would be injus- tice to the whole." If God see fit to pardon sin on any conditions, we cannot reasonably suppose, that they will be such, as either to give a wrong impression concerning himself, or to propagate a spirit of disorder and rebellion. It is highly important, that God should be known through the universe, as a God hat- ing sin, and that every apprehensioh of a different nature should be removed. God cannot deny himself, nor will he ever cease to exhibit, in his providence, that proportion, har- mony, and divine beauty, which adorn his character. LECTURE Xlir. Atonement* It was said, in the last lecture, that those, who oppose the doctrine of our Saviour's atonement, must do it on this ground, that nothing of the kind was necessary. It was remarked, in reply, that even if we were unable to discern any need of atonement, i. e. any obstacles to the ex- ercise of mercy on terms of repentance mereij'', it would, by no means, follow, that such reasons did not exist in the view of that Being, who beholds the whole universe, with all its relations and connexions. But far from conceding the truth of what is here supposed, I proceeded to suggest a number of considerations, which, according to the best ideas, which we can form on the subject, present obstacles to the par- doning of sin,- merely on condition of repentance. I shall now apply more directly, to the government of God, some observations then made concerning civil govern- ments, with a view fiirther to show, that the propriety of pardoning sin on the sole condition of repentance, is far from being obvious. Were offenders made happy on so easy terms, the obedi- ent and disobedient would be treated alike. Whereas, the divine law declares, it shall go well with the righteous, and ill with the wicked ; the event, as here supj^osed, is, that it will go well with both. For if the wicked, i. e. those, who have 19 H6 LECTURE XIII. sinned while in a state of probation, are made happy, they receive precisely what was promised to the righteous; nothing more than happiness, being promised to the latter." Now, if the matter were left here, would not an observing spectator of God's proceedings, on being told, that virtue is an object of divine approbation, and vice of the divine displeasure, immediately reply, "How does this appear? Two beings, we see, are put on their trial for happiness, on condition of obedience : but he, who disobeys, receives the same treat- ment, as the other." Or, suppose two beings in a state of trial disobey their Creator. The one repents, and is rewarded ; the other does not repent, and is punished. In the latter case, i. e. when the impenitent is punished, the divine law and the di- vine proceedings express precisely the same thing, viz. hatred- of sin. In the former case, the expressions of the two are completely opposite. That the consideration of repentance does not legally jus- tify this difference, will be evident, when we consider the necessary extent of divine requirements. These are noth- ing less, than unfailing moral rectitude. If it be suitable, that Deity should demand of his creatures conformity, in any instance, to that, which is morally right; such conformi- ty, may, with propriety, be demanded in all instances. In- deed, there would be undeniable inconsistency, were not the demand universal. You cannot easily suppose any thing, more dishonorable to the supreme law giver, than that he should tolerate particular violations of law, on condition the remainder should be kept. If intelligent creatures con- form to the law, it is no more than their duty : it cannot, of course, have the slighest influence, strictly speaking, in mak- ing amends for crimes. It is not the less true, that I violat- ed the law yesterday, because I have kept it to day ; nor is there, on that account, less demerit and turpitude in yester- day's offence. Penitence is only the feelings of an obedi- ent heart, in view of its past delinquency. The only dif- ference, therefore,, between the repenting and unrepenting LECTURE XIII. 147 transgressor, is, that the disobedience in one case, is contin. Hed longer, than in the other. But the law, with equal clear- ness, denounces punishment against both. By what has been said, thus much at least, ! conceive, has been made to appear, that there is not an obvious propri- ety in forgiving sin without atonement; and that, according to the best views, which we can entertain on the subject, it was necessary, if grace were exercised towards sinners, that such exercise of grace should be accompanied with some expression of the divine will and character, comport- ing with that expression, Avhich is made in the divine law : something, which might prevent the subjects of God's moral government from imagining, that his hatred of sin is less, than his law represents. A sentiment, sioailar to this, was found in the first edition ofDr Adam Smith's Theory of Moral Sentiments, clothed in that powerful language, which he had so much at his com- mand. "If we consult," said he, "our natural sentiments, we are apt to fear, lest before the holiness of God, vice should appear more worthy of punishment, than the weak- ness and imperfection of human nature can ever seem to be of reward. Man, when about to appear before a Being of infinite perfection, can feel but little confidence in his own merit, or in the imperfect propriety of his own conduct. In the presence of his fellow creatures, he may often justly ele- vate himself, and may often have reason to think highly of his own character and conduct, compared to the still greater imperfection of theirs. But the case is quite difl'erent, when about to appear before his infinite Creator. To such a be- ing, he can scarcely imagine, that his littleness and weakness should ever seem to be the proper object, either of esteem or reward. But he can easily conceive, how the numberless violations of duty, of which he has been guilty, should ren- der him the object of aversion and punishment. Neither can he see any reason, why the divine indignation should not be let loose, without any restraint, upon so vile an insect as he is sensible that he himself must appear to be. If he 148 LECTURE XIII. would stin boDP for bnppiness, he is conscious that he cannot demand it from the justice, but that he must en ireat it from the mercy of God. Repentance, sorrow, humiliation, contrition, at the thought of his past conduct, are, upon this account, the sentiments which become him, and seem to b^ the only means, which he has left for appeasing that wrath, which he knows, he has justly provoked. He even distrusts the effi- cacy of all these, and naturally fears, lest the wisdom of God, should not, like the weakness of man, be prevailed upon to spare the crime, by the most importunate lamentations of the criminal. Somp other intercession, some other sacrifice, some other atonement, he imagines must be made for him, beyond what he himself is capable of making, before the purity of the divine justice can be reconciled lo his manifest offences." In view of these considerations, and of the acknowledged fact that God does, in some way or other, pardon offenders, thcrr is, to say the least, a degree of probability, that meas- ures have been taken of the nature described. I now ask your attention to an undeniable fact, viz. the death of Jesus Clu'ist, by whom the worlds were made, and in whom dwelt the fulness of the Godhead bodily. Judging from the language, both of the prophets and evangelists, it would seem, that his sufferings on this occa- sion were unusual in their severity. The prophet Isaiah uses the followiiig language, " He was oppressed and af- flicted : It pleased the Lord to bruise him, and put him to grief." In the twenty second Psalm, are many passages, which are by no me;ins applicable to David To Christ, they ap- ply with exactness; and this application is made by himself, and by the evangelists, who record his sufferings. " They pierced my hands and my feet: they parted my garments and cast lots upon my vesture. I am poured out like wa- ter; and all my bones are out of joint : my heart is like wax; it is meked in the midst of my bowels. My God, my God, why hast thou forsaken me ? Why art thou so far tTCTURE xiir. 149 from hrlpins me, and from the wonJs of my roarins;." From the SiisLory, whirh we have of our Si^viour, ii :tppcars, tdat he was emphatically a nriri of sorrows, and acquainted with grief. Immediately before his deUh, he is represented, as passing; through a scene of suffering:, of vvhich, on ordinary principles, no satisfactory account can be given. On the night of his crucifixion, when he had supped with his disci- ples, he withdrew from them, " and kneeled down and tirty ed, saying, Father, if thou be willing, remove this cup from me: nevertheless, not my will, but thine be done. And there appeared unto him an angel, strengthening him. And, being in an agony, he prayed more earnestly: and his sweat was, as it were, great drops of blood, falling down to the ground." On this occasion, he said to his disciples, " My soul is exceedingly sorrowful, even unto death. Such extreme agitation of mind appears surprising, whether we consider, that Christ had from the beginning clearly foreseen his own death ; or that many persons, both with the aids of religion and without them, have met death with less apparent depression. Our Lord had, on many occasions, spoken of his own death, which he should accomplish at Jerusalem; he had even mentioned the manner, in which it should be effected. "As Moses lifted up the serpent in the wilderness, so also shall the son of man be lifted up." Many persons, we know, among pagans, Jews and chris- tians, have, with great fortitude, encountered severe suf- ferings. Not a few have manifested constancy in the midst of tortures. A Jewish mother, and her seven sons, suffered death, for their religion, in the time of Antiochus. To them was applied every species of torture, which could be invented by human malice and ingenuity. All these were insufficient to extort any expressions of perturbation, or even timidity. Stephen, in view of his execution, betrayed no symptoms of distress. Many of the early christians rather courted, than avoided martydom. Many protest. mts, in later'ages, have anticipated the flames, and endured them, without the appearance of terror. 150 LECTURE XIII. But, when our Saviour was in the garden of Gethsemane^ he was at once depressed and agitated. No language can evince greater agitation, than the words, already quoted from the evangelist. " Being in an agony, he prayed more earnest- ly : and his sweat was, as it were, great drops of blood, falling down to the ground." What account is to be given of this ex- traordinary fact? Even those, who deny the atonement of the Savior, believe him to have been, at least, a great and good man whom the Father honored with a high commission. Even if nothing more than this were true, it would be extremely difficult to give any rational account of the scene, which the evangelist describes. If there were nothing of an extraor- dinary nature then in the view of Christ; if his death were connected with nothing of more moment, than the death of other prophets ; especially if his sufferings were designed to afford a noble specimen of fortitude ; it is strange, even to astonishment, that he should have manifested such unspeak- able consternation. How came it to pass, that the greatest of all the prophets, who was emphatically styled the son of God, should have suffered with less apparent magnanimity, than many of his predecessors ? How came it, that He, who is head of the christian church, and who, in all things, hath the pre-eminence, did not manifest as little emotion, in view of the cross, as many of his disciples in subsequent ages? No person, I think, will consider this inquiry, as unnatural or impertinent. Let us now suppose, that Christ suffered for human offences ; and that the pains, which he endured, were to express the divine displeasure against sin ; let us suppose, to use the prophet's language, that "he made his soul an offering for sin," and that therefore, it " pleased the Lord to bruise him, and put him to grief." On this ground, it will not appear incredible, that his sufferings, should be in- comparably greater, than any, which had been previously endured. Nor is it strange, that such sufferings should have produced uncommon effects on our Savior's animal system, and should have extorted from him corresponding expres- sions. LECTURE XIII. 151 Let US now consider, whether the death and sufferings of Christ, are not mentioned in scripture, as answering most important purposes in the economy of redemption ; and whether these are not represented as the ground, on which the sinner receives forgiveness. The prophet Isaiah uses the following language, "He was wounded for our transgressions : he was bruised for our iniquities : the chastisement of our peace was upon him ; and by his stripes, we are healed. All we like sheep have gone astray : the Lord hath laid on him the iniquities of us all." Unless the pains and death of our Lord were the ground, on which, or the medium, through which, the sin- ner's pardon is obtained, what meaning had the prophet in saying, " he was wounded for our transgressions ? Christ is said to have suffered, " the just for the unjust ; and to have given his life a ransom for many." Christians are said, to be "redeemed by the blood of Christ. St. Paul says, "Christ hath redeemed us from the curse of the law, being made a curse for us." In these words, let it be remarked, two things are specified ; 1. An effect; 2. The manner, in which this effect was produced. The effect is our " redemp- tion from the curse of the law : the manner is Christ's "being made a curse for us." By the curse of the law is evidently meant, the penalty, or punishment, which the law denounceth. It is so explained by the apostle himself, when he says from the Pentateuch, " Cursed is every one, that continueth not m all things, written m the law, to do them." From this curse, this penalty, this punishment, Christ has redeemed all who believe. In what way ? By his efforts to reclaim their wanderings, — to bring them back to a virtuous life ? This is, indeed, necessary to their salvation : but does this of itself redeem them from the curse of the law ? By no means. The penalty, once incurred, eternally remains due : and the penalty becomes due, whenever all things, written in the law, are not performed. It is perfectly absurd, and will appear so, on a little reflection, to speak of future obedience, as procuring redemption from the curse of the law. But the 152 , LECTURE XIII. apostle has, with perfect clenrness, shown how this rerlemp- tion is obtained ; viz. hy our Savior's Icing made a ( urse lor us: i. e. hy his having eiifiured that penalty of the law, in consequence of which, we are set at liberty. The penalty of the law is an expression of God's displeasure at sin : this expression has been made by the sufferings of Christ. 1 he apostle John speaks of Christ, as " the propitiation for our sins ; and not for ours only ; but for the sins of the whole world." In the preceding verse, he appears in a dif- ferent character; namely, that of an advocate. "If any man sin," snith the sacred writer, " we have an advocate with the Father ; it is then subjoined, " And he is the pro- pitiation for our sins." In discharging the office of advo- cate, he proceeds on the ground ofth.it propiatory sacrifice, which he offered u})on earth. The Father is besought to confer favors on men, in virtue of those sufferings, which the Son endm-ed at his crucifixion. "As the sacrifices of the Old Testament," says Dr. Whitby, " were slain, and the blood shed, before it was brought to the mercy seat, and yet the high priest made atonement v\ith it, v\hen, at his entrance into the holy place, he oflVred up that blood to God, in his peculiar presence ; so, though our Lord was slain and shed, his blood on earth, yet may he make atonement in the pres- ence of God with it, by virtue of the sufferings, which he endured, when this blood was shed." We ought, liy no means, to pass unnoticed the words, used by our Saviour, when he instituted the sacrament. "This," saith he, speaking of the wine, " is the New Testament in my blood, which is shed for you." It would be easy to n;ulti}ly passages of a similar nature. They are scattered in great profusion through the scriptures especially the New Testament. That the apparent meaning of these passages is such, as to countenance and support the doctrine of atoricment, will hardly be denied. It would be criminal and i^bj-urd, thcrelore to sf ek a difirrrnt interpreta- tion, unless there is something in the doctrine itself, abhor- LECTURE XIII. 153 vent from reason, or from other parts of inspired scripture. But I have endeavored to show, that reason is so far from presenting obstacles to our belief in the doctrine, that the hypothesis of God's pardoning sins without any atonement, is liable to such objections, as reason is wholly unable to re- move. It is, by consequence, so far from being true, that previous improbability renders it necessary to seek some interpretation of these similar texts, different from that which is most obvious, that there is a strong presumption in its !•- vor. Were these passages equally susceptible of two inter- pretations, one in favor of atonement the other having no relation to it it ; is questionable whether any person, who had been habituated impartially and sedulously to contemplate the first principles of natural religion, would hesitate to adopt the former interpretation. How much less, when this in- terpretation is undeniably far more literal and obvious, than any other. It must, I think, be conceded by those, who de- ny the doctrine of atonement, that had it been the intention of the aposdes to have taught it, they could not easily have found language, more to their purpose. We will now briefly notice the remarks, which are made to enfeeble or destroy the evidence hence arising. I. That the death of Christ is called a sacrifice for sin, not because it really was such ; but merely in accommoda- tion to the prejudices of mankind, who, from the beginning of the world, expected pardon through the efficacy of sac- rifice. By this it appears, that the general sentiment of mankind has been such, as we have conveyed; viz. that re- pentance and amendment of life are not of themselves suffi- cient to procure forgiven e-9s. We will now attend to the objection 5 that the death of Christ is called a sacrifice for sin in accommodation to the prejudices which prevailed. This objection you will ob- serve, concedes to us, that the languageof scripture is such, as to convey the ideas, for which we contend; viz, that Christ died, as a sacrifice for sin. 20 154 LECTURE XIII. That he did die for this purpose, is either true, or it is not. The latter is what the objector designs to prove : but he al- lows, at the same time, that the writers of scripture designed no such thing. Thej, to be sure, disbelieved the doctrine • but since mankind in general had a false belief concerning the efficacy of sacrifice, they not only forbore to oppose the error ; but used such language, as was calculated to confirm it. The objection does not require nor deserve more par- ticular examination. II. Our Saviour is said to have been made a sacrifice for sin, it may be urged, not indeed, with design to deceive, but in allusion to Jewish sacrifices. The author of the epistle to the Hebrews, however, it has long since been observed? gives a very diflferent account of the matter. He assures us' that the Mosaic phraseology was founded on the Levitical sacrifices being types, or prefigurations of the sacrifice of Christ. " The law was a shadow of good things to come, and not the very image of the things. The priests, that offer gifts according to the law, serve under the example and shadow of heavenly things, as Moses was admonished of God, when he was about to make the tabernacle." The Le- vitical priesthood was a shadow of the priesthood of Christ, in like manner, as the tabernacle, made by Moses, was according to that showed him in the mount. The doctrine of this epistle, saith Butler, and after him, M'Knight, plainly is, that the legal sacrifices were allusions to tlie great and final atonement, to be made by the blood of Christ : and not that this was in allusion to those. To sup- port which, the following passages are pertinently cited. "• It is not possible, that the blood of bulls and of goats, should take away sin. Wherefore, when he cometh into the world, he saith, sacrifice and oftering; i. c. such as were made under the law, thou wouldc?^t not, but a body hast thou prepared me. Lo I come, I delight to do thy will, O God. By which will, we are sanctified, by the ofieriug of the blood of Jesus once for all." LECTURE XIH. 1 5;'j III. Though thedoath of Christ is called a sacriCice, other things, which arc not literally so, it may be observed, arc mentioned under that name. Good works are called sacri- fices ; and christians are required to "present themselves, as living sacrifices to God." But these are never represent- ed, as sacrifices for sin : nor are they ever mentioned in a manner, which has the least tendency to lead men to re- gard them in this manner. We are sometimes reminded of this passage, found in Colossians 1. 24. " 1 fill up that wiiich is behind of the afflic- tions of Christ in my flesh, for his body's sake, which is ihe church." By the afflictions of Christ, here mentioned, what must we understand ? Surely, not the sufferings, which Christ endured : that were impossible. Evidently then, those sufferings in the cause of Christ, are meant, which were reserved for the apostle. These he w^as ready, cheerfully, and bravely to encounter, for the sake of the church. It is, by no means, denied, that a man may die for the religion, or for the church of Christ. This was actually done by St. Stephen. But it is not said of Stephen, or of any other mere- ly human being, that " he died for the sins of the world ;" that he was "made a sin offering:" that he "appeared to take away sin, by the sacrifice of himself:" that he " bore our sins in his own body." It is not said, that on Stephen, " the Lord has laid the .iniquities of us all;" nor has any apostle thus judged ; If St. Stephen " died for all, then were all dead." Though Christ is represented in a great number of pla- ces, as a sacrifice for sin, the whole scripture evidence of his atonement is far from depending on such rej)resen(ation. In many of the passages quoted, no allusion to the sacrifices of the Mosaic law is recognized. They would have an im- portant meaning, and afford strong proof of the doctrine in question, even if the Mosaic ritual had never existed. The expressions are extremely various : but the ideas conveyed are the same; viz. that in consequence of the suftcrings o! Christ, the sins of all, who repent, are remitted. ISB LSCTURE XIII. IV. Some persons may tell us, that the reason, why the scriptures speak so often of our being saved by the death of Christ, is, that his death was incurred in discharging the du- ties of a ministry, undertaken for the promotion of present virtue, and future happiness. I answer, that the same may be said of Stephen, Paul, or of any of the christian martyrs. Yet it is not said of them, that they have " washed us from our sins, in their own blood." Lastly. You may imagine, perhaps, that the reason, why so close a connexion is said in scripture to exist be- tween human salvation and the death of Christ, is, that by that event, his doctrines, all which are of a salutary tendency, have been confirmed. The reply, which has just been made to another remark, is applicable to this; for the mar- tyrs as much confirmed their doctrines by suffering, as did our Saviour. Both, in the same way evinced their integrity ; their full belief in what they taught. But with regard to Christ, his death was far less than his resurrection, a proof of his doctrines. The former proved his own belief: the latter proved, that they received the Father's approbation. If either event, therefore, were on this account suitable to be mentioned very frequently, and very distincdy, as pro- curing the remission of sins, it was beyond controversy, that of the resurrection. The fact is, not only, that the lan- guage of scripture is favorable to the doctrine of atonement; but will not without great violence, admit a different expla- nation. L,ECTURE XIV, ^ Atonement, Whatever wisdom there is in any constitution of s;overn- ment, such constitution may beUable to plausible objections. The number and speciousness of these objections may be greater in proportion, as those, who make them are ignorant of all the ends, with reference to which, the constitution was framed. A transient observer is not surprised, if in a com- plicated machine he sees some parts, the utility of which is not obvious. If he has confidence in the skill of the archi- tect, it will not much perplex him, should he even observe some parts, or appendages, which have the appearance of retarding the great object, for which the machine was con- structed. But suppose that object were unknown to him, any objections, which might occur against particular parts, would be of still less importance, perhaps, even of none. And if thig object is but partially understood, the force of his objections will be proportionably diminished. I now proceed to notice some of those arguments, which are brought with most confidence against the doctrine of atonement. I. If Christ, who was himself innocent, died to procure impunity for sinners, it is said to manifest an indifference to right and wrong: It is taking punishment from those, who deserved it, and placing it on him who did not. 16t> LECTURE XIV. 1 answer, that whether the doctrine in question is true or false, facts, of the nature here mentioned, are daily occur- ring before our eyes. Men often suffer in consequence of actions in which they took no pan, and to which thoy were not accessory. If a son, by disorderly living, involve him- self in debt, his friends, to procure his relief, consent to mnke many sacrifices, and endure many privations. If his ex- travagance has produced diseases, which threaten death, they sedulously interpose their good offices, to .dleviaie his pains, or to prevent dissolution. In these cases, we per- ceive nothing which is difficult to be reconciled with the justice of divine government. Because a parent chooses to intervene between his child, and those sufferings or that in- famy, to which the latter, by indiscretions or crimes, has ex- posed himself, no person is ever led to suspect, that the Sovereign of the universe is indifferent to right and wrong. In like manner, if an angel should choose to submit to some privations or positive pain with a view to alleviate the tem- poral sufferings of men, or meliorate the present condition of human society, it would enter the mind of no person, that the existence of such a fact was, in the smallest degree, dis- cordant with divine impartiality and justice. But even were this matter attended with much difficulty, whatever mode of proceeding is adopted in one part of divine government, may doubdess be admitted into another. If, in that part of the di- vine economy, which is known to us, the innocent endure anxiety and labor to relieve the guilty ; we can by no means be sure, that the same does not take place in those parts which are unknown. It is perfectly absurd, to say, that such a thing cannot be true, because it is inconsistent with the char- acter of God, if there are other things in his government of a like nature. If, therefore, it is an obvious fact, that the sufferings of the rash and dissolute are relieved, or that such persons have health and comfort restored to them by the intervention of those, who took no part in their crimes, how can a reasonable man deny, that the salvation of sinners may be procured by the labors, or sufferings of Blessiah ? LECTURE XIV. 159 If this most benevolent and exalted being chose to di- vest himself of original glory, and to die the just for the unjust; is the divine character liable to impeachment, be- cause nothing was done to prevent or discourage the meas- ure ? Besides : It is a fact, as we have before observed, that Jesus Christ did sufler. He suffered then either for himself, or for others, or for nothing. That he suffered for person- al crimes, will not be asserted by any one, who believes his religion. That he suffered for nothing, is a proposition, which will as readily be rejected. There is but one alter- native : He suffered on account of others. The person objecting, will perhaps, be willing to allow this. Those who disbelieve the doctrine of atonement, do not deny, that in some general sense, Christ suffered for the advantage of men. They are not unwilling to admit, that Christ died to confirm his doctrines, and that these doc- trines are calculated to promote virtue and happiness. Now, though we endeavored in preceding lectures, to show, that Christ died, not only that men might be brought to virtue and repentance ; but to render it consonant with the wise government of Jehovah to accept their penitence, yet the objection under consideration, lies with no greater strength, against the last opinion, than against the other. Suppose for a moment, that our own opinion is wrong, and the other is right. Suppose, that Christ died for no other purpose, than to confirm his religion; which religion is designed to bring men to virtue, and thus prepare them for glory. It will still be true, even by the consession of those, who hold this opinion, that Christ died for the guilty : an innocent person suffered, that the guilty might not suffer, which is precisely the thing, objected against the doctrine of atone- ment, as showing a manifest indifference to right and wrong. It is no more true on one supposition than on the other, that punishment is taken from those, who deserve it, and placed on him who did not. Can you possibly discern any differ- ence ? As to the sufferings of Christ, there is none ; nor is 160 LECTURE XIV. there any as to bis innocence. It is undeniable on either supposition, that an innocent person suffered. Nor can it be denied, that these sufferings were endured on account of the guilty. For, had not men been sinners, a religion sealed, or ( onfirmed by the death of Christ, would not have been necessary to their reformation. If an infidel brings the ob- jection, with design to discredit the christian religion, I an- swer it, by saying first, the thing objected to, is analogous to facts, constantly existing under the government of God ; and, therefore, the objection no more proves, that Christianity is not from God, than that the system of nature and the gov- ernment of the world are not from Him. I observe second- ly, that the objection has no weight, because the sufferings of Christ, were not a matter of constraint, but of choice. But if a believer in Christianity brings the objection, we are no more concerned in its removal, than he : and, therefore, it is absurd for him to attempt to subvert, by such means, the doctrine in question. Varying the objection a little, it may be said, that every accountable creature ought to be treated according to his deserts : and that the suffering of one innocent being, in place of many offenders is inconsistent with this. I answer ; It is no more inconsistent with this, than with the exer- cise of mercy in general. It is implied in the idea of mercy, that he, who is the subject of it, is not treated as severely^ as he deserves. If that which is asserted in the objection, is true, I apprehend it fixes the doom of our whole guilty race. That they have sinned, is incontrovertible. If they must be treated according to their desert, they must endure the penalties of a violated law. Should any reply be made to this, it must be, that human offences do not deserve punishment; or that obedience in one instance, makes amends for disobedience in others. I rejoin, that both these propositions are contradictory to the klivine law, 1. Were it true that human offences do not deserve pun- I^ECTUKE XIV. 161 ishment, the divine law is calculated to deceive mankind by threatening a punishment, which cannot, without injustice, be inflicted : for it would be unjust to punish sin, if such punishment is unmerited. Nor is this all. If what is here asserted, is true, either the law misrepresents the di- vine character, or that character itself is wanting in moral purity. Nearly the same consequences will result from the other suggestion, viz. that obedience in one in- stance makes amends for disobedience in others. This, no less than the other opinion, is contradictory to the law of God. Nor can any rule of rectitude be conceived, to which this suggestion may be reconciled. II. It is objected, that the doctrine of atonement is not consistent with our best ideas of divine mercy : for if God has received compensation for the offences of men, his not exacting punishment from them is no indication of compas- sion or liberality. If it were correct to represent the sacrifice of Christ, as perfectly analogous to the payment of a debt ; and that this measure originated with Christ, and not v;ith the Father, the objection, perhaps, could not easily be removed : for when a debt is paid, he, to whom it was owed, has no further de- mands ; and gratitude seems exclusively due to him, by whom the payment was made. But this representation is not sanctioned by the scriptures. They speak of the Father, as originating the constitution of grace : and they describe the atonement, as that, through the medium of which grace is so exercised, that the sinner's pardon may be accompanied with a declaration of the divine displeasure against sin : that " God may be just, and the jus- tifier of him, that believeth." Now, it can surely derogate nothing from the riches of divine liberality, that in the manner of exercising it, wisdom is employed, and precautions are taken to prevent abuse. It were strange indeed, if the gen- erosity of a prince must be questioned, because it is not aa unqualified, random generosity, but exhibited in companr with discretion and foresight. 162 LECTURE XIV. But the fact is, that the atonement of Christ is not onlj consistent with liberality on the part of God ; but serves emi- nently to display such liberality. So far as the justice of divine requirements are questiona- ble, it is equally questionable, whether any favor is shown to those, who are not punished for violating such require- ments. But should the transgressors of law be pardoned on the sole condition of repentance ; especially if it were done frequently, suspicions would be entertained, that a percep- tion of undue severity in the law was the real occasion of this lenity. Whatever, therefore, tends to show the jus- tice of divine requirements ; whatever tends to magnify the law, and make it honorable, tends, in the same degree, to exhibit and illustrate the liberality of God, in pardoning those, by whom its requirements have been violated. The par- don of every penitent is virtually attended with a declara- tion, both on the part of God and man, that the divine com- mands are holy and just. The penitent himself, makes this declaration by believing on him, " who died the just for the unjust." The Deity makes this declaration by accepting his penitence exclusively on the ground of our Lord's inter- position. Indeed, the language of the transaction and the language of the divine law, unite perfectly in this ; viz. to express the sentiments of Deity as to moral evil. Accord- ing to the opinions of those, who reject the doctrine of atonement, there were no obstacles to the exercise of divine mercy. Whereas, according to the sentiment, which we endeavor to establish, these obstacles were such, as to re- quire for their removal, the intervention of the Son of God. To pardon sinners, where there was nothing to render the measure difficult, is obviously a less display of generosity, than to pardon them, when the removal of great obstacles was previously required. The doctrine in question, there- fore, far from depressing, tends directly to raise our ideas of divine liberaiitv. LECTURE XIV. 163 Facts, it is believed, well correspond with this reasoning. The strongest expressions of personal demerit, and ihe most lively views of our Creator's benignity and grace, are not found among those, who, considering repentance alone as the ground of pardon, reject the opinions, for which wg contend. III. It is further said, in opposition to the doctrine of atonement, that were it true, it would have been revealed in the Jewish scriptures. Without conceding, that the Jewish scriptures are silent as to this subject, I observe, ttiat were they entirely so, it would prove, neither that the doctrine is false, nor unim- portant. We are far from being judges, how many subjects will be elucidated by a divine revelation. The works of nature are as truly a communication from God, as are the Jewish scriptures. Yet in this communication, many sub- jects of acknowledged moment, are left in perfect uncer- tainty. Now, suppose further light should be imparted by immediate revelation, who could predict what portion of the darkness, remaining after the first, would by this be re- moved ? The objection is susceptible of another answer. Tn the writings of Moses, I mean the first five books of scripture, nothing is distinctly said, as to the doctrine of a future state. Let them be subjected to the most scrupulous examination, this doctrine will not there find direct and prominent evi- dence, to support it. But is the doctrine of a future state either untrue, or unimportant ? Is it not generally consider- ed as lying at the very foundation of all religion ? Now if God was pleased to make a revelation, of which this doc- trine was no part, with what confidence can we infer, either the falsity or insignificance of any other doctrine, because it makes no part of this revelation ? But even in the four gospels, it is objected, that much less is said of atonement, than we should be justified in ex- pecting, if the doctrine held so important a placs in the christian system, as is commonly supposed. 164 LECTUKE XIV. I answer, that no two persons, it is probable, would be agreed, as to the precise measure of perspicuity, with which it was to be expected, that such a doctrine, if true, should have been revealed. We should have judged before hand, with entire confi- dence, lh:U the soul's immortality and a future world, would occupy a conspicuous place in the Mosaic revelation. The observations, which have been made, apply more forcibly to the objection, in its present form, than in that, which it previously assumed : for it is not pretended, that the gos- pels are silent, as to Christ's suffering for the sins of the world ; but only, that the subject is not treated so copiously, nor placed in so clear a light, as it would have been, were it a truth, so important, as christians have generally believed. The fact is, that our Lord did teach the doctrine of his atonement : and his instructions on this subject seem liable to no charge of observable obscurity ; as will appear from the following passages, " I am the good shepherd : the good shepherd giveth his life for the sheep. And I, if I be lifted up from the earth, will draw all men unto me. This spake he, signifying what death he should die. The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." We are, by no means, bound to show, why our Lord did not mention the subject more frequently. It is enough if the doctrine were really taught by him. But no words can be more clear, on this subject, than those, last quoted. In ad- dition to this, let it be considered, that the apostles, who re- ceived their commission immediately from Christ, were abundant in the use of similar language. We are sometimes told, that this doctrine, if true, and so important, as many represent, would have been taught by the apostles when they introduced Christianity to the hea- then, among the first principles. I answer, that while the writings of the aposdes so much abound in passages, representing Christ's blood, as the price mcTURE XVI. 165 of our redemption: — representing him, as a sin offering; — as taking awa j sins by the sacrifice of himself; — as dying the iust for the unjust, that he might bring us to God ; it is pre- posterous to argue, that they did not believe both in the truth and importance of the doctrine of atonement, because in some short speeches, which they were called to make or> peculiar emergencies, this doctrine is not distinctly taught. But whether it did not occupy a place, in their preaching, among the firsf principles of Christianity, is a matter, which Paul himself has decided. Writing to the Corinthians, he says, " For I delivered unto you first of ail, that, which I also received, how that Christ died for our sins according to the scriptures." Now, we have no reason to doubt, that St. Paul preached at Corinth in the same manner, in which he preached at other places. The sufferings of Christ were no more important to the Corinthians than to the Ephesians, Philippians, or Colossians. We are to suppose, therefore, that the apostle delivered to them first of all, " how Christ diei] lor our sins." Nor did any of the apostles know, bet- ter than Paul, what doctrines ought to be preached. There were the same reasons, why they should consider it a fun- damental doctrine, as why he should so consider it. Can we doubt, that it was so considered by Peter, who said, " Ye are not redeemed from your vain conversation with corrup- tible things, such as silver and gold ; but by the precious blood of Christ, as of a lamb without blemish and without spot?" Can we doubt, that it was so considered by St. John, who exelaimed, "Herein is love, not that we loved God, but that he loved us ; and sent his Son to be the propitiation for our sins ?" and again, He is the " propitiation for our sins, and not for ours only ; but for the sins of the whole world ?" The objection is not only destitute of weight : it does not pos- sess plausibility. 1 shall now say a few things, as to the character of Him, by whom the atonement was made. Could it have been known to creatures, whose intellects are so feeble, as ours. 166 LECTURE XIV. previously to the event, that atonement was about to be made for sm by the sufferings of an innocent person, they would, I apprehend, have been quite unable to determine any thing, as to the dignity of the person, by whom these sufferings were to be endured. Yet, so far as we can judge, they would have thought it probable, that some illustrious being would be thus employed. Such a one would seem less, than others, inadequate to so great and extraordinary an undertaking. We cannot depend, however, on any rea- sonings a priori ; but must form our conclusions, wholly from the declarations of scripture. This testimony is, that in Jesus Christ, " dwells the fulness of the Godhead bodily :" that Jesus Christ '•'■ is over all, God blessed forevermore." Of him il has been said, "Thou, Lord, hast in the beginning laid the foundations of the earth, and the heavens are the Avork of thy hands." As it is not possible for Deity to suf- fer ; and as our Saviour said many things of himself, which can be predicated only of created nature, we are led to be- lieve, that eternal Deitj^ and created nature were, in a mys- terious manner, united in the character of Jesus Christ. Unless there had been some important reason for it, we can- not suppose, that this union would have taken place. We must conclude, therefore, that such union was necessary to the great work, which our Saviour accomplished. I close this lecture with a very few remarks. I. I desire you to reflect and to feel that the subject is of general interest. You are not to imagine, that disquisitions of this nature belong exclusively to instructors in theology. So far from it they are of no consequence to them, unless they are so to you. There are many things, which are pe- culiar to men of particular ages, and professions. But de- pravity, is what all men hold in common. Without mercy, therefore, we must all perish. If a Redeemer died for hu- man offences, he died for you : and the divine law will be honored either by your suffering the penalty, or by your acceding to those terms, on which, through Christ Jesus, a free remission is offered. LECTURE XIV. I6i II. The doctrine, we have been discussing, is calculated to raise our ideas of the importance of man. The degrees of pleasure and pain, of which we are now susceptible, are not, indeed, inconsiderable. In what measure, our capaci- ties for either may hereafter be enlarged, we arc unable to determine. But unless the whole sum of misery, or enjoy- ment, reserved for each human soul, were exceedingly great, we can hardly imagine, that the Son of God would have been offered up, as a propitiatory sacrifice. III. Having already had occasion to observe, how much the doctrine, which we have been considering, tends to ex- alt our views of the riches of divine grace, I shall only sub- join, that it tends no less to display the moral turpitude of sin. God, though almighty, and omniscient, having a per- fect knowledge of the universe, and having all means at his command, could devise no method less expensive, in which to exercise mercy. How malignant the nature of sin, if pardon could be offered on no easier terms : and with how much vigilance should we guard against that, which thus 'tends to spread dishonor, injury, confusion, and pain, through the empire of God. LECTURE XV. Regeneration. Among those, •who believe Christianity, there is no inconsid- erable discrepance of opinion, as to the doctrine of" regener- ation. Perhaps, from this circumstance, jou have been led to conclude, either that the passages, which are thought to support this doctrine, are unimportant, or that they have a meaning, so evanescent and subtile, as to elude investigation. I am persuaded hoAvever, that you cannot, on reflection, be wholly satisfied with this conclusion. There are questions without number,concerning medicine, philosophy, commerce, philology, and politics, which, after being severely examined, have bj' different men, been variously answered. No per- son hence infers, that these questions are of no moment. Nor can it be rationally supposed, that our Saviour, when ac- knowledged by Nicodemus, and applied to, as a teacher, sent from God, would have amused the applicant with some un- important, or subtile speculation ; less still, that he would, with much solemnity, have made a reply, which meant nothing. There is another point of view, in which you will perceive strong reasons for coming to some conclusion on this sub- ject. If it should be found, after sufficient scrutiny, that the doctrine mentioned, has nothing in it of high import, you will be secured from that damp, which the mention of it has, LECTURE XV. 169 I doubt not, occasionally thrown upon your spirits. But if, on the contrary, it should appear, that the opinion, which has commonly prevailed on the subject, is substantially cor- rect, and a radical change in the human character is indis- pensable to salvation; you cannot need to be informed, how much it is for your interest, not only to view the doctrine in a clear light, but likewise to experience that transforma- tion, which it implies. When this and other theological subjects are discussed, let it be remembered, that I ask you to take nothing merely on my assertion. Opinions in divinity, let them come from whom they may, if not supported by reason, scripture, or both, are not entitled to your belief. But while it is conceded to be irrational, absurd, and dan- gerous to believe without evidence; it is not less so to with- hold assent, when sufficient evidence is afforded. A man, who should deny the existence of such rivers, as the Nile, and the Danube, because he had not seen them, would act in a manner, as little becoming a rational creature, as he, who should heed the vagaries of every fanatic. Whatever is the meaning of regeneration, that much is said of it in the scriptures, cannot be denied. When a ruler of the Jews, convinced by miracles, that Jesus was Messiah, came to receive instruction, Jesus said to him, " Except a man be born again, he cannot see the kingdom of God." Those, who believe on the name of Christ, are said by the evangelist, to be " born not of blood nor of the will of the flesh, nor of the will of man, but of God." Those, to whom St. Peter wrote, are said to have " purified their souls by obeying the truth, through the Spir- it : and to be born again not of corruptible seed, but of in- corruptible, b}^ the word of God, which liveth and abideth forever." It is asserted in the 1st epistle of John, ii. 29. " He, that doeth righteousness, is born of God." Again, " whosoever is born of God, sinneth not." And further^ " whosoever is born of God, overcometh the world," 170 LECTURE XV. There are many other places, in which different words are used ; but where the. thing intended is evidently the same. " If any man be in Christ, he is a new creature : old things have passed away ; and all things have become new." christians are said to be " created in Christ Jesus, unto good works :" and they, who love christians, because they are such, are said to " have passed from death unto life." The passages quoted, have doubtless, some import. To suppose, that our Saviour spake, and his apostles wrote, with- out meaning, would be a reproach to them, than wliich a greater can scarcely be conceived. We can think of no more direct way of ascertaining this import, than to consider what stands in connexion with the term. I. In the passage, cited from the 3d of John, regeneration is connected with " seeing the kingdom of God." This term, " kingdom of God," it must be allowed, is sometimes used to signify Christianity itself, or the christian church. And, while we consider the term merely, we are not at liberty to assert, that such may not be its meaning in this place. II. St. Peter connects regeneration with " obeying the truth through the spirit." Obeying the truth is synonymous with obeying the commands of God, or maintaining a holy life. In this he accords with St. John, who asserts, in pas- sages, already noticed, that " he, who doeth righteousness, is born of God : and that he, who is born of God, sinneth not." III. Regeneration is connected with victory over the world. " He, that is born of God, overcometh the world." IV. Regeneration is connected, as effect and cause, with the influence of the holy Spirit. By a regenerate person, our Saviour evidently means " every one, that is born of the Spirit." V. Regeneration is connected with eternal life. " The righteous," says our Savior, " shall go away into life eter- nal. Now, " the righteous," by St. John's definition, " is he, that doeth righteousness : and he that doeth righteousness," according to the passage already cited, " is born of God." LECTURE XV. 171 The way is now prepared for inquiring more directly into the nature, of that change, which is implied in regeneration. I. Does this term express nothing more, than a tran- sition from paganism or Judaism to the profession of Chris- tianity? This was indeed no inconsiderable change. " It was," to use the words of a late, interesting writer, " a new name, a new language, a new society ; a new faith, a new hope ■ a new object of worship, a new rule of life ; a history was dis- closed, full of discovery and surprize ; a prospect of fiiturity was unfolded, beyond imagination awful and august. The same description applies in a great part, though not entirely, to the converstion of a Jew." This was so remarkable a period in a man's life, such a revolution of every thing, that was important to him, as might, according to the opinion of some, even though no mor- al change were implied, admit those strong figures, and sig- nificant allusions, by which it is described in scripture : It was a regeneration, a new creature, a translation from the condition of slaves to that of sons; it was to be born again of God and the Spirit. (Paley's Sermon.) I acknowledge, that part of these figurative terms might have been used, had the change contemplated been no great- er, than is here supposed : though others, I think, could not. It is a maxim, that two things, which have not similar re- lations to a third, are not similar. Let us examine, thea whether such a change, as is here described, has the same relation, which regeneration has to other objects. Regeneration, we have seen, is connected with obedience to the commands of God, — with the doing of righteousness. Whatever change, therefore, is not connected with the doing of righteousness, is not regeneration. But a transition from paganism, or Judaism, to a profession of Christianity does not necessarily imply obedience, or the doing of right- eousness : witness Judas Iscariot and Simon the sorcerer : witness many gentile converts, who in times of persecution. 172 LECTURE XV. reverted to paganism, and, to prove themselves real apos- tates, execrated the Lord who bought them. But even could no examples be named, it would hardly be asserted, I think, that merely a profession of Christianity, whether the person, making it, had been Jew or pagan, is the same thing, as the doing of righteousness, or obedience to the truth. Men of all descriptions, whether the friends, or the enemies of religion, arc ready to acknowledge, that obedience does not always accompany a good profession. Again, for the same reason, that obedience and regenera- tion are connected, the latter is connected with eternal life. No change, therefore, which does not ensure eternal life, is regeneration. But the abandonment of either the pagan, or the Jewish religion for a profession of Christianity, gives no such security. Many shall say unto Christ in the great day, " Lord, Lord, have we not eaten and drunk in thy name, and in thy name cast out devils, and in thy name done many wonderful works," to whom he shall answer, saying, " I know you not, whence ye are : Depart from me, ye, that work iniquity." St. Peter speaks of some christian professors, whose lives were #farked by fraud and voluptuousness. What profit to them that they had abandoned heathen ceremonies, hea- then temples, and heathen gods ? What profit to them, that they had been joined to a new society; that they had acknowledged a new faith, a new rule of life, and a new object of worship ? So far were these circumstan- ces from securing their salvation, they did not even leave their danger unaltered. In consequence of the change^ which had taken place in their external condition, their character became more criminal, and their danger more im- minent. This follows from a principle, repeatedly taught by our Saviour, namely, that the criminality of unbelief is pro. portionable to the light resisted. " If 1 had not come, and done among them the works, which no other man did, they had not had sin : but now they have no cloak for their sin,' LECTURE XV. 173 The cities, which were made the theatre of his mighty works, are represented, as incurring a more intolerable doom, than the most abandoned of those, whose ignorance was greater. Should it be objected here, that our Saviour, in the passages cited, is speaking of unbelief, or a rejection of Christianity, and not of those, who had embraced it, I should answer, if it be so highly criminal to withhold belief, when evidence is exhibit- ed, it cannot be less criminal to withhold obedience in op- position to those motives, which this evidence affords. The unreclaimed professor of Christianity was therefore, more offensive to God, and less qualified for his kingdom of glory, than he was, while a pagan ; before that change in his exter- nal circumstances had been produced, which some persons are so willing to denominate regeneration. II. Is the term regeneration designed to express intellec- tual improvement, or enlargement of intellectual powers ? To determine this, we must, as before, consider whether both these have the same relations. Were the intellects of a sinner enlarged, or more highly cultivated, would he cer- tainly obey the truth, and work righteousness ? or would he certainly partake in a joyful retribution? for both these, we have seen, are connected with that change, which is pro- duced in the character of the regenerate. Of such it is like- wise said, that they overcome the world. Now, it is ex- tremely evident, that moral attainments are by no means proportionate either to the native powers of the mind, or to the cultivation bestowed on them. Many individuals of piercing intellects, of profound erudition, and much theoret- tical knowledge of christian theology, have been openly and flagrantly dissolute in their lives ; and therefore eminently exposed to the indignation of Heaven. Instead of obeying the truth, they have either denied or disgraced it. Instead of overcoming the world, they have habitually and without a struggle, endured its bondage. III. Does regeneration mean simply an external reforma- J 74 LECTURE xy. tion in morals ? That many have need of such a change^ will be generally, and readily acknowledged. The volatile should become sedate ; the fraudulent, honest ; the indolent, industrious ; the discontented should become quiet ; the pro- fane must alter their language ; and the intemperate aban- don the inebriating draught. All this is well : but is this all, which is implied in over- coming the world? Is nothing more, than this, compre- hended in a holy life ? Is this to be born of God and his Spirit ? Is the saints' inheritance, the crown of life, made sure to all who possess the character, implied in such a refor- mation ? The young nobleman, whose application to Christ is recorded in the Gospel, appears not, in the particulars mentioned, to have needed reforming ; and, therefore, must have been, at least, as well qualified for a future state of re- ward, as any, in whom such a reformation merely has been produced. Yet this person was not fit for the kingdom of God ; he had not that character, which was connected with eternal life ; he was, therefore, not regenerate. But you will ask, perhaps with some ardour, if to be born again, does not mean reformation, what import has the phrase; and what value can be attached to the thing itself? I answer, that reformation, where the character has been previously immoral, is without question, comprehended in that change, which is called a new birth : all, which I as- sert, is, that external reformation does not necessarily im- ply that change. Should a person, who has for a long time been your open enemy, become your friend, he would doubtless alter his language. But barely an alteration in his language, and even an alteration in his general treatment of you, would not amount to that, which is implied in his becoming your friend. External actions, in themselves consider- ed, are nothing, but organical motions. There is nei- ther friendship nor enmity, in the cast of the eyes ; in the motion of the tongue, the hands or the feet. These motions are important only, as the indications of a friendly, or an un- LECTURE XV. 175 friendly disposition. And the very same external acts are, under different circumstances, and with regard to differ- ent persons, an indication of opposite qualities. The kiss, by which Judas saluted Christ, was a proof of deadly hatred ; though in a similar way, parents often express their tender affection. Suppose now, that a person, heretofore immoral, becomes industrious, sober, and circumspect. This is, indeed, what would have taken place, had there been a change of dispo- sition : but it is what may take place, where there has been no such change. At all events, the two things are as perfectly distinct, as are ideas in the mind from sound, or from char- acters, inscribed on marble, or parchment. Yet no person, who means to speak with accuracy, would indentify a book, or letter, with the moral character of its author. The book or the letter is one thing : — his moral character is another. Nor is the difference less between external amendment and moral feelings. Yet nothing is certainly connected witLeter- nal life, but rectitude of moral feelings ; and it has been shown, that regeneration is connected with eternal life. There- fore, external amendment and regeneration are not the same. We have now proved, that neither external amend- ment, nor the increase or cultivation of the intellects, nor a transition from Judaism or paganism to a profession of chris, tianity, is regeneration. What then must this terra imply? Must it not imply a change of heart, or, if you please, a change of temper or disposition ? We will now attend more particularly to the conference, which our Saviour had with Nicodemus. The history is this. "There was a man of the Pharisees, named Nicode- mus, a ruler of the Jews. The same came to Jesus by night, and said, we know, that thou art a teacher, sent from God ; for no man can do these miracles, which thou doest, except God be with him. Jesus answered and said unto him, Veri- ly, verily I say unto thee, Except a man be born again, he he cannot see the kingdom of God." Nicodemus, evidently 176 LECTURE XV. supposing, that our Lord meant a natural birth, saith, " How can a man be born, when he is old ?" Jesus explains himself. " Except a man be born of water, and the Spirit, he cannot enter into the kingdom of God. That, which is born of the flesh, is flesh ; and that which is born of the Spirit, is spirit. The wind bloweth where it listeth ; and thou hearest the sound thereof; but canst not tell whence it cometh, nor whither it goeth : so is every one, that is born of the Spirit. Nicodemus answered. How can these things be ? Jesus an- swered, Art thou a master in Israel, and knowest not these things ?" On these words I repeat a remark, already made, viz. that this language must have some meaning ; and further, that this meaning ought to have been known to the Jewish in- structors. Christ considered it, as a reproach to Nicodemus, that the latter did not understand what these things meant. From Selden, as quoted by Whitby, it appears, that prose- lytes to the Jewish religion were considered, as children new born. This might be said, either on account of the great change of circumstances and relations, implied in passing from paganism into the Jewish church; or on account of a corres- pondent moral change, which the proselyte was supposed to experience. That our Saviour could not have meant the former, will be evident from a little reflection. To what purpose would it have been for Nicodemus to be told, that the difference was great between the external circumstan- ces of a pagan, and those of a Jew ? The Jews were so far from needing to be informed of this, that they boasted of this difference, and of their consequent superiority. Suppose now, that our Lord had not reference to that change in external circumstances, implied in passing from paganism into the Jewish church; but the change, implied in passing from the Jewish into the christian church. Against this opinion, in addition to the reasons already suggested., there are the following in particular. J. It was by no mcaps our Saviour's method to display in LECTDKE XV. t7? Striking colours the difTcreiice between the external profes. sion of his religion, and the same profession of Judaism. II. If such were our Saviour's design, we can sec little or no meaning, that can be attached to the term spirit, in the following passage ; " that which is born of the flesh, is flesh: that which is born of the spirit, is spirit :" nor can we perceive any import in the comparison, which he used. " Thou hearest the sound of the wind : but canst not telJ whence it cometh, nor whither it goeth : so is every one, that is born of the Spirit." It is likewise scarcely possible, I think, that Nicodemus should have expressed so great astonishment, as he contin- ued to express, had our Saviour meant nothing more, than that persons, under the Messiah's reign, would enjoy light, and be placed in circumstances, different from those, previously existing. Let us now suppose, that when the Jews spoke of a prose- lyte to their religion, as a child nezo born, the more intelligent and devout of them understood a moral change, corresponding with that which was external ; or that both were comprehend- ed in the same expression. In support of this supposition, we have the authority of Michaelis, who tells us, that " to be born again in the language of the Rabbins, signified to be accepted of God, as a son of Abraham, and, by following the example of his faith, to become worthy of that title." They, who hold this opinion, must have thought, as did the apostle, that " He is not a Jew, who is one outwardly ; nei- ther is that circumcision, which is outward in the flesh ; but he is a Jew, who is one inwardly: and circumcision is that of heart, in the spirit, and not in the letter, whose praise is not of men, but of God." Supposing our Saviour discoursed of a moral change, a renovation of the heart, the whole conference will be quite intelligible. I. Such a change is represented in other parts of scrip- 23 178 LECTURE XV. ture, already cited, as necessary to eternal life, or an en- trance into the kingdom of heaven. II. As the meaning conveyed is vastly more important, on that supposition, than on any other, wc more easily see, why so strong a figure should be used. For a bad man to become a good one, is a much greater alteration, than that which is made in changing from one profession, or communi- ty to another. III. As there are, in this life, those, whom the Scriptures de- nominate ungodly,and those,whom hey terms righteous ; pun- ishment being reserved for the one, and reward for the other conversion from sin to piety must be of all things most impor. tant. It was therefore, perfectly natural, that Jesus Christ, should have introduced this subject to one, by whom he was acknowledged, as a teacher, sent from God. IV. This change of moral feelings, — this melioration of character, is, with much frequency, in the Scriptures, attribut. ed to divine, agency : and therefore, what our Lord says of being horji of the Spirit, and being born from above, is perfect- ly intelligible. Lastly. The supposition, now adopted, justifies the re- proof, received by Nicodemus from our Saviour, " Art thou a master in Israel, and knowest not these things ?" Terms were used among them, we have seen, which expressed a change of character, — a melioration of heart. And if the highest import of these terms were not discerned by those who used them, namely, by the Jewish doctors, it must have proceeded from a criminal inattention to their own scrip- tures : for in these, we find numerous passages, in which, such a change, and the influence of God in producing it, are une- quivocally recognized. Such were the words of Moses, " The Lord, th}'^ God will circumcise thine heart, and the heart of thy seed to love the Lord thy God, with all thine heart, and with all thy soul, that thou mayest live.*" Such were the words of the royal Psalmist ; " Create in me a clean heart, and renew a right spirit within me." Of a LECTURE XV. 179 similar import were the divine promises, communicated by the mouth of the prophets ; " I will give them an heart to know me, that I am the Lord. They shall return unto me with all their heart. This is the covenant, that 1 will make with the house of Israel. After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts." All, that we have as yet attempted to prove, you will ob- serve, is, that regeneration implies a moral change. The subject in general is reserved for further discussion. LECTURE XVI. Regeneration. h having been already shown, that the change implied in regeneration, is of a moral nature, we are interested to ascertain who they are, for whom it is necessary. I. That heathen were of this number, will probably be conceded without reluctance. Concerning the moral state of the pagan world in general, when Christianity was intro- duced, there can be but one opinion. The same testimony is given by historians, poets, and the inspired writers. The Gentiles were not indeed without religion ; but theirs was such a religion, as imposed little or no restraint on the passions and vices of men ; nor could it be otherwise, con- sidering the character of those beings, whom they wor- shipped as God; — beings, by whose quarrels the heavens were perpetually disturbed, and by whose impunities the earth was polluted. To describe pagan profligacy in the words of their own satirists, would be highly indecorous. We will use the less offensive language of St. Paul. " As they did not like to retain God in their knowledge, he gave them up to a repro- bate mind, to do those things, which were not convenient : being filled with all unrighteousnes, fornication, wicked- ness, covetousness, maliciousness : full of murder, debate, deceit, malignity 5 back biters, haters of God, despiteful, LECTURE XVI. 181 proud, boasters, inventors of evil things, disobedient to par- ents, covenant breakers, without natural affection, implaca- ble, unmerciful : who, knowing the judgments of God, that they, who commit such things, are worthy of death, not only do the same, but have pleasure in them, that do them." That all to whom this language applies, have need of be- ing transformed, of being created anew, is a truth, which will find little opposition, either from the understanding, or the prejudices of any. In view of this subject, no one is sup- prised at the language of the apostle's commission, when sent among the Gentiles ; " to turn them from darkness to light, and from the power of Satan unto God." Here, it is believed by many, may be found a satisfactory explanation of those strongly figurative passages of scripture, by which a change of character is expressed. What wonder it may be asked, if persons, thus irrational in all religious sentiments, ignorant of God, and degraded by vice, should be told» " that if any man be in Christ, he is a new creature ; old things have passed away and all things have become new?" What wonder, that such sinners were said to possess a carnal mind ; and to be dead in trespasses and sins ; and that those, who reformed their lives agreeably to the precepts of chris- tian morality, were said to be quickened, i. e. raised from the dead? I answer, that in all this there is no cause of wonder. I grant too, that some of these expressions do appear to refer especially to converts from paganism. Such persons were, In a peculiar sense, new creatures. That change of disposi- tion, produced in them, was accompanied by an alteration in externals, far more striking, than usually attends conver- sion in a christian country. Certain descriptions of the change, produced in Gentiles, by their reception of Christ into their hearts, when applied to the regeneration of those, who have from their youth been instructed in Christianity, and decently restrained by its moral precepts, have not pre" eisely their original applicability. 182 LECTURE XVI. But let us inquire, for a moment, in what that change principally consisted, which qualified a Gentile for salvation. Agreeably to what was shown in the last lecture, it could not have consisted in the great accession of light, which was conveyed to his intellects. This had, in truth, no connex- ion with salvation further, than it tended either to produce, or cherish, correct moral dispositions. In the production of these, and not in the augmentation of light, principally consisted regeneration, when pagans were the subjects. Not only were they not conformed, in sentiment^ to the agei in which they lived, but were renewed in the spirit of their minds. It is, therefore, evident, 11. That all, whose moral state is no better, have need of a change, substantially the same. A proposition, so clearly resulting from undeniable premises, you will, 1 presume, feel no unwillingness to admit. Should ^ou make it a question, whether there are, in christian countries, any, whose moral character and feelings are no better than were the heathen in general, the matter may, without much difficulty, be decided. Though the general standard of morals, is doubtless, much higher in countries, where revelation is enjoyed, than among pagans, either of ancient or modern times, (and this cir- cumstance will render the same practices more criminal in one case, than in the other.) there are few, very few hea- then crimes, which have not been occasionally perpetrated in christain countries. There are not a few individuals, it should seem, therefore, whose external deportment affords no contrast, when compared with that of pagan profligates. But the same degree of external profligacy is, by no means, necessary to prove the same depravity of heart. Where the relations of man to his Maker, and the duties, thence resulting, are well understood, men cannot sin with so little danger and so little crime, as where through the want of in- struction, all the common sentiments on morality are uncer* tain, perplexed, an4 inconsistent. There may be very ma- ny among us, therefore, externally practising none of those LECTURE XVI. 183 vices, for which the Gentiles were infamous; and yet, in the divine estimation, no less guilty than they. This appears evident from that declaration of our Saviour, which we have once mentioned, concerning the cities, where his miraculous power was exerted, and his preaching enjoyed. It cannot be supposed, that their immoralities surpassed those of Sod- om and Gomorrah: yet is it declared, that the punishment of the latter, in the final judgment, will be less severe. It follows then, that if a moral change were so necessary for Gentiles, that without it they could not be saved ; the same change is equally necessary not only for those among ourselves, who emulate pagan crimes, but for many, in whose deportment there is far more decency, Further, it is no uncommon thing for persons to betray, on particular occasions, a baseness of disposition, which, during the whole course of their past lives, had lain con- cealed, and which, but for those occasions would never have been discovered. It is by no means certain, therefore, but that some, whose lives are marked by no striking disorder, possess a degree of depravity, not inferior to that of pagans. III. Without making any comparison between the state of morals among nominal christians, and those, who are ig- norant of revelation, it will be allowed, I suppose, that all, who live in the habitual violations of christian precepts, have need of a new disposition, i.e. of a renewed heart. " Know ye not," saith the apostle, " that the unrighteous shall not inherit the kingdom of God ? Be not deceived. Neither fornicators, nor idolaters, nor adulterers, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." Those, who practise falsehood, and are accustomed to profane language, may, without question, be added to the number. Does it not already appear, that the necessity of regen- eration is not confined to a few ? Are the sins, now men- tioned, the exclusive opprobium of the heathen world? Are impure and profane persons so rare, as to excite wonder ? 184 LECTURE XVI. Is the use of oaths an offence, as novel or singular, as it is revolting to every virtuous mind, and ofiensive to God ? Are intemperence and reviling, covetousness and extortion, crimes, which are heard of but a few times, in one's whole life ? Yet the scriptures assure us, that any one of these vices designates its votaries, as unregenerate ; as unfit for the kingdom of God. IV. The change contemplated is necessary for all, on whose minds religious considerations make no deep, nor ha- bitual impression. When we revolve in our minds the principles and discoY, eries of revealed religion ; that there is a God, whose pow. er created and sustains the universe, — that this Being, has goodness, wisdom and justice, equal to his power, — that, as he had design in the structure of every leaf and of every pebble, much rather had he design in the formation of hu- man souls, — that he has declared his purpose of eternally supporting every human soul, to which existence is given, and of treating all through an endless succession of ages, agreeably to the moral qualities, which they possess on earth : when we consider, that the Son of God, agreeably to a series of prophecy, extending through the space of four thousand years, descended from heaven to enlighten and reform the world, and to make atonement for sin, — that this glorious personage will pass judgment on our race^ assigning to the righteous and the wicked, rewards and pun- ishments, which have neither intermission, nor end ; — when we reflect, that these things are generally believed, or at least, are not denied after any serious investigation, it wil' appear that levity or inattention to religion, evinces a state of heart, not radically different from theirs, whose conduct is decidedly immoral. It is easy, I well know, to apply the epithet, innocent to a heedless life and heedless actions : but the application is as little justified by reason, as it is by the unchangeable oracles of God. Can we be innocent, in treat- ing with indifference that message, which the only wise God LECTURE XVI. 185 deemed of sufficient import to justify the mission of his Son from heaven ? Have the Creator's wisdom, and f;ood- ness, and power, been employed from the period of origin- al apostacy unto the present day, in forming and c\(>cuting the scheme of redemption ; and does it imply no criminality in those, for whom this redemption was intended, to live a gay, a vacant, or unmeaning life, as if time were their only existence, and earth their only theatre? Were an ambassa- dor sent on business, which involved the prosperity, and the very being of the state, from which he was sent, to spend the time assigned him in low pursuits and trifling amuse ments, regardless of the object entrusted to him, would it be a valid defence, to plead, that he had violated no laws, that he had excited no rebellion, that he had formed no designs against the state? Allowing all this to be true, would he deserve to escape punishment? Yet the interests of one immortal spirit are evidently greater, than the political interests of a state, or of the whole world. V. Regeneration is a change, necessary for all those, who are incapable of enjoying the kingdom of God. Though all* sensitive beings are susceptible of happiness from some source or other, they are not all susceptible of it from the same sources. The same employment, which is grateful to one, is to another wearisome and disgusting. The same state of the atmosphere, which invigorates one ani- mal body, is attended in regard to another, with torpor, pain, or death. Some cannot live in the air, while others die without it. The fishes of the sea would be agonized on fields of grass, in gardens of fruit, or citron groves; while quadrupeds would exult on the one, and human beings be regaled by the other. To confine ourselves to our own species, how diverse, and even opposite, are the sources of human enjoyment. To some military men, no life seems worth possessing, but that of the camp or the field; other persons as ardently love the 24 186 LECTURE XVI. ocean. By most people, both these are equally dreaded. A statesman, inured to political discussion, and habitually warmed, either by success, or opposition, takes no pleasure in the society of those, who are absorbed in mathematical or moral inquiries : while the latter can think of no subjects, on which the mind fixes itself with so much readiness and satisfaction. To be susceptible of happiness from any object or employ, ment, a taste for that object or employment is requisite. Now, all the happiness, which will be enjojed by human beings af. ter death, will result from the same society and the same em- ployments. The society will consist of just men, made per- fect, of angels, of Jesus, the mediator, and God, the judge of all. The employment will be contemplation of the divine charac- ter, as displayed in the works and purposes of God ; from these will naturally result thanksgiving and adoration. All therefore, to whose happiness, such society and such em- ployments would not contribute, are incapable of seeing, i. e, of enjoying the kingdom of God. It is evident then, that all such persons have need of a moral change, or, in other words, of being renewed in the spirit of their minds. I request you to consider, whether there can be any fallacy in this argument : whether the case be not as plain, as any, which can be proposed for human consideration. For my own part, I know of no proposition in Euclid, the demonstration of which is more satisfactory, and more irresistible, than the conclusion, which has now been drawn. Were it possible, therefore, to ascertain, who are incapable of relishing such society and such employments, as have been described, it would be easy to indicate those, who need to be regenerated. This, indeed, is not possible : no one can infallibly know the heart of another. Yet it will require no labored investiga- tion to be convinced, that a capacity for celestial enjoyments is, by no means, common. All, who are at present, averse ; from those exercises and that society, which most resemble ! the society and employments of heaven, must, of course, be : bSeTURE XV}. ' 187 disqualified to enjoy the latter. Nothing, so far as we can judge, so much resembles the Ufc of glorified samts, a%s prayer, religious contemplation, and converse with those, who are most eminent for their piety. If these were gen er ally relished, there would be reason to doubt, or rather good reason for denying the assertion, just made, that a capacity for celestial enjoyments is by no means common. If you, yourselves, can deliberately and truly say, that your highest enjoyments result from devotional duties, pious conversation and from viewing the justice, benevolence, and purity ot God, you are not now among those, for whom a radical change of heart is requisite ; but, if the case be so clearly the reverse, that you dare not, or do not need to examine it, the inference can neither be denied, nor concealed. I am now, in the last place, to show that the change, of which 1 have been speaking, is necessary for all the intelli- gent offspring of Adam. You will observe, however, that the truth of what has been already said, does, in no degree, depend on the success of this attempt. What has been al- ready proved will forever remain true, even if it be impossible to show, that all the intelligent descendants of Adam need to be regenerated. That this is not impossible, however, I shall now endeavor to make apparent. In doing this, it is obvious to remark, that the words, which our Saviour used in his conversation with Nicodemus, have no appearance of being confined to any portion of our race. It is not said, " Except a heathen be born again," Bor, " Except an extravagant profligate be born again," but " Except any man be born again, he cannot see the kingdom of God." All those passages which show the depravity of the hu- man character, are to our present purpose ; it will therefore be necessary to cite a number of texts, which were formerly used in proof of tha' doctrine. Moses informs us, in the eighth chapter of Genesis, that the Lord said in his heart, " I will not agaj« curse the ground 188 LECTURE XVI. for man's sake : for the imagination of man's heart is evil from his youth." Of those strong passages in the sixth chapter, asserting, that " every imagination of man's heart is evil continually," it may be plausibly said, that they de- scribe not the character of mankind, but of that generation, which the flood destroyed : a limitation, which cannot be applied to these words in the eighth chapter. They relate not to any detachment of men, but to the whole mass. That moral corruption is common to the whole species, appears from the following words, " The Son of man came to seek and to save that which was lost :" again, " The Son of man came into the world to save sinners ;" it being like- wise asserted, that he " tasted death for every man, and gave his life for the world." It appears then, that our Lord's coming had relation to the whole human race. But if so, and the object of it were to save sinners, it follows, that all men were of this character. And further, as the design of his coming is said to have been the salvation of them, that were lost, it follows, that ruin was the common condition of man: — a moral ruin, exposing him to the loss of the soul. Further, Christ speaks of the world, as hostile to his reli- gion. " The world cannot hate you ; but me it hateth ; be- cause 1 testify of it, that the works thereof are evil." Here are two important assertions ; 1. That the works of man- kind are evil ; 2. That they hated Christ for exhibiting this truthi They, who follow the example of Christ, arc said to be a community acting on moral principles, differing from those which influence the world in general. '• They arc not of the world, even as I am not of the world." In connexion with this, Christ respects an idea, already noticed, namely, that there is hostility between the world and his disciples, " I have given them thy word, and the world hath hated them." The same sentiment is often conveyed in the same words. The least, that can possibly be meant by such language is, that the general current of mmfian feelings is less favorable LECTURE XVI. 189 to christians on nccount of their religion. But so far, as christians obey their religion, they resemble their master, and him, by whom their master .was sent. Considering what was shown under the last- particular, viz. that the gos- pel declares all men to be sinners, even in so high a degree, as to be exposed to perdition, it seems unreasonable to limit the term world in preceding passages, in which Christ speaks of the world's enmity to his religion ; or to suppose* that none are comprehended by it, but certain individuals of uncommon depravity. Again. That infernal being, to whom the scriptures give the name Satan, is called the god of this world. His devotees are therefore, the inhabitants of this world. It would be easy to show that not an evil principle merely, but an intelligent agent is here meant. But let it, if you please, be conceded for a moment, that by the term .Satan is meant a principle of evil : the consequence will be no less formi- dable, namely, that mankind are under the influence of an evil principle ; i. e. are universally involved in moral cor- ruption. The same opinion is very strongly supported by that well known passage in the second chapter of Paul's epistle to the Ephesians. " Among whom we all had our conver- sation in the world, and were by nature children of wrath, even as others." The connexion of the passage is this. In the latter part of the preceding chapter, the writer had men tioned, under the figure of a resurrection or revival, the change which had been produced in the character of the Ephesians ; comparing the power, by which it was affected, to that which the Father exerted in raising Christ from the dead. By the introduction of this comparison, he is, ac- cording to his manner, led off for a moment, from his sub" ject, and resumes it in the beginning of the second chapter, which begins thus, " And you hath he quickened, or brought unto life, who were dead in trespasses and sins : wherein, in time past, yc walked according to the course of 'he world, according to the prince of the j owcr of the air 190 LECTURE XVI. the spirit, that worketh in the children of disobedience." That thus far Gentiles are meant, is conceded without controversy. It immediately follows, " Among whom we all had our conversation in time past, in the lusts of our flesh, fulfilling the desires of the flesh and of the mind : and were by nature children of wrath, even as others." Nothing can be more natural, than to understand the apostle, as speaking in this latter clause, of christians in general, comprehending both Jews and Gentiles. The last proof, to be adduced from scripture, is found in the eighth chapter of the epistle to the Romans. St. Paul there considers the whole family of man, as consisting of those, who are in the flesh, and those who are in the spirit. The character of the former is, that they mind the things ofthejlesh: the character of the latter, that they mind the things of the spirit. It is implied further, that all would be of the former description, i. e. all would make the present world the centre of their desires and efforts, were they nat the subjects of an external influence. " Ye are not in the flesh, but in the spirit, if so be the spirit of God dwejleth in you. As many, as are led by the spirit, they are the sons of God : but if any man have not the spirit of Christ he is none of his." It would be easy to multiply quotations of the same im- port : but these it is believed, render it sufficiently evident, that the necessity of regeneration is universal. This change must be experienced by those, who bend beneath the weight of cares and poverty ; by those, who are encumbered with superfluous wealth. It is necessary to the young, though a thousand allurements cheat them into the disbelief of it, and for the aged, in whom the habits of sin have become inveter- ate. It is necessary to the refined and studious, no less than to the unlettered cultivator of the desert. It is necessary to the bold despiser of religion, and to the more cautious, restrained, and reputable sinner. It is alike necessary t© LECTURE XVI. l9l the abject slave, and to those, by whom nations arc brought to slavery. Without it, " the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond man," will desire to " hide themselves in the dens, and rocks, and mountains; and will say to the mountains and the rocks, fall on us, and cover us from the face of Him, that sitteth on the throne, and from f he wrath ©f the Lamli. LECTURE XVir. — :000: — Regeneration, Two things have been already shown ; 1. That regener- ation is a moral change, and, 2. That the necessity of it is universal. I am now to inquire, whether there be any thing irra- tional in attributing this change to divine agency ; then con- sider what is the testimony of scripture on this subject; and lastly inquire, whether there be not, even now, many incon- testable facts, of which, without the supposition of divine in- fluence no good account can be given. I. Is there any thing irrational in attributing to divine agency, that alteration of moral character, which in scrip- ture language, is termed a new birth? That God should create a world, in the minutest parts of which we distinctly perceive the marks of intelligence and design, and then permit this same world to exist without any further attention from him, implies an absurdity, little, if in any degree, less glaring, than that of atheism. If the world were worth making, it is worth preserving and superintending. If it were created for some purpose, it must, for the same, be continued : and if there be some pur- pose, for the accomplishment of which the world is continu- LECTURE XVH. 192 ed, it is impossible to conceive, that Deity should not exer. cise that inflnence, whatever it be, which is necessary to se- cure this purpose from proving abortive. But the intellectual part of creation is far most important. In examining the history of past ages, we notice, with con- siderable interest, no doubt, an earthquake, the appearance of a comet, the eruption of a volcano, the formation of a new gulf, or a new island : but it is the changes, which are effected among intelligent' beings; — it is national wars and revolutions, which justly engross our highest attention. These have a far more intimate connexion, than the other with human happiness and human virtue. Now, these events are not mechanical ; but all result from human choice. If therefore, God had not, either directly or indirectly, any influence on the tempers and volitions of men, he could not regulate these great events : and the Universe, so far, as its most important interests are involved, would be, in a very slight degree, if at all, under the divine control. How in. consistent such an opinion would be, not only with the most enlightened philosophy, but with the common ideas of man. kind whether christian, Jewish, or pagan, it is unnecessary to show. But most men are convinced, not only that the world in general is under a divine superintendence ; but that this su- perintendence embraces their own circumstances, and, in some instances at least, their characters. If they are in danger, they doubt not, but Deity may by invisible agency, secure their escape. Iftheyarein perplexity, as to the course, which ■will issue most advantageously, they question not the possibility of being divinely directed. Whether habituated themselves to devotion or not, they suspect no impropriety in the prayers of others, who ask of God to il- luminate their understandings, to secure them from error and to advance Avithin them all virtuous dispositions. Fevv persons, I apprehend, ever imagined that the following lineg gf Thompson contained any thins:, inconsistent with the 25 194 LLCrURE XVII. most rational views of the character of God, or the condi- 'ion of man. " Fatlier of light auci life ; thou good tupremc i O teach mc what is good ; teach me thyself; Save me fi-om folly, vanity and vice, From every low pursuit ; and feed my soul With knowledge, conscious peace, and virtue pure ; Sacred, substantial, never fading bliss." Now, the prayer, contained in this charming iangnage, is undeniably formed on the opinion, that human virtue does in some way or other, depend on the agency of God. From quotations, which arc often made on this subject ^rom heathen philosophers, you are probably convinced, that such men, as Cyrus, Socrates, and Plato ; and, among those of a later period, Cicero, Seneca and Simplicius, occa- sionally expressed sentiments, surprisingly coincident with those, generally acknowledged among believers in christian- >(y. They acknowledged that virtue had a celestial origin. J\i'ejno igitur vir masinvs sine aliquo aJJIalu divino unquamfuit. (Sic. de nat. Dcor. 128.) It is well known, that men have a degree of influence on the moral character of each other. A man, fully determined on the commission of a crime, is sometimes diverted by the seasonable remonstance of a friend. In a similar way, have habits of profancness or sensuality, in some few instances? been interrupted, or effectually broken. Now, if one hu- man agent may have some influence on the moral character ■ of another, is it not perfectly reasonable to believe that Ile-> who is the creator of human souls, and who has therefore a perfect knowledge of their powers and their propensities, may have on the moral character of his creatures, a far greater influence? If you can, in any degree, restrain the vices of another, is it incredible, that God, who is the Father of spirits, should eradicate those vices, or implant real virtue? 11. I am now to consider what testimony the scriptures bear, as to the sul>iect before uf. Much is said in the Old Testament, under the form, both of promises and predictions, concerning the prevalence gf LECTURK XVi£. 10.5 relig.on in future ages, especially under the reign of Mes- siah; and the effect is, with great clearness of language at- tributed to a divine influence on the heart. In the one hun~ dred and tenth psalm, there is a pronriise of the Father to Christ, "Thy people shall be willing in the day of thy power." When persons are willing to acknowledge Christ, as their sovereign and to submit to his laws, they are regen- erated. This voluntary subjection is, therefore, here attri- buted to the power of Christ. In the prophecy of Ezekiel, is foretold a time, when the dispersed Jews shall be restored to their country and to the church ofGod: afterwhich they shall cordially adhere to their covenant engagements. This is foretold, not as a matter of cas" ualty, but the effect of divine influence. " Thus saith the Lord, though I have cast them off among the heathen, and though 1 have scattered them among the countries, yet will I be to theni a little sanctuary in the countries, where they shall come. I will even gather you from the people, and assemble you out of the countries where ye have been scattered : and I will give them one heart, and put a new spirit within you : and I will take the stony heart out of their flesh, and will give them a heart of flesh." A great number of similar passages, it is well known, are found in the prophetic writing. It will avail nothing to say, by way of objection, that as these expressions relate to the Jews ; nothing can be argued from them, in regard to man- kind in general : since a Jew has no aversion from piety, which is not commmon to our whole race. It will hardly be said after a little deliberation, that the Jew becomes vir- tuous in one manner, and the Gentile in another; that while the former is dependant on his Maker for an obedient hearl^ the latter produces one merely by his own industry. If, however, any doubts of this nature can be entertained, on reading the Old Testament, they cgjjnot fail to be remov- ed, when we consult the testimony of Christ and his apos- tles. In the third chapter of John, to which we have re-* peatedly had recourse, our Saviour asserts not only the ww- 196 LECTURE XVII. versal necessity of the change, but the universal necessity of divine power in producing it. The same unerring in- structor said to the Jews, " No man can come unto me, ex- cept the Father, who hath sent me, draw him." Suppose, if you please, that our Saviour, in this declaration, meant noth- ing more, than this, that no man will, in fact believe in him, unless drawn by the Father ; it will still prove, incontestably, that in whatever instances regeneration is effected, God, and not man, is to be acknowledged, as the cause. St. James, in the first chapter of his epistle, says, " Of his own will," i. e. of God's own will, " begat he us, with the word of truth." St. Peter adopts similar language, "Blessed be God, even the Father of our Lord Jesus Christ, who accord-^ ing to his abundant mercy hath begotten us again unto a live- ly hope, by the resurrection of Christ from the dead." Paul, in the name of christians, gave thanks to the Father, " who had made them meet to be partakers of the inheritance of the saints in light." Now it has been shown, that none are quali- fied to enjoy this inheritance, but those who have been renew- ed. These words of the apostle do clearly assert, therefore, that renovation is the effect of divine influence. In the same apostle's letter to the Ephesians, we have the follow- ing remarkable passage, " By grace are ye saved through faith, and that not of yourselves ; it is the gift of God : We are his workmanship, created in Christ Jesus to good works." Here the same idea is twice conveyed in different words : 1. That faith is the gift of God; and 2. That believers are a divine workmanship ; the effect of a divine, transforming power. Repentance is an exercise of the renewed heart: this too, the apostle represents, as the effect of divine opera- tion. For, speaking of the opposers of christianily, he says, if God peradventure will give them repentance to the acknowl- edgement of the truth. The moral change produced in the Ephesian converts St. Paul mentions not only as the effect of divine energy, but as an effect of such magnitude, as to resemble the rais, ng of our Lord from the dead. It is cdMe.d the exceeding. 7'Mlnrss of God's pozver. LECTURE XVll. 197 To the same cause, arc we taught to ascribe the perse- verance of saints. They are not less dependent on God than they were before they assumed that character. They are "kept by the power of God through faith to salvation." To avoid the conclusion, so natural!}' resulting from these and similar passages, it has been alledged, that by the Spir- it, is meant nothing more, than the scriptures, which are given by inspiration. Persons are said to be born of the Spirit, we are sometimes told, when the word of God has such influence on them, as to lead them to a life of piety, though no direct agency of the Spirit is employed. It is indeed true, that Paul says to the Corinthians, ^ I have begotten you through the Gospel ;" and the church is said to " be cleansed and sanctified by the word." But nei- ther of these expressions excludes the agency of the Spirit. It is not doubted, that the instructions of Christianity are im- portant instruments of conversion. But we deny them to be more than instruments. They are not to be raised from the rank of instruments to that of agents. The children of God, or, if you please, men of true virtue, are said to be chosen " through sanctificalion of the Spirit, and belief of the truth." In this place, sanctification of the Spirit is mentioned in dis- tinction from the word : and, therefore, cannot be supposed to mean the same thing. If additional proofs were needed to establish the doctrine of a divine influence in the production and maintenance of piety in the human heart, they may be found in the eighth chapter of Paul's epistle to the Romans. To be led by the Spirit, and to have the Spirit dwelling in us, is there declar- ed essential to our religious security. " If any man have not the Spirit of Christ, he is none of his. As many, as are led by the Spirit, they are the sons of God. If the Spirit of of him, that raised up Jesus from the dead, dwell in you ; he, that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit, that dwelleth in you. If ye live after the flesh, ye shall die, but if through the Spirit ye do mortify the deeds of the body, ye shall live." Un- 198 LECTURB XViJ. less the necessity of divine influences be here asserted, these strong declarations can have little or no import. III. I am now to inquire whether there be not some in- contestable facts, of which, without supposing a divine influ- ence, no good account can be given. That this inquiry may come to a fair decision, it will be necessary to consider, with what extreme difficulty men are persuaded to abandon any vice, to which they are addicted. Go to the man, who has been long in the use of impure, or profane language. Ask him, whether he believes in God and the sacred scriptures. On these subjects he disavows all doubt. Ask him, whether it be a matter of indifference with the Almighty, that his name is blasphemed, and his or- acles desecrated. This he will not affirm. Ask him if the pleasures of profaneness be so exquisite, solid, and perma- nent, as to justify that daring hazard, which he incurs, of losing his soul. Probably he is confounded. His counte- nance betrays conviction, as well of folly, as of guilt. But is he reclaimed ? Far from this, he scarcely resolves on amendment. If he does, the resolution will not survive the next interview Avith some thoughtless companion. Go next to the man, accustomed to inebriation. Remind him of the loss of estate and character. Tell him of uni* versal debility, trembling limbs, a body, at once ioflamed and emaciated. Tell him of the mortification of his family, and the pity or scorn of his neighbors. Remind him more- over, that nothing but repentance can prevent the eternal perdition of his soul, it having been divinely declared, that no intemperate person shall inherit the kingdom of God. Probably he will hear all this without any resentment; per- haps with great emotion and a profusion of tears. He re- ally laments the power of appetite, to which he sees him- self gradually becoming a devoted slave. He is neither igno- rant nor wholly unmindful of what the end will be. He has witnessed the interment of others, whose bodies had, by in- temperance been prepared for the grave. Yet, like the fascin- LECTURE XVII. 199 ated bird, he moves, with his eyes open, nigher and nigher to the monster, whose jaws will instantly devour him. In preserving or recovering youth from open crimes, the same difficulty is often experienced. A father perceives in a favorite son a relish for dissipation. This he at first en- deavors to counteract without betraying his fears ; but re- sorts to other means, as the danger becomes more evident. With inexpressible tenderness and anxiety, he cautions, and reasons, and remonstrates. At times he flatters himself, that his efforts are not ineffectual. He perceives in his son, something of regret and relenting. But it is all transient. It is produced in a moment; and in a moment dies. He is alarmed with new evidence of profligate habits. The young votary of pleasure eludes every restraint ; and glo- ries in rendering abortive all the efibrts of parental love. He will be profligate: he must be undone. In all these in- stances, you will observe, nothing but external reformation is the immediate object. Yet this is very seldom effected ; and never without extreme difficulty. How then shall we account for those instances, in which not merely the abau donment of some vices ; but a radical and universal change of character is produced; and this too, when no uncommon means are employed ? Figure to yourselves a person of unquestionable under- standing and sound jugdment, of mature age, and of no un- common liveliness of imagination, surrounded with re- spectable connexions, relishing in a high degree the pursuits and amusements of fashionable life :-suppose him to possess from nature a more than ordinary share of haughtiness; to have received, in youth, little instruction of a religious kind; and to have been highly disgusted with subjects of that nature. — This person, let it be imagined, without any thing to ren- der him dissatisfied with the world, and without any efibrt on the part of others, discovers at once, that all is not right, — flies from one object to another, — but finds, that former pursuits he knows not why, no longer yield their accnstom- 200 ECTURE xvn. ed pleasure. On repairing to the scriptures, he finds his own character portrayed in the following language, " lover of pleasure, more than lover of God : having no hope, and without God in the world." The sacred oracles become more intelligible, for this ob. vious reason, that they are more interesting, and occupy unusual attention. This person, let it be supposed, becomes strongly attached to the bible, — rapidly acquires a knowl- edge of its doctrines, and takes pleasure in those devout ex- ercises, which it enjoins. His supercilious courage is ex- changed for meekness, condecension, and active benevolence. All domestic and social duties are attended to with unusual punctuality. Though far less gaiety than formely, there is more cheerfulness; — a cheerfulness, supported by ground, which can never be shaken ; I mean the perfect character and government of the most High. The instance mentioned is not fiction, but undeniable his- tory: nor is it essentially different from a thousand others. That the change described is great and excellent, — that the person, subsequently to it, makes a far better use than previously, of his intellects ; — that as a rational, immortal being, he acts much more in character, cannot be denied Avithout asserting that vice is better than virtue, selfishness better than benevolence, and the veriest trifles better worth our attention, than immortal life: — it cannot be denied, with- out contradicting the best notions of virtue, prevailing in the world. For, if there be any such thing, as virtue, in what does it consist, if not in reverence and affection towards God. and good will and probity to men, evinced by uniform atten- tion to social duties ? Now, I ask, what has produced this change, so great and undeniably excellent? — a change, not confined to a particu. lar habit, but extending to the whole character? I ask, this question, while it is distinctly in your view, that parents, however judicious or afiectionate, so commonly labor in vain, when they attempt to reclaim a child from articular vices? LECTURE XVll. 301 Persons, who are determined, that no evidence, however glaring, shall produce conviction in favor of the doctrine contemplated, may observe, I. That, in the case described, and in all those, which are similar, no real change of heart is produced. — I ask, if there be any other criterion, by which to judge of a man's heart, but his deportment? If there be not, the assertion now made by way of objection, falls at once. For, that there is a material alteration in behavior, is beyond dispute, II. It may be said, that we should not judge hastily; and that present appearances, however flattering, may soon van- ish. The remark here made is perfectly just. We ought by no means to be highly confident from present appearan- ces. But, though the remark be true, it has no force, as an objection to the doctrine ; because in numberless instances exhibited in every age, this professed conversion has been followed by a life of engaging and uniform virtue. III. It may be said, that many persons, professing to have become regenerate, have afterwards returned to vice with new avidity. — Now if our doctrine were, that all, who pro- fess to be renewed by the Holy Spirit, are in fact renewed, this objection would be unanswerable. But we assert only this, that many persons of sound judgment and good infor- mation, profess to have^ experienced a change of heart, whose subsequent lives well correspond with such a profes- sion, and continue to the end, materially different from what they were previously to the time, at which this alteration is supposed to have been effected. But there are others, you tell me, who after making these high professions, though they may not become openly vicious, render it sufficiently manifest, that they have no more virtue, than their neighbors. This is perfectly true. But do you conclude, that there is no such thing as truth and probity on earth, because some men of suspicious morals pretend to them ? Do you conclude, that there was no sin- cere friend of Jesus Christ among his twelve companions, 2S 202 LECTURE XVi!. because Judas was a traitor? Do you confidently infer, that there was never a piece of standard gold, because there have been many counterfeits ? If not, can we be justified in denying the regeneration of those, (and the number is not small,) whose subsequent lives have done honor to religion and to the human race, because many others, professing to have had the same feelings, have supported a very indiffer- ent character, or relapsed into open vice ? IV. There is another objection, which we must not leave unnoticed. It is this. The alteration contended for, is sometimes accompanied with great agitation of the passions. It is preceded by distressing anxiety, and followed by pro- portionate elevation. This, it may be said, is quite an ir- rational thing, and therefore, must not be attributed to di- vine influence. I answer, 1. That the strong emotions, now mentioned, are by no means, the universal accompaniments of regener- ation. Some, it is believed, are renewed, at so early a pe- riod, that recollection does not extend to it. In most instan- ces, perhaps, the precise period, at which a new disposition, was formed, is not capable of being ascertained. As that high degree of anxiety, specified in the objection, is far from being universal; srf the joy, approaching to transport, is very uncommon. Allowing the objection, therefore, all the force, to which it can possibly pretend, it will prove only against these in- stances : but nothing against the doctrine in general. But 1 will endeavor to show, that even in regard to these instan- ces, the objection proves nothing. Hope and fear are passions, common to our natures. The object of the former is some good, not certainly beyond our reach : the object of the latter, some evil, from which we are not secure. In any given instance, either of these passions will be excited to a degree, corresponding with the greatness of its object, its proximity, and the distinctness, with which it is seen» We do not greatly fear a small evil, nor LECTURE XVII. 203 one at a vast distance, nor one, which is viewed transiently. As these passions are common to our natures, we never think unfavorably of a man, on account of them, so long as they are not indulged to a degree, disproportionate to their objects. A very high degree of fear would not be thought unreasonable in a mother, whose infant was lying near the verge of a crumbling precipice. If some person were at that moment approaching the infant, very high hopes might for the same reason be justified. When this infant was ac- tually snatched from the danger, what admantine philosophy is that, which condemns her unutcrable joy ? Now there are eternal rewards for the righteous, and eter- nal punishments for the wicked. So he hath declared, who will himself judge the world. It will not be asserted, that all are righteous. The contrary is too evident to admit a moment's doubt. Suppose then, that a person, either by the word or Spirit of God, or in any way whatever, is con- vinced, not superficially, but effectually and feelingly con- vinced, that he is himself in the class of the wicked, and ex- posed to eternal destruction ; has this person, or has he not cause to be afraid ? If great fears can, in any case, be jus- tified, on what principle can it be asserted, that in the case supposed, they are unreasonable ? If, after a time, this per- son should be relieved from this anxiety, by perceiving in himself moral qualities, which distinguish the righteous ; i. e. such persons, as will receive eternal life, would his cause of joy be less, than that of a mother, whose infant was snatch- ed from the crumbling precipice ? — What now I demand is left, to justify, or even to render tolerable, that ridicule, with which appearances of this kind arc often treated ? But even if these distressing fears, and transporting joys, which, let it be still remembered, do not universally, nor even commonly attend regeneration ; If, t say, these very strong terrors and joys were unreasonable, God is not an- swerable for them any further, than he is the author of our natures ; conformably to which nature, a sight of danger 204 LECTURE XVll. i-ouses fear ; and a perception of security, or advantage aC- djuired, excites joy t — and as he gives to the wicked man a clear sense of what is indeed his character and his danger : and to the righteous man a perception of this fact, that he has indeed become the servant of righteousness. Though a man, on the recovery of a son from sickness, should ex- hibit a joy, which was unbecoming, it would not be the less certain, that the recovery itself was the result of divine power. LECTURE XVIII. Regeneration, So much having already been said as to the necessity of regeneration, and of divine agency in producing it, we may? with good reason, feel anxious to ascertain the nature of the change, which it implies. That this change relates to the heart, and not to the intellects, was shown in a former lec- ture. It remains, that we briefly inquire, what is the charac- ter of the heart, after this change has been produced. I. Though it is undeniable that virtue or holiness is our highest interest ; and that lasting happiness can be obtained in no way, but that of virtue ; it is not true that virtue con- sists in prosecuting our own interest, as such. If there be in this any appearance of paradox, it will vanish, I think, when we take into view the following consideration ; integ- rity and courtesy of behavior are connected with perma- nent esteem. But let it once be ascertained, that such in- tegrity and courtesy are supported by no better principle than a regard to public esteem, and even that object is not obtained. In like manner, though virtue and holiness is our highest interest,that is not virtue, the highest principle of which is a regard to ourselves. That we are allowed to regard ourselves I do not deny : that self love (which I conceive to 206 LECTURE XVlll. be merely a love of happiness,) is criminal, T do not affirm. On the contrary, I suppose it common to every intelligent and to every sensitive being in the universe. All, which I assert, is, that self love, acting in any way whatever, does not constitute virtue, or that moral state which is consequent to regeneration. That virtue cannot be predicated of him, who acts merely with regard tb his happiness or interest in the present life, will hardly be disputed. But if I am not truly virtuous, merely because I abstain from a course of behavior exter- nally criminal, through fear of punishment tomorrow, next year, or twenty years hence ; can I be virtuous because my anticipation eml)races a larger space of time, and I abstain from such behavior through fear of punishment a hundred years hence, i. e. long after the soul shall be separated from the body ? Norwill the case be materially altered, if, instead of fear of punishment, I am actuated by hope of enjoyment. If a regard to one's own advantage in this life be not sufficient to constitute an action virtuous ; neither would a similar regard to future advantage or happiness be sufficient for this purpose. If you are not ready to accede to this: but arc of opinion, that the pursuit of our own advantage, to be enjoyed after death, is essentially diffisrent from the pur- suit of present advantage, it will be important to consider, in what the difference consists. It must consist either in the greater forethought, implied in one case, than in the other ; or else, in a superiority of taste. As to the first ; the moral quality of an action depends on the motive : but does not depend on the time, at which, that object, which constitutes the motive, is to be obtained* A man, let it be supposed, has two designs in his view- the success of one ensures advantage to himself at the close of one year : the success of the other ensures greater ad- vantage at the close of ten years. To concert and prose- UECTURB xvin. 207 cute the latter design may evince a different quality of in- tellect, from what is shown by concerting and prosecuting the former. It may discover more penetration and fore- thought. But as indications of moral qualities, they are precisely on a level. Though both are consistent with virtue, neither implies it. That forethought does not con- stitute an action virtuous, will be further evident from this consideration, that much of it is sometimes employed by the worst men in forming their worst designs. The purpo- ses of ambitious men are never confined to the present year, they relate to the whole space of mortal life ; and even to events beyond it. When Caesar died, he had formed de- signs, which could scarcely be executed in the ordinary age of man. So had Charles XII. of Sweden. (Big. 3, v. 437.) The present emperor of France has been solicitous not for his own security and aggrandizement only, but for the splendor of his family after his decease. But secondly, though it should be allowed, that the char- acter of an action, the principal motive to which is one's own advantage, is not materially changed by the proximity or distance of that contemplated advantage, there may be supposed to exist an important difference between an action, to which we are influenced by the hope of temporal enjoy- ments, and by the hope of enjoyments beyond the grave, because these last are of a highly superior nature. I acknowledge at once, that any person susceptible of happiness from those objects, which yield the bliss of heav- en, possesses real virtue. That taste, which is implied in such susceptibility, is peculiar to the virtuous, or the renew- ed. But wherever that taste exists, there is a love to vir- tue as such, and independently of its rewards. The strong- est incentive to upright actions, in the case supposed, is not personal advantage, but inherent affection to moral recti- tude. It does, by no means, follow however, that all per- sons, who are influenced by the hope=: of future enjoyment, 208 LECTlJRE XVIII. possess that moralrelisb, which has now been mentioned. The pharisee, noticed in our Saviour's parable, who fasted twice a week, gave tithes of all he possessed, and thanked God, that he was not as other men, appears not to have been actuated exclusively by a regard to human applause; but partly by the hope of remuneration after death. Yet it would be preposterous to believe him to have been suscepti- ble of happiness from the objects and exercises of the christian paradise. To act from a general expectation of advantage or reward to be obtained hereafter, without considering in what that advantage or reward is to consist, implies no mor- al taste, superior to theirs, whose object is present wealth, rejiutation, or influence. II. It is the moral character of the heart renewed, to love virtue or holiness for its own sake. This implies supreme afi'ection for the Deity, as that being, in whom there is per- fect moral rectitude. It implies obedience to the commands, and submission to the dispensations of God, as these are the result of such rectitude. For the same reason, it implies complacency in the virtuous, and benevolence to all sentient beings. This stale of the heart is occasionally expressed in the Scriptures, by each of the following terms, love to God. love la men, and love to both. Righteous persons are described as those who love God, *' All things shall v/ork together for good to them who love God." Again, " Eye hath not seen nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. Every one, that loveth, is born of God and knoweth God: and he,thatloveth God, loveth his brother also. Love is the fulfilling of the law." When one of the Jewish doctors inquired of Christ, which was the greatest commandment in the law; he re- ceived in reply, " Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind. This :■? the first and sjreat command. And the second is like unto LECTURE XVIII. 209 it. Thou shalt love thy neighbor as thyself. On these two commands hang all the law and the prophets." The complacency, which the regenerate feel in contem- plating the moral perfections of God, is felt in a proportion- able degree, when qualities of a similar kind are witnessed in his creatures. Nor is their benevolence confined to the one in exclusion of the other. Virtuous or renewed men feel benevolence toward the Deity, as well as complacen- cy and admiration. A being does not cease to be an object of good will, because his happiness is secure, and indepen- dent of our efforts and choice. A pious friend, whom death has translated to the eternal kingdom of God, does not cease to inherit our affection. The same good will, which during the state of his probation, while his happiness might in some degree, depend on our exertions, prompted us to make such exertions, will now be evinced by the pleasure, which we feel, at contemplating the honor and felicity, to which he is raised : and which are henceforward as independent of us, as are the honor and felicity of God himself. We are next to inquire, whether this love of virtue for its own sake, which implies complacency in the virtuous, and benevolence to all sentient beings, originates when the heart is renewed, or whether at that time, it only acquires a pre- ponderating power : in other words, whether regenerated persons are distinguished from others by a new quality of the heart, or only by a greater degree of the same quality. On this question, the christian church has been long di- vided. The opinion, that regenerated persons are distinguished from others by a new moral quality, is supported by the following arguments. I. The language of scripture, in which, this change is de. scribed, corresponds much better with this supposition, than with the other. If nothing but the increase of a good disposition previous- ly existing, is meant by the term regeneration, it is evident^ 27 210 LECTURE 3CVIII. that the difference between a renewed, and an unrenewed person, will generally, if not universally, be exceedingly smill. There must be some where a dividing line. Ac- cording to the supposition, we are investigating, there must be a certain number of degrees of good disposition, which the unrenewed person may possess, more than which he cannot possess, and yet retain his unrenewed character. The smallest increase of this number must change his standing, and place him^among the regenerate. Designate if you please, the greatest quantum of good disposition, possible to a man remaining unregenerate, by the number of five hun- dred. The moment, at which he comes into possession ot one additional degree, he becomes of course a renewed man, entitled to all the privileges of such a character. Yet the change produced is extremely small. But the language, ap- plied to regeneration by the sacred writers, is not suited to express a change, so, inconsiderable. Were no greater al- teration than this designed, would men be said to be born anew, — to be born from above, — to pass from death unto life, — to have old things done away, and all things become new, — to be raised from the dead, — from being the enemies of God, would they be said to become his friends ; and would the power, by which such a change is effected, be compared to that which was wrought in Christ, when he was raised from the dead ? II. The scriptures seem J very clearly to represent the difference between the saint and the sinner, as consisting in a new disposition, and not in higher degrees of disposition, previously existing. " Every one, that loveth is born of God." St. John does not say, that he, who loveth to such a degree, is born of God: nor is it easy to perceive the truth, of his declaration, if many, who arc not born of God, pos- sess the quality here mentioned. Our Lord said .concerning the Jews, " I know you, that ye have not the love of God in you." It was the quality itself, you perceive, and not merely a high degree of it, of L£OTUKB XVHJ. 211 ■which they were destitute. Had they possessed this love, however deficient in degree, I see not how the declaration could be defended. At least, it will be allowed, that the language is precisely what it would be, were our doctrine true : and such as it probably would not be, were the doc- trine false. The same infallible teacher, on another occa- sion, used an expression, still more forcible ; " Ye have seen, and hated both me and my father." If Christ did not by these words deny, that those to whom they were spoken, possessed any degree of love for ther Creator and their Saviour, it is difficult to perceive how such a denial could be expressed. But how, you may ask, can we argue from the character of the Jews to that of all unrenewed men ? An assertion might be true in regard to the former ; and yet not univer- sally true, as it respects the latter. I answer, that there is no reason for supposing Jewish sinners to have been essen- tially different from others. But the matter appears to be placed above all doubt by other expressions of a more gen- eral import; and that which is here said of the Jews, is said to be common to mankind, " If the world hate you, ye know, that it hated me, before it hated you : — the world hath hated them because they are not of the world." It is not necessary to our present purpose, to understand by the term hatred, any thing more, than destitution of love ; as our object is to prove merely, that unrenewed men are thus destitute. III. If the difference between the righteous and the wick- ed consists only in the degrees of a quality, common to both, this difference is much less, than that which exists, be- tween many, of the latter description. In their characters there is great variety. Some will be beaten with many gtripes,our Lord has informed us, and some,with comparative- ly few. But their punishment will be exactly proportionate to their demerit. It must be true, therefore, that their char acters, or their demerits are various. This is undeniablt 212 LECTURE XVIil. implied in the opinion, against which we contend. For if men, while unrenewed, have, strictly speaking, a holy or virtuous principle, which, if sufficiently increased, will con- stitute them holy or virtuous, their characters vary, as this principle recedes, or advances. At one time, a sinner may have one degree of virtue ; at another, five hundred : and different sinners may at the same time be thus different. But between the sinner and the saint, i. e. between the re- newed and the unrenewed person, there may be according to this opinion, but the difference of a single degree. Now, the scriptures speak of a broad Hne of distinction between the righteous and the wicked ; between those, who serve God, and those who serve him not. Happiness without end is prepared for the one ; and punishment, equally dura-- ble is reserved for the other. Can it rationally be supposed, that of those, who are obnoxious to this punishment, certain individuals are five hundred degrees better than others, and but one degree worse, than some, who shall inherit eternal rewards ? Besides, if such price of language; — such bold figures have been employed to describe a change, so inconsiderable as regeneration must be according to this supposition, how has it happened, that so very little is said, and that, in a very depressed style, concerning the far greater change, produced in the sinners character previously to regenera- tion? IV. Whether it be common, or not, for believers to have assurance of their safety ,such assurance is mentioned in scrip- ture, as being attainable, and the want of it, as being a fault. " Give all diligence to the full assurance of hope to the end. Give all dilligence to make your calling and election sure. Know ye not your own selves ? We know, that we have passed from death unto life, because we love the brethren." St. John often speaks of knowing ourselves to be in Christ. Now, such knowledge is perfectly unattainable unless there be some standard, by which our characters may be tried LECTURE XVIII. 213 If the righteous differ from the wicked only in their degrees of goodness, it is impossible for any person to ascertain, whether he belongs to one class or the other, unless that degree should be distinctly marked, which is on the divid- ing line. No such degree is marked ; and therefore no per- son can, if this doctrine be true, have assurance of salvation. It would follow then, that the scriptures require christians to perform impossibilities ; i. e. to know themselves, — to make their calling and election sure, without giving them a standard, by which to determine. V. I see not why, in determining this question, the testi- mony of persons of integrity and good understanding should not be considered, as of some weight. There are many persons, whose judgment would on common subjects be highly valued, who are confidently and permanently pur- suaded, that previously to regeneration, they were wholly destitute of that principle, by which they have since been actuated. There have been in various christian countries, and in different ages, persons of acknowledged integrity and good discernment, thus fully persuaded concerning them- selves. It is an opinion, in which they have continued with great firmness during the remainder of life. Nor has this persuasion been confined to those, the former part of whose lives was obviously immoral : but has been entertained by many, in whose visible deportment, there was little to rep- rehend. Now, that self deception is not only possible, but easy, I readily grant. But it must be allowed, that no person has so good an opportunity of knowing what passes in the mind of a man, as he has himself. He can ascertain more accu- rately, than any other, what are his own intentions and mo- tives. Let us view this matter a little more distinctly. Some of the persons, of whom I am now speaking, are ac- knowledged to possess great integrity ; and to give as much evidence of piety, as any on earth. But it is not their opin- ion of ihtir present piety^ but of their former roant of it, in 214 LECTURE XVllI. which we are now concerned. Grant, if you please, that self love may lead them to think too favorably of their pres- ent character ; what imaginable reason can be assigned^ why they should think too unfavorably of what they once were? I do not mention this argument, as alone conclusive j but that it has much weight, I think, can hardly be denied. The way is now prepared for considering the question whether regeneration is instantaneous. Though the arguments, which have been used, are, it is believed, fully sufficient to show, that the difference between the renewed and others, does not consist in degrees of that which is common to both, I would ask, whether even on that supposition, there would not be some instant, at which the necessary degree is acquired? Even if regeneration were as gradual, as the apparent course of a star from east to west, the question must receive an affirmative answer; for, however long the star may be in gaining the meridian^ its transition is instantaneous : there is no conceivable dura- tion, in which it is not cither in one hemisphere or the other. Neither is there any duration in a man's life, in which he has not, cither complied, or not complied with the terms of the christian covenant. But if, as we have endeavored to prove, there is a radi- cal, an essential difference between the saint and sinner, the matter will appear stiU more obvious. If the good man has a moral quality, which he once had not, there must be some moment, when he began to possess it. It is believed by many divines of much repectability, that the wickedness of the human heart is invariably progressive, till a change is produced. That it never is so, I will not assert : but that such is uni- versally the fact, cannot, I apprehend, be easily proved. The argument relied on is this. Impenitence is criminal in proportion to light, enjoyed by the impenitent person. It is an unusual portion of this, which produces in the sinner ronvicfion and anxietv. Tlicrefore, while persons do nok LECTUBE XVlll. 'i2l6 submit to the terms prescribed in the christian religion, they are, in a higher degree, than formerly, criminal in ihc sight of God. It is not to be denied, that wicked men, other things being equal are criminal in proportion to the clearness, with which duty is made known. But, 1. It is not certain, that all per- sons, immediately before their moral change, have greater degrees of light, than at any former period : nor, 2. Is it certain, that other things are equal. That all the individuals of a nation, supposed to enjoy an equal degree of religious knowledge, are precisely equal in moral character, is high- ly improbable ; and is therefore by no means to be assumed as true. Besides, if a sinner has increased in moral demer- it from ten to fifteen degrees, can it possibly be doubted, that Deity has the power of reducing him to his former state ? Now if it be undeniably possible for Deity to reduce, in some degree, the sinners obduracy, before a new principle is imparted, or a radical change produced, who can be confi- dent, that he never in this way exerts his power ? It is a fact admitting no question, that some are renewed at a time, not distinctly known to thems»ilves. But if the opposition of the human heart to Christ and his gospel in- variably increases until the moment, when supreme aflection for these objects, and a consequent hatred of sin, commen- ces, it is extremely difficult, to say the least, to account for the fact, just mentioned. Whereas, if God occasionally or frequently sees fit to reduce or diminish the rebellion of the heart, previously to that evangelical submission, which is the effect of renewing grace, the difficulty will be, in no small measure, diminished: — an opinion, which you will observe, has no essential resemblance to that, against which we have contended, namely, that any thing of real holmess preccei^s regcFieration. LECTURE XIX. Regeneration, In the present lecture, an answer will be attempted to the following inquires. I. Whether any thing more, than increased light is neces- sary to the production of a moral change in the human heart. II. Whether that divine influence necessary to produce this change, is always bestowed according to previous character. III. Whether any means or efforts used by the impeni- tent, render their conversion more probable. IV. Whether it be right to direct persons of this descrip- tion to the use of means with a view to regeneration. That copious answers should be given to these inquires in the compass of a short discourse, will not be expected. I. Is any thing more, than increased light necessary to the production of a moral change in the human heart ? To defend the negative of this question, has been under- taken, by individuals justly esteemed for talents, close in- vestigation, and exemplary life. To support their belief the following arguments are used; 1. Men will pursue what appears to be conducive to their happiness ; if there- LECTURE XIX. 217 fore they neglect that, which is really so, it is because they need to be shown, in what their greatest happiness, or their highest interest consists. Whenever this is shewn, they will pursue it. 2. If men do not love Deity, whose charac- ter is perfectly amiable, it must be, that they do not know it to be such. When this ignorance is removed, God will become an object of their love. That these arguments are inadequate to the purpose, for which they are adduced, even on supposition, that virtue or piety implies nothing but external obedience, it will not be difficult to show. Does the intemperate man correct his habits, as soon as he is convinced, that his own interest re- quires such correction ? So far from this, there is an avow- ed conflict between his inclination and appetite. He knows what his health, and interest, and happiness require- Can it be believed, for a moment, that all profligate men consid- er vice, as conducive to permanent good, and virtue condu- cive to evil ? Nothing is more common, than to hear them confess the contrary. But you inquire. Do not men choose the greatest appar- ent good ? 1 answer, that men do not always choose what in their settled judgment, is the greatest good. But if the question be, whether the good, expected from a sinful action, does not, at the moment, when the will consents, appear greater, than the good, arising from abstinence, it is a ques- tion of so much difficulty, that I would not, with confidence, make a decision. In any event, the determination of an in- quiry, so very abstruse and metaphysical, can have little weight in opposition to numerous and obvious facts. But let it be conceded, if you please, that the affirmative is true, namely, that at the moment, when the will consents to a sinful action, the good, thence resulting, appears greater than the good, accruing from abstinence ; still the action is against light, — it is against the settled judgment : The rea- son, why the advantage of sinning appears greater, than the advantage of abstinence, is, that the offender perversely 28 218 LECTURB XIX. chooses at that moment to look exclusively on the argu- ments for one side : he keeps his mind steadily fixed on the pleasure or advantage of the crime, but will not consid- er the advantages or pleasures of a quiet conscience. It appears then, that a knowledge of our duty does not infallibly engage us to perform it, even so far as external actions are concerned: by consequence, increasing light will not certainly produce even outward reformation : much less will it produce that inward affection for moral rectitude and the divine character, which is implied in true virtue. Indeed, whoever speaks of loving virtue, or the Deity, because the possession of such affections would be for our personal advantage, will find difficulty, either in explairing his language, or in defending his opinions. What kind of love for the Deity is that which proceeds from love to personal interest? Or how does it differ from that love, which an ambitious man has for those, who are the instruments of his elevation ; — a love, which is commen- surate only with their subserviency to that end. Further, the opinion, that nothing but more light or in- struction is necessary to render wicked men pleased with the divine character, implies that they are not wicked. It implies, that they are now pleased with what the char- acter of God really is; and are disgusted only with some false ideas, which they have, by some misfortune, imbibed concerning him. Were you in company with the best man on earth, supposing him to be the worst, your aversion from him, considered in the latter character, would prove in you no want of uprightness, — no indisposition to virtue ; it would even afford a presumption of your own correct moral feelings. Neither would he, after knowing your mistake, feel the least resentment ; but acknowledge, that, under ex- isting circumstances, your feelings^ and your treatment of him were precisely what they should have been. If any further arguments were necessary, I would resort ^o the following fact, namely, that nations have been attach- LECTURE XIX. 219 ed to the service of their deities, not according as the char- acter of the latter has been pure, but the reverse. The Jews, no doubt had more just views of God, than any con temporary nation. Yet was there no prevaiHng inclination among their neighbors to embrace the Jewish religion ; but a strong propensity in the Jews to embrace theirs. The Moabites and Zidonians had no fondness for the worship of Jehovah ; but Israel was perpetually enamoured with Che- mosh, Astaroth, and Baal-peor. It is now, we believe, sufficiently evident, that the cause, why men do not love the true God and obey his law, is not the want of light, but of relish for that which is morally good. If so, something more than increased light is wanting to produce a radical change of character. II. Our next inquiry is, whether that divine influence, ne- cessary to produce this change, is always bestowed accord- ing to previous character. Sin, or moral evil is that alone, which removes men to a distance from their Maker. Besides this, there is nothing in man, which excites the divine displeasure. Of course, if there be, as we have endeavored to show, any difference in the real demerit of unrenewed men, some are less offensive to him, than others. Now, when all other things are equal, it cannot, I think, be doubted, that those, who are less, will receive the grace of conversion in preference to those, who are more offensive. But though I humbly conceive this to be the way of God's proceeding, when other things are equal ; there may be ten thousand circumstances, un- known to us, rendering it highly suitable for Deity to de- part from it. And there are many facts, by which such a departure is proved. When it is said, that God distributes his favor, as a sove- reign, it is not meant, at least it ought not to be meant, that he acts either from caprice, or without reason. He never has done, and he never will do an unreasonable action ; though many of the circumstances, which render particular 220 LECTDRE XIX. dispensations necessary, may far exceed human compre- hension. Paul, before his conversion, breathed out threatnings and slaughter against the disciples of the Lord : being exceed- ingly mad against them, he persecuted them oft unto strange cities, and compelled them to blaspheme Christ. Now though, in all this he was less guilty, than if he had not done it, as he did, ignorantly in unbelief, he speaks in the strong- est terms of his demerit, and declares this as one of the causes, why he obtained mercy, that " Jesus Christ might in him, show forth all long suffering, as a pattern to those, who should afterwards believe on his name to eternal life." Some of the Corinthian disciples, he informs us, " who were washed, justified, and sanctified in the name of the Lord Jesus, and by the spirit of God," had been " thieves, revilers, and extortioners." With regard to such persons, we cannot easily imagine, that they received mercy because of their comparative in- nocence, i. e. the smallness of their crimes. We have had personal knowledge of individuals, who were to all appearance unusually far from the kingdom of God, afterwards reduced to a willing subjection. We should not be justified, therefore in asserting, that divine influence is always proportionate to previous character. Should this in the view of any appear unjust, a few mo- ments' consideration will correct the error. No injustice is done to him, whose rights are not violated. But that no person, who has violated a just law, has a right to exemption from its penalty, is a proposition, than which none can be more evident, either in government, or morals. Nor can such right be created by the bestowment of par- don on another, whose demerits are equal, or even greater. If punishment would have been just before, it is just at pres- ent. Whatever favor is bestowed on one, the punishment of another is not rendered greater, nor his crimes less. The relation between his crime and punishment remains the same. LECTURE XIX. 221 As God is under no obligation to grant pardon to any, so neither is he bound to communicate that celestial influence, which qualifies men to receive pardon. He does indeed bestow both ; and exercises his mercy agreeably to his wis- dom, i. e. in such manner, as is most conducive to the order and happiness of the intelligent universe. But because some distinguished offenders have obtained mercy, while some others, apparently less criminal, have passed through life without piety, we can by no means con- clude, that such is the usual course of divine proceeding. That it is perfectly immaterial, whether unrenewed men re- strain their appetites, or give them full liberty ; that the most impious unblushing profligates are no more unlikely, in general, to receive that grace, which shall fit them for eternal life, than those, who, under the influence of cop- science maintain a decent sobriety, is a doctrine, which surely looks with very ill aspect on morality, and derives no support from the oracles of God. III. We are next to inquire, whether any means or efforts, used by the impenitent, render their conversion more prob- able. That certain religious means have been divinely or- dained, for the instruction and conversion of the wicked, ad- mits no doubt. Christ delivered his message, " that men might believe, and that believing, they might have life through his name;" and Paul was sent to the Gentiles " to turn them from darkness to light, and from the power of Sa- tan to God." It never has been, and I suppose never can be doubt- ed, that the great design of God in communicating the gos- pel to the world, and in the directions, which he gave, that this gospel should be preached to every creature, was the conversion and future salvation of sinners. Now, if means are ordained with reference to a particular end, that end is more likely to be accomplished, when means are used, than when tkey are not. If God has been pleased to ap- point, that the Gospel should be preached for the instruction 222 LECTURE XIX. and renovation of men ; if faith comes by hearing, it is al> surd to deny, that the general probability of conversion is greater to those, who attend religious services, than to those, who neglect them. Further, the probability of obtainining converting grace is in some degree, affected by self examination. This is so generally believed, that I apprehend, there is scarcely a pious man on earth, who would not rejoice at observing an irreligious child or neighbor, comparing his own character, with the christian standard. That the performance or neglect of this exercise is not immaterial, even while men are unregenerate, will appear by the following command of St. Paul, " Examine your- selves, whether yc be in faith." From the very nature of this exhortation it could not have been given on supposition of the piety of those to whom it was directed. Uncertainty on this point, rendered investigation necessary. Whatever were the result of this inquiry, i. e. whether it led those, who made it, to perceive that they were, or that they were not in the faith, its immediate object was answered. The dis- covery, however unwelcome to those, who were unbeliev- ers, rendered this state, at least, in some degree more hope- ful, than it was previously. Again, it is not a matter wholly indifferent, whether men live in the maintenance or neglect of prayer. The Lord said by Ezckiel, " For this will I be inquired of by the house of Israel to do it for them." The blessing to be con- ferred, was "a new heart and a new spirit." The bestowment of this, the prophet attributes to divine mercy, and declares it to be a thing, which God should do for them. Yet he would be previously sought to. They were required to ask of God, that he would " take from them the heart of stone, and give them a heart of flesh." But even if the requirement had not been made in so many words, would not, even in that case, the propriety and 'expedience of the thing have been obvious ? Granting LECTURE XIX. 223 these two propositions, 1st, that sinners need a new heart; and, 2d, that the bestowment of this is the peroga- tive of God ; will it be denied, that such bestowment should be sought in prayer? If I am in the greatest possible need of a favor, which it is in the power of but one being in the universe to grant ; would it not, beyond all question, be a point of prudence to make application to him ? That prayer is to be resorted to by all men, even by the unregenerate, receives countenance, to say the least, from that well known passage in our Saviour's sermon on the mount, "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened." In the meaning of these words, we believe, is comprehended, that a sedulous use of the means, and a dilligent inquiry about salvation, are the way, in which God and eternal life are usually found. The truth of this is generally allowed, even by those who do not believe that the words, which we have cited, prove it. President Edwards, whom no persons suspects of hav- ing entertained lax notions of human depravity, uses the following language : " Though God has not bound himself to any thing, which a person does, while destitute of saving faith, and out of Christ, there is yet great probability, that in hearkening to this counsel you will live." You will object perhaps, that the words of Christ," ask and ye shall receive," &c, if applied to the unregenerate, are not true. I answer, that in the most rigid sense, they are not true, even in application to the renewed : but in a general sense they are true in application to all. If you say that the faithfulness of God requires him to fullil all his promises, as soon as the conditions of them are complied v/ith ; and therefore, as many unrenewed sinners do not find, it is cer- tain that they do not seek ; I answer, that pious believers frequently do not receive the things for which they pray ; and yet they do not think that the fidelity of God is to bo impeached. Because one sinner, or ten, or a hundreds have been lost, after paying, for a while, some ^earnesf- at- 334 LECTURE XIX. tention to their spiritual concerns, will by no means fol- low, that earnest and persevering endeavours do not usually issue in the attainment of that grace, which is eflfectual. There are various passages of scripture, both promises and declarations of a general, indefinite nature ; and it may be very difficult to ascertain, when those, who claim an in- terest in them, are entitled to it. Still those passages may be, in a general view, both intelligible and weighty. I will name some of them. A " diligent hand maketh rich." We know that some, who are diligent in business, do not become rich. Yet, generally speaking, diligence procures wealth. " If ye be willing and obedient," said God to Israel, " ye shall eat the good of the land : but if ye rebel, ye shall be de- voured by the sword." It would assuredly be difficult to fix on the precise degree of disobedience, which should bring destruction o« the Jews, or to define that degree of obedience, which would keep it off": but the meaning in general is extremely plain. To mention but one example more : " He that walketh with wise men, shall be wise ; but a companion of fools shall be destroyed." Should these words be taken without any limitation, they would prove what is contrar)( to fact, that no person, not pious himself, has associated with those, who are: and that no person, who is not destroyed, has associ- ated with the profligate. They would prove, that when any person becomes the companion of fools, he will perish : whereas some, who have been many years thus connected, have afterwards been renewed and saved. In like manner, the general object of our Saviour's words •' Ask, and it shall be given you ; seek and ye shall find," is to encourage men to seek God for the bestowraent of ne- cessary blessings, whether pertaining to this life, to the re- newing of the heart, or to progressive sanctification. The time will not permit me to notice several other argu- ments of no inconsiderable weight. Against the sentiments now defended, the following objection is made : 'r>"< LECTURE XIX. 225 It has not only been conceded, but proved, that un- renewed men are destitute of holiness, or real virtue ; how then, it may be asked, can any of their actions contribute to their advantage? In answer, I allow that none of those actions merit the least favor; nay, that there is a criminal, and therefore punishable defect in the disposition, with which any of them is performed. But God bestows his grace on what terms he pleases, always, however, agreeably, to wisdom. When we are inquiring into the manner in which these are bestowed, facts are of more importance than a thousand objections. Now, it is fact, that because Ahab, an unrenewed sinner, humbled himself, atid walked softly, the evil threatened, was not sent in his day. (1. Kings, xxi. 29.) " Seest thou, said God to Elijah, " How Ahab hum- bleth himself? Because he hurableth himself before me, I will not bring the evil in his days ; but in his son's days will I bring the evil upon his house." In the book of Proverbs, we find two remarkable expres- sions. One is, " The sacrifice of the wicked is abomination to the Lord. (xv. 8.) The other is this, " The plowing of the wicked is sin." (xxi. 4.) Now, in whatever manner these passages are understood, it will not be doubted, that the common labours of a wicked man have the same moral complexion, as his prayers. If therefore, unrenewed men do receive advantage from their industry, they may from their prayers. God may bestow favors in consequence of the one, as well as of the other. IV. Our next inquiry is, whether it be right to direct tmrenewed persons to the use of means with a view to re- generation. The question is not, you will observe, whether any atten- (ion to external duties can be a substitute for regeneration ; nor whether there be in scripture an}' promise of renewing grace, which the unregenerate can claim: but merely whether it be right to direct per'-^on-; of this description to <39 256^ LECTURE XIX. consult the sacred writings, to hear them explained, and t© offer prayer, that the heart may be transformed. To establish the negative, has been attempted with less success, than ingenuity. The argument on the affirmative side is extremely plain, and, so far as I can perceive, per- fectly conclusive. St. Paul asserts, that "faith comes by hearing." If so, those who hear, are more likely to obtain faith, than those who do not. This we have endeavoured to prove : and it is in fact almost universally conceded. Yes ; but a thing may be true, you will say, and yet the declaration of it may be inexpedient. Then the only ques- tion is, whether it be a truth to be concealed or divulged. I really know not how it can be concealed, since the apostle has made it so public. But surely his authority is as good to prove the expedience of making it knowti, as to prove the truth of the doctrine. And it is perfectly immaterial, whether I advise a person to a particular measure, or only propose to him the strongest arguments in favour of it. It may be objected, I. To prescribe the use of means for the obtainment of conversion, seems to imply that impenitence proceeds rather from the want of power, than the want of will: else, why are they not required to exercise immediate repentance ? I reply, that the objection lies with equal force against the christian's using means to promote personal sanctifica- tion. For the will is as much, and natural power as little concerned in the sinful actions of a believer, as in those of an unbeliever. You may as well, therefore, ask the chris- tian why he is not perfectly holy, and at this very instant, without the use of means and ordinances ! II. It maj; be further objected, that if you advise persons to any actions, that they may become renewed, you advise them to remain unrenewed at least during the continuance of that action. I answer, that this objection, however specious, cannot be much valued even by those by whom it is brought, becauj^e. LBCTDRE XIX. 237 ihcy, no less than others, prescribe to believers the use of ordinances as means of religious advancement, i. e. of sub- duing those corruptions of heart, yet remaining. But this as much implies advice, that these corruptions of heart should be indulged, till resort is had to ordinances, as the ad- vice to sinners, just mentioned, implies encouragement for their continuance in sin. There is not a particle of differ- ence in the two cases. III. I shall notice but one more objection. It is this : If persons in religious anxiety are directed to particular acts or performances, as what may probably issue in their con- version, there is danger, that resting satisfied with these, they will perish without the obtainment of that, which they profess to desire. I answer, that any truth, however clear, and any ex- hortation, however pertinent, may be abused. If no truth may be declared, until it is certain that a good use will be made of it, all truth must be suppressed. I acknowledge however, that great caution is to be used in giving the advice, which has been mentioned. The sin- ner is to be shown, that nothing, short of actual repen- tance can save him ; that he is under present obligations to repent; and that no one can be answerable for the contin- uance of his life. Acceding to all this, he may still desire to know, whether the obtainment of a penitent disposition is more probable in one course of proceeding than in anoth- er : whether any thing, which he can do ; any means, which he can use, will make any difference, as to the prospect o: his being renewed. If, on being told, that the probability is somewhat greater to those, who use the means of grace, than to those, who neglect them, he becomes well satisfied, resting in the means, while the end is not obtained, his blood will most obviously be upon his own head ; and can by no means be required at the hands of those, whom he consulted. But, on the otner hand, it ought well to be considered It 228 LECTURE XIX. whether there be no danger in withholding this advice. For, if inquisitive, anxious persons receive no answer la the inquiry, just mentioned, it is fairly inferred, that the re- ligious instructor, to whom it is proposed, does not believe that the attainment of renewing grace by those, who use means, is more probable than by those, who neglect them ; nor that criminality is less in one case, than in the other. And, if a sinner can, himself, be of the same opinion, there is no imaginable reason, why, he should not pursue that course, which is most pleasant to him ; — why he should not walk " in the way of his heart, and in the sight of his eyes," forgetting, as far as possible, "that for all these things, God will bring him into judgment." I have now, my young friends, said all, which I design- ed, by w-ay of stating, and proving the doctrine of regenera- tion. In these lectures, I have either been very laborious- ly proving nothing; or else have made evident the truth of a doctrine, which will, both to myself and you, be of the highest concernment through eternal ages. No person, you will readily grant, ought to entertain an opinion, which he is afraid to examine, nor ought he to shrink from those ar- guments, which are brought against him. If, therefore, you do not believe, that a moral change is necessary to salvation, go directly to the scriptures, and prove, either that they are false, or else, that they inculcate no such doc- trine. Be sure, to establish your disbelief so firmly, that it can not be shaken by days of sickness, or the approach of death. — But if you have no disposition to make this dar- ing experiment, Thus saith the wisdom of God ; " Turn ye at my reproof: behold T will pour out my spirit unto you and make known my words unto you : for whoso hearken- eth unto me shall dwell safely, and shall be quiet from the foar of evil." LECTURE XX. Supplement to Lectures on Regenerdtioyt, In the nature and tendency of your studies, there is con- siderable variety. In all of them the exercise of intellec- tual powers is required. But the study of morality and reli- gion is designed, through the medium of the intellects, to affect the character and the heart. To acquire correct sen- timents on these subjects becomes, therefore, a matter of high importance. But it is, in no small degree, dangerous, to study ethics or religion, merely as a science, and regard- less of any practical result. If religion is true, it relates to the obligations, and to the eternal condition of human be- ings. In the theological lectures, which have been deliv- ered this term, it has been my object clearly to exhibit a doctrine, which was taught by Him, whom the Father com- missioned to bear witness to the truth. I now ask your at- tention, while a brief recapitulation is made of the proposi- tions, contained in those lectures, and while an attempt is made to improve them for practical purposes. 230 LECTURE XX. It was shown in the first place, that the change implied iu regeneration, is of a moral nature. In the second place, it was inquired, for whom this change was necessary. It was shown to be necessary for the heathen, and for all those in christian countries, whose moral state is no better than theirs. It was shewn to be necessary for all, who live in the habitual violation of christian precepts, such as thieves, dishonest, lacivious, and covetous persons ; — for drunkards, revilers, and extortioners ; — for liars, and for such as are ac- customed to profane language. For those, moreover, it was proved necessary, on whose minds religious considera- tions make no deep nor habitual impression ; — for such as are incapable of enjoying the kingdom of God ; — and, lastly, for all the intelligent offspring of Adam. Under the third general head, probable evidence was ex- hibited from facts and direct evidence from scripture, that this moral change is the result of divine operation, and is n6ver produced merely by the increase of religious infor- mation. An inquiry was then instituted, as to the character of the heart subsequently to regeneration, and whether this change consists in the reception of a new moral quality, or only in the augmentation of goodness already existing. The latter we endeavored to disprove, and to establish the former. It was shewn to be the characteristic of a renewed heart to love virtue, or holiness, for its own sake. This implies supreme affection for the Deity, as that Being, in whom there is perfection of moral rectitude. It implies obedience to the commands, and submission to the dispensations of God, as these are the result of such rectitude. For the same reason, it implies complacency in the vir- tuous, and benevolence to all sentient beings. The christian temper, like every other object, must have a beginning. There must be, in regard to every renewed person, a time, before which it did not, and after which it did exist. LECTURE XX. 231 Though in the bestowment of renewing grace, God acts with sovereign wisdom, and in the exercise of the highest benevolence, the reasons, by which he is influenced, are frequently concealed from human investigation, and spirit- ual, like temporal favors, are not always distributed in such manner, as to ignorant mortals might seem most suit- able. In general, however, there is most reason to hope for the conversion and salvation of such, as, being restrained by the influence of christian education, maintain regularity of life, and attend, with sobriety, on the institutions of reli- gion. Having made the recapitulation, we proceed to improve the subject. And, 1. I request you all to reflect on the remarks, which w^ere made as to the persons for whom regeneration is ne- cessary. It is necessary for the profane ; — by which, I mean those who are accustomed to use, with levity, that language, which expresses objects of a sacred nature, such as the Divine Being and his attributes, or the eternal sanctions of his holy law. How many of those present, are embraced in the de- scription, I know not. It is feared, that the proportion is not small. In all that vast variety of sins, by which mortals excite the wrath of heaven, I know not whether there is one, which more directly than this, expresses contempt towards the Sovereign of the Universe. It is, against the Almighty, ri warfare publicly declared. In addressing persons of this class, I have at least one advantage. Should all other sinners question their need of a spiritual renovation, in your case there can be no room for doubt. In the great conflict be- tween virtue and vice, you openly declare on which side your interest is embarked. There is a kind of impious os- tentation, with which your hostility to God and his religion is displayed. And you do much towards diffusing around you a spirit of impiety. By a common and a profane use- 332 LECTURE XIX. of the most solemn expressions, you leach others to disre- gard the ideas to which these expressions are applied. You thus allay the terrors of guilt, diminish a sense of moral obligation, and remove those flood-gates, which op- pose the torrent of general profligacy. In a very palpable sense, therefore, you act the part of enemies to God, and to the illustrious cause of virtue and righteousness. Marvel not^ therefore, that we say tmto yoii, that ye must be born again. Being not only alienated from the life of God, but enemies to him by wicked works, a reconciliation, implying a radi- cal change of heart and character, is the only condition, on which you can enjoy any rational hopes of escaping the wrath to come. IT. It has been shown by the direct testimony of an in- spired apostle, that every intemperate person is destitute of piety, and has therefore need to be regenerated. Whether the epithet can justly be applied to any among you, I know not. But that there have been those to whom it did apply ; those, who, during their academical life, formed those hab- its, in consequence of which, they are at this moment, lost to virtue and honour, lost to their friends and society, and lost to every well founded hope, either as to the present or future life, is a fact which I blush to acknowledge, but which can neither be denied nor concealed. When it is con- sidered, as mevc\y posaible, that some individuals among you, may now be insensibly advancing to the same deplorable state, you will not be surprised, at my recalling your atten- tion to intemperance and dissipation, as a mark of irreli- gion ; as indicating the necessity of a moral change. III. Those, on whom religion makes no deep impression, were said to need a spiritual renovation. That this char- acter belongs to the most of those, whom I address, will I probabljf be admitted without hesitation. If there are ma- ny, who can repel the charge, from such we readily with- 1 draw it. It would afford a degree of joy not easily ex- pressed, were we ascertained, that many among you possess) i tt£eTUR£ XX. ;2^ minds highly sensible to religious truth — tremblingly alive to the denunciations and promises of the Gospel. But if it were so would not the exercises of the sabbath excite a greater interest ? Would discourses on the great doctrines of Chris- tianity, or concerning death and the retributions of eternity, operate like those unmeaning sounds, whose only influence is to para^iyse thought and produce sleep ? IV. It was shown that regeneration is necessary for those who are incapable of enjoying the kingdom of God. This proposition is so perfectly obvious, that there can be neither doubt nor error concerning it, excepting as to its applica- tion. As Heaven, or the Kingdom of God, is a state of happi- ness, and you have a capacity for happiness, you may feel confident that you are capable of enjoying this state. But would the presence of God, and the constant devotions of heav- en render you happy ? It has been observed by a writer, in whose praise one is scarcely in danger of being extravagant, " That every species of creatures is designed for a particular way of life ; to which the nature, the capacities, temper, and qualifications of each species, are as necessary, as their external circumstances." For want of such temper and qualifications, those circumstances, and that condition, which afford to one person the highest enjoyment, may, to another, be indifferent, or even disgusting. As to your susceptibility of celestial happiness, a correct opinion may be formed from the enjoyment, which you receive from intercourse with such as are fairest candidates for it ; from those duties, which most resemble the employments of saints in light. If the character, law, and providence of God ; — if the nature, in- terposition, and offices of our Saviour ; — if that state of per- * feet moral purity, and unutterable glory, which the supera- bounding grace of God has prepared for his people, are the most pleasant subjects of contemplation ; — and if the worship ofGodisthat employment, which you more esteem than 30 -2o4 ' LECTURE XX. any other, you are not to be considered, as incapable of en- joying the Christian Paradise. But, permit me to ask, whether this is a claim, the establishment of which will be generally attempted ? Is it not certain ; and, from the view which has been taken of the subject, does it not appear so. that you are not susceptible of the joys of the new Jerusa- lem ; or in the words of St. Paul, 'not mttl to be partakers of ihe inheritance of the saints in light ? This class will comprehend not only all, who were men- tioned under the preceding descriptions, such as the profane, dissolute, &,c. but some whose morals are scacrely re- proachable. Many who are present, it is believed, are now convinced, that when we are speaking to the unregenerate, we are speaking to them ; and that to them are directed all the threatnings and expostulations, which in the word ef God, are addressed to unpardoned sinners. Such as the follow- ing, " Say ye to the wicked. It shall go ill with him, for the rewards of his hands shall be given him. God is angry with the wicked. If ye turn not he will whet his sword: He hath bent his bow and made it ready. He hath also pre- pared for him the instruments of death. Except ye repent, ye shall all perish." Whatever may be your intellectual powers or acquirements, whatever of ease and accommoda- tion there may be in your circumstances, however inviting may be those worldly prospects, which are opening upon you, there is this appalling consideration, that without piety of heart, God is not your portion. The bounties of his provi- dence, in which you are permitted to share, evince his he- nevolence toward you, but not his approbation. Whether you are engaged in your common pursuits or at leisure;-— whether in company or in solitude ; — whether you retire to rest, or rise from the bed of slumber, you are in the hands of a Being, to whom you are not reconciled, and from whose bounty the impenitent have nothing to hope beyond th?> present life, LECTURE XiC. 236 !No task can, indeed, be more ungrateful, than that of making a representation^ so gloomy and so alarming. But, if the representation is founded in scripture, the truth it con- tains, ought not to be concealed. And, that it is thus found- ed, has, it is presumed, been sufficiently shown. Again, it was shown in preceding lectures, that regener- ation is not effected, merely by the communication of addi- tional light. The reason why the sinner does not love the moral character and moral law of God, is not, that he is ig* norant of either. The more accurately moral subjects are understood, the more striking will be the contrast between virtue and vice. The more clearly the divine purity is dis- played to the sinner's mind, the more obvious will be the moral difference between God and himself; by consequence, he sees more of a character opposite to his own. Neither does the sinner reject the terms of salvation, for any tause, corresponding with what is Usually called physi- cal impossibility. It is merely a disinclination to moral rec- titude. It is the want of that disposition, and those feelings, which reason and scripture unite to approve. The difficul- ty with the sinner is not, that he is ignorant of the charac- ter of God, but that he has no complacency in it. Facts in melancholy abundance corroborate this sentiment. Wicked men, in the immediate view of death, are not renew- ed by the prospect before them. Many in this condition fully believe, that the salvation of the soul depends on their immediate repentance ; and that, without this, the pains of eternal reprobation will, in a few days, or a few hours, be experienced. They not only acknowledge this; but the prospect throws them into the greatest terror. This terror, however, does not effect any radical change of character. It does not inspire them with love to that, which was pre- viously odious to them, nor render offensive that, which they formerly loved. Further, it was shown, that there is an essential difference between the saint and the sinner, and that the character of 236 LECTURE XXi the former does not consist in his possessing, ia greater de- grees, that, which is common to both. The one has nothing of that quahty, which, in the other, will receive a divine re- ward. The words of Christ to the Jews, " 1 know you that ye have not the love of God in you," are applicable to eve- ry unrenewed person. Jn this consists his criminality, and hence will arise his punishment. This want of love to God disqualifies him for the divine presence, and for a partici. pation in the bliss and employments of heaven. Hostile to the Supreme Being, and excluded from heaven, his misery arises from his own depravity, and from the impiety and rtialevolence of other beings, who resemble himself. This being true, the unrenewed person ought never to consider his condition secure. Retaining his present character, he refuses to repent, — he refuses to love and serve his Maker, •k-^he I'ejects that gracious covenant, which has been estab- lished in the blood of Christ. And though he may, at one time, be more restrained, and sin with less boldness of deter- mination, than at another, the great account to be exhibited against him, is perpetually enlarging; because every sin forms a new article^ and he refuses the terms on which the whole may be cancelled. It follows, therefore, that were light poured into the mind in streams ever so pure and copi- ous, no radical change of character would be hereby ensur- ed. I am painfully sensible of the difficulty of presenting this subject, in such manner, as to make any impression on the minds of the young. You feel, as if health were firm, death far distant^ and religion unseasonable. Your natural aver- sion from serious contemplation, gives additional deception to these appearances. You consider it perhaps, as one of the privileges of youth to treat religion, with indiiference, if not with levity. In this you feel supported by prevailing custom. In the maiority of those around you, nothing is perceived to reprove your impiety, but something to give it additional boldness, and to swell it to a fearless daring. So. LKCfURK XX. 23"? in every age, the gay and thoughtless have aflbrcd to each other encouragement, and communicated a vicious conta- gion. One generation of thoughtless sinners is swept off to that state, from which they arc not permitted to return and give warning to survivers. The latter follow their pre- decessors both in character and destiny. In this con- nexion, one cannot avoid being struck with the following thought recently presented in a popular work. Speaking of a celebrated actor, delivering, before a crowded theatre, the soliloquy of Hamlet on death, and on the dreadful uncertain^ ty of those scenes, which follow, " He was one man," says the author, " among two thousand silent spectators, interro- gating thought concerning the destiny of mortals." It is added, " In a few years, all that was there, will exist no longer; but others will assist in their turn, at the same un- certainties, and will plunge in like manner into the abysS; without knowing its depth." That youth affords any security against the invasion of death, is an opinion, which no person can deliberately en- tertain. At some times, and under certain circumstances, such a thought would be peculiarly absurd. The provi- dence of God, in regard to this seminary, has been so or- dered, as to prevent, one would think, the possibility of an imagination so groundless. Could you have attended the dying beds of those, who either as members, or graduates of this College, have closed their probationary state, would it have appeared to you, either that youth is invulnerable, or that it cancels the obligations of religion ? You once knew them ; — you once conversed familiarly with them ; — you have seen some of them gradually wasted by disease ; but you will see them no more. In what light did they view that alienation from God, which you seem to claim, as a. rich immunity? Is life more at your command, than it was at theirs? And do you know, that, within a single j-ear. your own death will not be held up as a warning to others? And., noAv, to use th? words of one. whn himself knetr 238 LECTURE XX. the value of religion, and earnestly labored, that other£ might experience 'both its influence and rewards. " I be- seech you by the affection, with which all, who love our Lord Jesus Christ, in sincerity, long to see you brought back to him ; I beseech you by the friendship of the liv- ing, and by the memory of the dead ; by the ruin of those, who have trifled away their days, and have perished in their sins ; and by the happiness of those, who have embrac- ed the Gospel and are saved by it ; I besech you by the great expectation of that important day, when the Lord Jesus shall be revealed from heaven ; by the terrors of a dissolv- ing world ; by the sound of the Arch-angel's trumpet ; and by that infinitely more awful sentence. Come ye blessed, and depart ye cursed, with which that grand solemnity shall close ; " I beseech you finally by your own precious and immor-* tal souls ; by the sure prospect of a dying bed, or of a sud- den surprise into the invisible state ; and as you would feel one ray of comfort in your departing spirit, when your flesh and your heart are failing ; I beseech you by your own per- sonal appearance before the tribunal of Christ; by all the transports of the blessed, and by all the agonies of the damned, the one or other of which must be your everlasting portion ; I affectionately beseech and entreat you, in the strength of all these united considerations, as you will an- swer it to your conscience, as you will answer it to the Eternal Judge, that you dismiss not these thoughts, these meditations, and these cares, till you have brought the mat- ter to a happy issue ; till you have made a resolute choice of Christ, and his appointed way of salvation, and till you have solemnly devoted yourselves to God in the bonds of an everlasting covenant."*' (Doddridge.) LECTURE XXI, {Eternity of future Punishment. It is my design, in submission to divine providence, to deliver, during the present term, a few lectures on the du- ration of future punishment. In our inquiries, whether this duration be temporary or endless, few persons, accustomed to contemplate the sub- ject, will deny, that the scriptures are the chief source, from which arguments arc to be obtained. The reason is obvi- ous. By the light of nature we are left in great uncertainty, as to the general doctrine of a future state. Without reveal- ed religion, it could never be placed beyond reasonable doubt, that the soul of man survives the body. I do not deny the plausibility, and the real value of those arguments independent of revelation, which have been brought in favor of this doctrine. I do not question their sufficiency to ren. der the doctrine in a good degree probable, and clearly to show, that the contrary is not certain- But, to render a doc- trine probable, is one thing, and clearly to prove it is another. Now, if the future existence of the soul cannot be clearly proved without revelation, much less can its eternal exis- tence. If eternal existence could be proved, it would not 240 w:cTURE XXI. hence follow, that there will be any happiness ; as all claims to this are forfeited by sin. But were the future existence of happiness ascertained, the terms, on which it might be se- cured, would still be unknown. While all these questions remain unanswered without supernatural instruction, it can hardly be imagined, that the light of nature will enable us to ascertain, either the degree, or duration of future punish- ment. Nothing, therefore, can be more absurd, than to discard the scriptures, with a view to support the doctrine of universal salvation. If that doctrine be not found in the bible, it is found no where. Many inquiries of extreme im- portance and difficulty must be settled by the unbeliever in revelation, before he comes to the question of eternal^ and universal happiness, I would further observe, that the subject in hand is far too important and solemn to be treated with declamation, instead of argument. If the doctrine of endless punishment be evidently false, as those, who declaim against it, would have us believe, to prove its falsity by argument can surely require no great labor. When this is done, declamation will be more in season. An additional remark is this, should the doctrine of eter- nal punishment appear supported by scripture, it will, by no means, be a sufficient reason for rejecting it, that the idea, which it suggests, is gloomy; or that we may not be able to see the good purposes, which it will accomplish under the divine government. I readily grant, that the thought of endless existence in misery is terriffic and overwhelming. But it must be remembered, that many events in the pres- ent state, the existence of which cannot be denied, are ex- tremely different from the ideas, which human creatures would have previously formed. To our limited intellects it would appear, that from a system, produced by an in^ nitely powerful, and benevolent God, all natural and moral evil ought to have been excluded. Yet the lives of some individuals appear to be an unbroken series of disappoint- LECTURE XXI. ^41 I'nent, disaster, and suffering. Cities are sometimes desola- ted by pestilence, ingulfed by an earthquake, or overwhel- med by inundation. Wars have, within a few years, laid waste the fairest countries of Europe. Collect in your im- agination all the evil, which has resulted to the human race, in the different ages and nations of the world, from poverty, sickness, wounds, fear, anger, despair, malice, and revenge ; from more general calamities, such as tyranny, anarchy, famines, contagious diseases, and national feuds; you per- ceive at once what an immense mass of wretchedness might thus be formed. No person, I think, will hesitate to grant; that authentic history presents to the mind, a vast variety of gloomy ideas ; and that the actual state of the world is, and ever has been extremely different from what might have been anticipated, considering the character of its author. But notwithstanding this, no theist imagines, that there is in truth, any inconsistency between the present seemingly disjointed state of things, and the natural and moral per- fections of God. No one doubts, that in some way or oth- er, the permission of moral, and the positive infliction of natural evil, is reconcileable with perfect wisdom, benevo- lence, and power ; and, by consequence, that the only rea- son, why these things appear to us inconsistent with su- preme benevolence and wisdom, is our ignorance of the di- vine system of government, and our inability to see the con- nexion between its various parts- Few, it is believed, deny the endless duration of future punishment from finding any deficiency of scripture evi- dence on the subject. Allowing, that there is, independent ly of revelation, no improbability in the doctrine, few per- sons, I should imagine none, would deny, that the scriptures teach it. But if there is previously a rational, and strong presumption against it, it must also, doubtless, be presumed, that those passages, which have been thought to establish the doctrine, have been incorrectly explained. On this supposition, two things would demand considera- 31 249 LECTURE XXI. tion ; 1. The clearness, and force of those passages. As the scriptures were given by inspiration of God, they must be true in the sense, in which they were spoken. And, if the sense, in which they have been understood, be so clear, as to admit no reasonable doubt, the previous presumption vanishes before it. This world is in a state, it has been ob- served, in various respects, different from what might have been anticipated. Previously to its creation, there would have been, to creatures of our limited powers, a very strong presumption against the existence of natural and moral evil, especially in that enormous degree, in which we find them actually existing. But since disorder and sufferings do ex- ist in the world, all previous presumption, however strong, goes for nothing. Now, let it be supposed, that tit a time before creation began, Deity gave to some beings, whose capacities were not greater than ours, a revelation, contain- ing some account of the world, soon to be made. In this revelation, would of course, be foretold, the vices and the sufferings of men. If the language, describing these evils, were explicit and forcible, and could have no other mean- ing, consistently with the general tenor of the revelation and the meaning of terms, as there used, such declarations ought, by all means, to prevail against a previous presump- tio 1. II. When we speak of presumptions either for or against an opinion, it is important to inquire, whether we have so much knowledge of the subject, as to be judges, on which side probability lies. To a child it might appear extreme- ly improbable, that a humane magistrate would sentence any one to prison, to the post, or the gallows. Yet a bet- ter knowledge of the subject would lead him to perceive, thU such punishment might be not only consistent with be- nevolence, but the result of it. And it will readily occur to every considerate person, that the inability of a child to judge f he measures of a civil magistrate is incomparably less, than the inability of men to judge of the proceedings of God. LECTURE XXI. 248 With a view to disprove tiie doctrine of eternal punish- ment, it is common to make appeals to parental feelings. As these would be extremely injured by the idea of perpet" ual punishment inflicted on a child, it is argued, that such punishment must be adverse to the nature of that Being, whose benevolence is far superior to that of men. Whether this kind of reasoning can be relied on, will ap- pear by applying it to certain facts. It is, for instance, inconsistent with parental tenderness, to imprison a child for life, or sentence him to be executed. Yet the doing of neither of these, under particular circumstances, argues any want of correct feelings in a magistrate. All men would unite in allowing, that no man could be fit for a magistrate; who should refuse to punish the assassin or highway rob- ber. A prince should doubtless be the father of his people ; but, to support this character, would it be necessary to suf- fer murderers to live, and the guilty in general to go unpun- ished ? You clearly perceive, that this apparent humanity to the guilty, would issue in extensive danger and harm to the innocent. Let us apply the reasoning to other cases, which happen more directly under the divine government? Reasoning in this way, Noah would not have expected the deluge, nor prepared for his own safety. He would have said, ' God has indeed declared his purpose of destroying all flesh from off the earth ; but as such severity would be most abhor- rent from parental feelings, it is not to be imagined, that any such purpose can be entertained by him, who is parent of the Universe. Therefore, the divine declaration, though apparently obvious, must be explained away, or considered only as a menace, designed to produce salutary alarm.' Now, this was probably the reasoning of the antedeluvi- ans, who were destroyed : but surely it was not the reason- ing of Noah, who was saved. Jn like manner, when the angels announced to Lot tht I •344 LECTURE X». approaching ruin of Sodom, he might have persuaded him- self, that no such event would happen. God is the parent of men. These inhabitants of Sodom are part of his fam- ily. He is better and more full of compassion, than earth- ly parents. But who, among the latter, could endure, that his children should be destroyed by fire, enraged with brimstone ? Therefore, though these celestial messengers have threatened ruin to the city, they must have had some meaning altogether different from that which their language seems calculated to convey. In all attempts to disprove the doctrine of endless punish- ment, no argument perhaps is so much relied on, as that which is founded on the divine benevolence. This attri- bute the scriptures extol in the strongest language. Now, it is readily granted, that the doctrine in question, if really inconsistent with the goodness of God, cannot be defended. But though it is perfeetly safe to make this con- cession, you must carefully consider how inadequate we are to determine what measures the highest benevolence will dictate. This benevolence is undeniably consistent with all the sufferings, which are actually endured by men. It is consistent with that vast aggregate of evils already no- ticed, as having been endured, in various periods of the world, by individuals and nations ; though it is far beyond our power to discern how these are made to accomplish benevolent designs. Of this we are sure, that the benevo- lence of God will never inflict a punishment, which justice condemns ; — i. e. a punishment, which is disproportionate to the offender's demerit. But such is our ignorance of the scheme of God's moral government, and the connexion, sub- sisting between its various parts, that we cannot determine, in regard to any given instance, that the execution of justice will be inconsistent with benevolence. In civil govern- ments, there are many cases, jn which benevolence requires, that the law should be rigidly executed. Whenever the in- lliclion of just punishment on individuals, tends to promote r-ECTURE XXI. ^245 good order, and the happiness of society at large, to dis- pense with such punishment argues, not the exuberance of good will, but the want of it. In like manner, if it be just to punish the sinner without end, such punishmeat may contribute to the order and well being of God's moral king- dom. If it does, that benevolence, which regards the whole more than parts, and that which is greater, more than what is less, requires, that such punishment be inflicted. (Dr. Priestly.) It becomes highly important, therefore, to ascertain whether endless punishment be consistent with justice ; in other words, whether it be proportionate to the sinner's character. This, you f>erceive, is perfectly distinct from the main question ; and may be answered in the affirma- tive, without proving the actual perpetuity of future pun- ishment. Towards rational creatures God sustains the character of law-giver. From the fact, that God maintains a moral government over intelligent beings, it follows, that there are some things, which he approves and will reward ; others, which he disapproves and will punish. That God is a leg- islator, and that he will reward the observance of his law, and punish violations of it, is more clearly taught in reveal- ed, than in natural religion. The punishment threatened to disobedience, is in the dialect of scripture, termed the curse of the law. In Deuteronomy xxvii. 26. it is said, " Cursed is he who confirmeth not the words of this law to do them." To which passage the apostle evidently refers, in his epistle to the Galatians, "As many, as are of the works of the law, are under the curse : for it is written. Cursed is every one who continueth not in all things written in the book of the law to do them." To ascertain the duration of the evils, comprehended under this curse, may be of use towards determining whether endless punishment be consistent with divine justice. For, that the law of God is just, will not 246 LECTURE XXI. be denied. Of course the penalties, which it thref\tens, can- not be unjust. These penalties must consist either in limited, or unlimited evils; i. e. sufferings, which are either tempo- rary or endless. It is likewise certain, that the wicked will, after death, endure a punishment, to which the scriptures apply the term everlasting. ""They shall be tormented day and night forever and ever." This language however powerful, is supposed by those. who deny the perpetuity of future punishment, to mean nothing more, than a limited duration. If so, it may be equal to the evils, which are threatened in the law, or it may be greater or less. If the future punishment of repro- bates is just equal to that which is threatened in the law, it is in fact precisely the same. And if the impenitent will endure the curse of the law, it is evident that they will not be saved. They will be treated with as much severity, as if no Saviour had been appointed. For, in that case, more, than was threatened in the law could not have been required* Suppose then, that the punishment, threatened by law, was limited ; yet of greater duration, than that which repro- bates will in fact experience. But that which reprobates will experience, is declared to be eternal ; to contin- ue /orerer and ever. Now, whatever these terms may signi- fy, it is evident, that none, more powerful, are used to ex- press the curse, denounced by the law : and, therefore, no person can assert, that the law threatens a greater punish- ment, than that which reprobates will endure, unless he can show, that such punishment is more than eternal, and will continue longer than forever and ever. It will hardly be said, I suppose,' that the punishment, threatened by the di- vine law, is less, than that which the impenitent will endure. For, in that case, the Gospel is a dispensation of more sever- ity, than the law : and, if, as will be readily granted, the law threatens all the punishment, which is just, the gospel threatens that which is unjust. It appears then, that the curse of the divine law, is neither a temporary punishment greater nor less than the punishment which reprobates LECTURE XXI. 247 will endure : nor yet, admitting the latter to be limited, arc the two commensurate ; it follows then that the punishment, threatened by the law, is not temporary: by consequence, it is eternal. Now, if eternal punish- ment be threatened by the divine law, the justice of such punishment cannot be denied. Nothing can be more evi- dently dishonorable to God, than a supposition, that he should threaten a punishment, which it would be unjust to inflict. In all human governments, this is so far from con- tributing to the support of authority, that it excites either contempt or rebellion. If, in this argument, which has been suggested by a late American divine, there be any thing liable to objection, it must be in that proposition, which asserts, that the curse of the law cannot be the same which is actually inflicted on the impenitent, on suppositon the latter is temporary. Some persons, ii is probable, believe, that the limited punishment, which reprobates will suflfer hereafter is precisely what the law threatens; and that the culpret, after enduring such punishment, will experience no salvation, but sink into pri- mitive nonrcxistence. It is readily acknowedged, that this opinion is not affected by the preceding reasoning, which holds good in regard to those only, who b^^lieve in universal salvation. Whatever others do, they cannot deny the justice of endless punish- ment: but must acknowledge, conformably to their own sen- timents, that such punishment is consistent with justice. There is another ground, on which the justice of future unlimited punishment may be defended. It is this. As long, as a person sins, he deserves punishment. If he sin, during his whole life, he wUl be exposed to sufferings dur- ing life. If he sin for a thousand years after his death, he will suffer during that time. If he sin eternally, his punish- ment must have no end. This, I have no doubt, is as truly the dictate of natural religion, as of revelation. From the moral perfections of God, it follows, that he is friendly to virtue and hostile to vice. To make known his true cW"- 248 LECTURE XX!. acter, this friendship and this hostihty must be expressed. It will be far from him to suffer " the wicked to be as the righteous." Of course, if the righteous be happy, the un- righteous must be miserable. And if the divine purity would require a difference at one time, it would require, that such difference be continued, as long as their respective characters remain unchanged. If, therefore, sinners con- tinue to exist forever, it seems fairly to result from the first principles of natural religion, that they v/ill suffer without end. Objections will probably be made to the supposition, that any, known by Deity to be incorrigible, should forever be sustained in being. — A reply to this objection is obvious. If to support in punishment a being, foreknown to be incor- rigible, for the space of ten, or even twenty years, be con- sistent with divine wisdom and benevolence, it can never be shown, that these attributes would militate against his being sustained a longer time, or even forever. There may be as good reasons for his continuance the year to come, as the year past, and so on without end. •i;That the punishment of a future life will, in fact, have any respect to sins, then committed, and not exclusively to deeds, which are done in the body, I do not assert. The last argu- ment is designed only to prove, that eternal punishment, in itself, is not incredible. LECTURE XXII. — :ooo: — Eternity of future punishment. I shall now proceed in noticing those arguments, which are often used in opposition to the doctrine of endless pun- ishment. It is believed, by some, inconsistent with the character of a benevolent or even just God, to create any being, whose ex- istence on the whole is worse than none : by consequencCj none can be eternal sufferers. The propositon here assumed, inevitably leads, I appre- hend, to confound all moral qualities; i. e. to annihilate all distinction between virtue and vice. If the vicious man may not be rendered miserable on the whole, i. e. have more misery than happiness, it must be because he does not deserve misery; but if vice, does not deserve punishment, virtue can surely deserve no reward. Virtue is the fulfilment, and vice the breach of moral ob- 32 'idO LECTyRE XXII. ligation. 1 can deserve no reward for doing what 1 am bound to do, if I deserve no punishment for doing that, which f am bound not to do. Of course, obedience and disobedi- ence are equally without desert, and all distinction be- tween virtue and vice is destroyed. Nor will this conclu- sion be, in any degree, invalidated, should it be said, as I ap- prehend it may with truth, that virtue itself deserves noth- ing more, than a freedom from suffering. Nay, the conclu- sion would be more striking on this ground, than on any other. For, if the man of unfailing virtue can claim, as matter of right, nothing more than freedom from punish- ment, this is precisely what the proposition states to be the claim of the most vicious man on earth. The matter may be viewed in another light. If the greatest offender on earth cannot consistently with justice, be miserable on the whole, i. e. have his existence rendered worse than none, and if any distinction at all could still be supposed to remain between the actions of moral agents, a sinner, somewhat less enormous, deserving proportionably better treatment, than the other, could lay claim to some positive reward : a sinner, still more moderate might claim a greater reward, and so on through the various shades of moral depravity. How clearly inconsistent this is with the express declarations of scripture, will appear from the fol- lowing passages ; " The wages of sin is death. The judg- ment came upon all men to condemnation. Cursed is eve- ry one, who continueth not in all things, written in the law, to do them." It will be remembered, that on the subject in hand, scrip- ture evidence must be decisive. Without the scriptures, it has been observed, no person can be confident of a future state ; much less of the continuance either of rewards or punishment. Now, if the testimony of scripture is decisive, and " the wages of sin is death," if" every one is liable to a curvse, who continueth not in all things, written in the law *o do them ;" and if " judgment has come upon all men to LECTURE XXII. 251 condemnation," how is it possible, that the greatest offender should deserve no punishment, and that a great majority of offenders should merit reward? Yet you clearly perceive, that to say of any being, that he deserves not more misery than happiness, is the same as to say, that on the whole, he deserves no punishment. Among those, who deny the perpetuity of future punish- ment, or advocate the doctrine of final restoration, it is not uncommon to avow a belief in necessity, as the ground ol their opinion. Every thing, say they, happens by irresis- tible necessity ; and, therefore, those actions, denominated sins, are really worthy of no punishment : and, of course, all men will be happy. There is, in this argument a very surprising leap between the premises and the conclusion, even should we allow the former to be true. If the doctrine were true, and if neces- sity annihilates all vice, you clearly perceive, that it like- wise annihilates all virtue. By consequence, there would be no moral desert in any action whatever. But how crea- tures, who are, by the argument, as truly machines as a watch or a steam engine, and equally destitute of virtue, should yet be entitled to eternal rewards, or to any rewards, is not easily discovered. Perhaps the objector may allow, that the doctrine of uni- versal salvation does not follow from that of necessity : but is still confident, that future punishment cannot, on this hy- pothesis, be reconciled with the justice of God. I answer, that most who believe the doctrine of necessity, suppose that the actions of Deity are no more free, than those of his creatures. Now, if necessity destroys all in- justice in men, it must, for the same reason, destroy all in- justice in God. If men are not morally wrong in doing those actions, which we call unjust, neither can he be mor- ally wrong in doing the same. If necessity annihilates the morality of one being, it annihilates the morality of all, whc act under its influence. It is preposterous, therefore, foj 252 LECTURE XXII. persons, who use this argument, to attribute to the Supreme Being either justice, or injustice. It is preposterous, there- fore, to infer from the former attribute, that he will not eter- nally punish the wicked : if he should, it would be equally preposterous to speak of him, as an unreasonable, or hard master. If any thing more could be necessary to elucidate this subject, I would say, that if necessity excuses a thief for stealing, it excuses the judge who hangs him for it. But perhaps the objector's opinion is, that God is free, though his creatures are not : and he believes it unjust in him freely to punish actions, which are necessarily per- formed. No person, who urges this objection, can do it consistent- ly ; no person, can be satisfied on such ground, unless he deliberately and habitually denies the distinction between virtue and vice ; and ceases, of course, either to praise or blame any of his fellow creatures. Now the fact is, that we never find any such persons: we never find any, who doubt that some actions deserve praise, and others blame. There- fore wc never find any person, who can, without undeniable inconsistency, urge the objection. It is to be further observed, that this argument proceeds on ground, which cannot be maintained without contending with the uniform declarations of scripture ; which testify, that there is a wide difference in moral actions. They de- nounce " wo to the wicked," because " the reward of his hands shall be given him." They say to the righteous, that "it shall be well with them, for they shall eat the fruit of their doings." They, moreover, speak with greni. frequency and clearness, as to the forgiveness of sins. But how can sins be forgiven, if we act under such a necessity, as precludes the possibility of sinning? Those who confound virtue and vice, the scriptures no- tice with pointed severity. '• Wo unto them, who put evil for good, and good for evil : — who put darkness for light, ?nd light for darkness." LECTURE XXII. 253 But all who use the argument which we arc now consid- ering, do, in the most palpable sense, " put darkness for light and light for darkness." It is evident then, not only that the uniform language of scripture condemns the propo- sition, on which this argument rests ; but denounces a wo against those, who attempt to piaintain it. We are now to notice another argument against the doc- trine of endless punishment. It is this: "All punishment is disciplinary. No being can justly receive punishment unless it be inflicted with design eventually to promote his own advantage. Therefore it is with this design that God will award punishment in a future life. But if punishments be awarded for this end, Deity must foresee, that the end will, at some time, be accomplished : by consequence, all will experience not only a termination of their sufl'erings, but final happiness." That the reformation of the sufferer, is frequently an end, for which punishment is inflicted, is not denied. But if pun- ishment ever is, or can be inflicted for a different end, the argument fails. In attempting to ascertain its value, I ob- serve First, that in the mildest and most rational human gov- ernments, the object of many, perhaps of most laws, is not the benefit of individuals, considered as such, but the safe- ty and happiness of the state. In regard to many laws, the object of punishment is doubdess twofold ; viz. the suffer- er's reformation and the common safety. In regard to ma- ny others, the object is exclusively the latter. Of this kind are all capital punishments. The laws never take life for the good of the sufferer; but evidently to deter others, and to prevent the culprit from doing further injury. Nothing can be more evident, than the confusion and danger, which society would experience, were punishment never adminis- tered, but with a view to the individual's amendment and ben- efit. According to this mode of proceeding, the most enor- mous transgressors, and those, by wliom the peace of the 254 ' LECTURE XXU. community is most disturbed, would not only live, "but enjoy impunity ; for there is no probability, that the penalties of the law would on such persons, produce reformation. Small thefts, or other instances of dishon£sty might be punished, as the delinquent would not be thought past reformation. But persons guilty of arson or murder, especially if they had committed these crimes frequently, would never fall under public censure. Nay further, it would not be just to pun- ish such persons ; it being assumed in the argument, that no punishment is just, but that which is disciplinary ; and in- veterate offenders may fairly be presumed to be incorrigi- ble. The reasoning then, you see, comes to this : Justice re- quires, that small crimes be punished ; but secures impuni- ty to them, by whom the greatest are perpetrated. In oth- er words, because a person has become enormously wicked he deserves no punishment. II. If punishment must be disciplinary in order to its be- ing just, no descendant of Adam can be under obligation to his Creator's mercy, that he suffers no more. Some persons are brought to repentance in this world ; and some according to the theory, which we are consider- ing, are made penitent by sufferings, endured beyond the grave. These sufferings are supposed to be just, because they are foreseen to issue in the sufferer's amendment. Of course, at the moment, when he does amend, justice has no further demand : any additional punishment would be tyrannical. No person, therefore, who is rendered penitent in this life, can acknowledge himself indebted to Christ for deliverance "from the wrath which is to come." III. If no punishment is just, but that which is disciplina- ry, none but such a punishment is threatened in the divine law : for doubtless God has not threatened to do an unjust thing. All, therefore, who by discipline, whether in this world, or another, are brought to repentance, have suffered the " curse of the law ;" i. e. that punishment, which the law threatens. In Gal. iii. 13. it is said, that "Christ LECTURE XXII. 355 hath delivered us from the curse of the law." But if the opinion, which we are considering, is true, all persons actu- ally suffer this curse ; because they endure that discipline, whether mild or severe, whether present or future, which is necessary to bring them to repentance. It would follow then, that the reverse of St. Paul's assertion is true, and that Christ does not deliver men from the curse of the law : and it will likewise follow, that if he did this, it would be an im- portant injury : it would be delivering us from that, which is necessary to our amendment and salvation. IV. If this opinion be considered in another view, its con- sequences will be equally absurd : they will be, that sal- vation, instead of being enjoyed by all, will be enjoyed by none. Salvation is security from evil. This is agree- able to St. Paul's declaration, " Jesus delivereth us from the wrath, which is to come." Now, what is that evil ; what is that wrath from which men are delivered ? It is either deserved or undeserved. It will hardly be said I think, that Christ came to deliver us from a punish- ment, which was undeserved : for if such punishment, un- less the divine government is unjust, we were in no danger. It follows then, that Christ came to deliver us from a just punishment, but, by the supposition, no punishment is just, but that, which is disciplinary; i. e. necessary to bring the sufferer to repentance. But this is the precise punishment, which, it is supposed, that all men endure. Therefore all men endure the curse of the law, or the wrath which is to come. The consequence of the opinion, viewed in this light, is, that none will be saved. V. If the opinion, which we are considering, were true, it wo{ild be difficult to see what has been effected by the interposition of Christ. For, on this supposition, even now, the law has its full course. Every offender endures all that punishment, which it threatens, ov can threaten with justice; i. e. he endures that discipline, which is requisite for his amendment. If it be said that the sufferings of Christ were 256 LECTURE xxn. necessary to procure for men, positive happiness after their amendment, I answer, that, as, by the supposition, every human being, either in this world or in the next, satisfies the law, i. e. endures the penalty, which the law threatens, he is, for ought,vvhich appears, as fair a candidate for happiness by the law, as Adam was at the first moment of his probation. In regard to the law, he is perfectly right. If you tell him, that he once broke the law, he allows it ; but immediately rejoins, that he has paid the penalty. If a person has, this day, dis- charged a debt of ten years standing, he is as completely free from his creditor, as he was before the debt was con- tracted. If a person has been punished for some crime, by imprisonment, when the term of his confinement is expired, he is as completely under the protection of the law, as any individual in the communit3% So, if men satisfy the law by that suffering which corrects their vices and reduces them to obedience, one can, by no means see, how the atonement of Christ should be necessary to render them happy. VI. If no punishment is just, but that which is disciplina- ry, it is evident, that ofiences can never be punished on account of the injury, which they occasion either to other individuals, or to the community. In civil governments, a ni:>n is not to be branded or imprisoned for dishonesty, be- cause this crime renders property insecure, and exposes the owners to want : the incendiary is not to be punished to pre- vent houses from being set on fire, and their inhabitants from being consumed in the flames ; the murderer is not to suffer the penalty of the law, because he has shed human blood, — brought distress on a family, and terror to the public ; but solely for his own advantage. The magistrate, unmindful of the public good, is to keep but one thing in view ; and that is the good of the criminal. Further, if this opinion were true, the Deity himself must proceed ori the same principles. He must never punish envy, hatred, malice, and impiety, because these crimes are hateful \» themselves, and dishonorable to his gov- LECTURE XXU. 237 ehitnent. and injurious to his creatures. He must pl^ce, and preserve the sinner precisely in that situation wh'rc his individual happiness would be most advanced, what- ever injury may be sustained by other lacings, or even by the universe itself. How perfectly inconsistent these things would be with the common feelings and judgment of man- kind, needs not to be shown. Nor is the opinion under consideration, more opposed to human judgment, than it is to scripture. Let any one read the divine declarations concerning the future punishment of ungodly men, and say, whether they describe merely paren- tal dicipline, designed only for the recovery and final felicity of the sufferer. " Fear not them, who kill the body and af- ter that have no more, that they can do : but fear him, who^ when he hath killed, hath power to cast into hell. What is a man profited, if he gain the whple world and lose his own soul ? Or, what shall a man give in exchange for his soul ?" The wicked, it Is said, " shall be punished with everlasting xjestruction, from the presence of the Lord and the glory of his power. If I whet my glittering sword, and mine hand take hold on judgment, I will render vengeance to mine ene- mies ; and will reward them that hate me." Christ it Ls said, " shall be revealed from heaven, in flaming fire, taking vengeance on them, who know not God." The apostle speaks of" a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries." In the parable of the rich man and Lazarus, the former is represented, as requesting, that the latter might be sent to afford some alleviation to his extreme sufferings. Here was the fairest opportunity to suggest the sentiment, which we endeavor to oppose. Why did not Abraham say, what was well known to him, if this sentiment be just, " Your punishment is designed for your amendment; and, as soon as you repent, it will expire^ After which, you will parti- cipate the same felicity and glory, which are now enjoyed bv the saints." Instead of this Abraham replied, " Between 33 25& LECTURE XX«. ts and you, there is a great gulf fixed ; so that they, who would pass from hence to you, cannot ; neither can they pass to us, who would come from thence." But it has lately been suggested, that there is something in scripture phraseology, which favors the idea of disciplin- ary punishment. " The word noXuCeiy, rendered to punish, in Matt. 25, and other places, properly signifies, we are told, correction, inflicted for the benefit of the offender." That this criticism has no foundation ; and that this word has the same general signification, as our English w or d^ punish, will appear by the following evidence. In the first Olynthiac of Demosthenes, speaking of those who should be found iniqui- tous in the war against Philip, he advises, that they should be punished, toys 5' adiKovyTus jcoAo|f ty. Considering the manner, in which the Athenians were in the habit of punish- ing such delinquents, frequently with death, it is impossible to suppose, that the orator is speaking of correction, inflict- ed for the offenders benefit. Surely persons were not put to death for their own advantage. Lysias, in his oration against Eratosthenes, advises, in regard to the thirty tyrants* that they should bepunished by death. No one can doubt the meaning of this passage or imagine, that Lysias was re- commending means, by which the oppressors of Athens might improve their morals. The use of the terms, in the New Testament, which are ir^nsisLted punishment and topun- ish is by no means such as to support the criticism, against which we object. LECTURE XXIII. Eternity of future Punishment. Previously to bringing forward the positive proof, which supports the doctrine of endless punishment, it may be necessary to notice the two following objections, in addi- tion to those, which were considered in the last lecture. I. It is believed by some, that those passages of scrip- ture, which speak of the wicked, as being consumed, des- troyed &c. do not relate to the persons, but to the crimes of men. By such passages they understand, that the vices and bad dispositions of men Avill be destroyed, while men themselves, thus happily delivered from guilt, will be raised to partake of honor, and life eternal. If this sentiment be true, you perceive, that the persons of the wicked will not only not receive eternal punishment, but will receive no punishment at all. To show the absurdity of this opinion, many words can- not be required. The language, in which the laws of God are expressed, is, in general, similar to that which is used by human legislators. In civil laws, the crime is stated; and the punishment attached to it. Persons, whq steal. 260 LECTURE XXIIl. rob, or break open houses, shall be imprisoned, placed iu the pillorj, set on the gallows, or punished with death. So the laws of God, as stated in the divine oracles, are, " The soul, that sinneth, it shall die. — He, that believeth not on the Son, shall not see life; but the wrath of God abideth on him. — Except y* repent, ye shall all perish. — The wick- ed shall go away into everlasting punishment." Now, should we allow, for a moment, that there is no absurdity in the idea of punishing sins, in the abstract, it would still be evident, that the language of scripture no foore favors such an opinion, than the language of human laws. And a person, taking up a book of statutes, might as well understand, that neither dishonest persons, nor theives, nor murderers were threatened ; but only knavery, theft, and murder in the abstract, as he could understand the scrip- tures to threaten sin, and not the sinner. We ought not, at any time, but especially when attempt- ing to explnin ihe scriptures, to use language without ideas^ Now, let it be inquired, what is meant by those, who say, that the sins of wicked men, and not wicked men themselveSj will be punished, thrown into the lake of fire and brim- stone, the place, prepared for the devil and his angels? It is no more conceivable, that sins, abstracted from their authors, should be piinished in another state, than in the present. Suppose then, that one person threatens the life of another; the guilty person goes free; but the threaten- ing itself is taken to prison, or perhaps is required to give bonds for good behavior. Another person is guiUy of for- gery ; he himself is to be acquitted ; but the crime is to be branded or condemned to hard labor. A third person is guilty of peijury ; the person himself goes free, as in the former cases; but the perjury is punished with imprison- ment, perpetual infamjr or death. That reflecting persons should be satisfied, when the most alarming denunciations of scripture arc explained in a manner, so palpably al^surd isnotu'ifhin the limits of possihilitv. LECTURE xxin. 261 II. Some persons, unwilling to encounter the difTiculties, attending the doctrine of universal salvation, and still re- jecting that of endless punishment, have embraced, as a medium, the belief of annihilation. Of them, who cherish this opinion, some believe, that the wicked will be annihila- ted at death; while others suppose, that they will previously endure a punishment, proportionate to their crimes. Each of these opinions will be briefly examined : and I, That, which considers the existence of wicked men, as ending at death. Against this opinion are the following ob- jections. In many passages of scripture, the wicked are represen- ted, as retaining their existence after the dissolution of the body. The rich sensualist is declared by Christ to be in torments. But annihilation, which destroys existence, most evidently precludes the possibility of suffering. Under this particular might be mentioned, the words of Christ, which declare, that in the place of punishment, there is " weep- ing, wailing, and gnashing of teeth." That actions should be attributed to creatures, not in existence, is a glaring sol- ecism. Again, the wicked, we are assured, will appear at the day of judgment: "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit on the throne of his glory : and before him shall be gathered all nations ; and he shall separate them one from another." Some will be condemned, and sent to immediate punishment. Now, this would be wholly impossible, if the wicked were annihilated at death. The dead could not stand before God, and be judged out of the things, written in the books, if they had been previously struck out of existence. Further, we are informed not only that all men will stand before God ; but that " all will receive according as their works have been." For some sinners it will be more toler- able, than for others, as there will be a difference in the number of stripes inflicted. But annihilation at death pre^ eludes every difference of this kind. 262 LECTURE XXI4I. Let us now examine the opinion, that the impenitent wil be annihilated, after having endured a punishment, propor- tionate to their offences. The principal arguments, by which the doctrine of anni- hilation is defended, are taken from those passages, which threaten the wicked with death, destruction &c. " If ye live after the flesh, ye shall die ; but if, through the spirit, ye do mortify the deeds of the body, ye shall live." The impenitent " shall be punished with everlasting destruction from the presence of the Lord &c." Now, whatever plausibility the argument may have, if used to prove annihilation at death, it can have none in proof ©fthe opinion, now under consideration. For, if the wick- ed, previously to annihilation, receive a punishment, pro- portionate to their demerit, annihilation is no part of their punishment. Their punishment consists in evils, previous- ly endured. But when they are threatened with deaths destruction &c. they are doubdess threatened with that punishment, which will in fact be incurred. Therefore, when they are threatened with death, they are threatened with a punishment to be epdured previously to annihila- tion. Of course, death, destruction &c. express misery, and not annihilation. All those passages of scripture, you perceive, which at- tribute perpetuity to future punishment, are inconsistent with the opinion now under consideration. The advocates of this sentiment, no less than the abettors of universal sal- vation, are therefore bound to show, that those passages do not express endless punishment. Nor is it less obvious, that none, who consider future punishment, as disciplinary; or imagine that divine good- ness will prevent any of the human race from being miser- able on the whole, i. e. from having an existence, which is worse than none ; — it is obvious, I observe, that none of these pei'fions can, without inconsistency, admit the doctrine^ LECTURB XX UI. 263 which we are endeavoring to disprove. For, if it be true, that the wicked, after having suffered a punishment, ade- quate to their demerit, will be annihilated, most evidently their punishment is not by way of discipline, — it is not de- signed for their good. Nor can it be denied, that such per- sons are miserable on the whole, as annihilation precludes the possibility of their being remunerated for sufterings, previously endured. As to the terms destruction, death &c. when applied to the wicked, there is no more necessity for understanding them to signify annihilation, than there is necessity for be- lieving, that sensual persons are annihilated during life, it being said by the apostle, that " she, who liveth in pleas- ure, is dead, while she liveth." We coBie now to consider those passages, which directly assert the endless duration of future punishmeut. " He, that blasphemeth against the Holy Ghost, hath never for- giveness ; but is in danger of eternal damnation. — These are clouds, carried with a tempest, for whom is reserved the blackness of darkness forever." A similar declaration, is found in Jude. " The smoke of their torment ascended up forever and ever. — The devil that deceived them, shajl be cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever." We have brought these texts together, rather than any other, for reasons, which Avill soon be apparent. To elude the force of these strong passages, it will be re- plied, that the terms everlasting, forever &c. do not neces- sarily mean an endless duration. It is conceded, that the Greek word aiwv does, not unfrequently in the ISew Testa* ment, express an age, which has limits. As it is applied both to duration, which is limited, and to that which is un- limited: though somewhat more frequently to the latter, I ^do not imagine, that merely from the use of that word, the tjuestion before us co>ild be decided. But. in a particular 364 LECTURK XXIli. construction, the word is used with more unifotmity; f mean, when it is preceded by the preposition its ; which is the construction in all those passages, which have now been cited. This same word in the accusative, preceded by £w is found in fifty six places of Griesbach's copy of the New Testament. In our common copies, it is found in four other instances. In the six places quoted, future punishment is unquestionably the subject. In all places, excepting these, the phrase expresses endless duration. There is- good rea- son, therefore, to believe, that in these instances, it has the same meaning. In proof of the perpetuity of future punishment we now cite the following passages. " Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee : it is better for thee to enter into life, halt or maimed, rather than having two hands, or two feet, to be cast into everlasting fire. Then shall the king say to them on his left hand, De- part from me, ye cursed, into everlasting fire. — And these shall go away into everlasting punishment. — But he, that shall blaspheme against the Holy Ghost, shall not be for- given ; but is in danger of eternal damnation. — Who shall be punished with everlasting destruction." In all these places, the word translated everlasting is in the original, the adjective, derived from the noun whose sig- cation we have just been noticing. This word is used about seventy times in the New Tes- tament. In more than forty instances, it is connected with Co)v, life, and expresses that future life, which is the gift of God to his saints. That this is endless, will not be called in question. That which is so generally denominated eternal life, is, in other places, called everlasting habitations, and a house, not made with hands, eternal in the heavens. It is like- wise called, an eternal weight of glory, and everlasting conso- lation. When applied to these subjects, its signification must be the same, as when applied to life, as the same idea is conveyed by these various expressions. Aiaivias LECTURE XXIII. 285 is likewise applied to the might and the glory of God : in which application, its meaning is by no means equivocal. Out of the whole number of instances, in which the word is used, more than six cannot be found, of its importing less, than an endless duration. Nor is it certain, in regard to any one of these, that its import is limited : though the contrary cannot be made evident. There is, for ought, which appears in the New Testament, as much uniformity in the original word, as in that by which it is rendered in English. We sometimes use the word e/er- nal, without designing to express eadless duration. But in such cases, the term does not change its meaning ; but we use it in a figurative manner. Between two nations, we say, that there existed an " eternal enmity." In this hyperboli- cal expression, we do not mean, that eternal signifies less, than endless, but we mean to express a great duration, though limited, by applying a term, signifying duration with- out limits. Should any one choose to consider' the matter in a light somewhat different, and suppose, that whereas the word eternal originally signified a limited duration by a figure only; such has now become its literal meaning, it would make no material difference. Let it be supposed, that an English divine in five or six places applies the word eternal or everlasting to the future punishment of the wicked ; — that he evidently uses the term, in about fifty places, to express an unlimited duration ; and in five or six instances applied the same word to human contention, or some object of a temporary nature ; no one, it is believed, would stop to in- quire, whether this use were literal or figurative, in order to ascertain what were the author's sentiments on the subject of future punishment. It would be universally understood that the author believed in its endless continuance. But, in this statement, somewhat more is conceded, than is necessa- ry. We have considered it as a given point, that the writer hcvo mnntioncd, uses the word eternaf in five or, six instances 34 2iB^ ,. LECTURE XXIII. to express merely a limited duration. That the Greek word, answering to this, is once used used by the writer of the New Testament in this limited sense, is far from being certain, though it is not improbable. In addition to this let it be considered, that in the very same sentence, in which the future life of the righteous is said to be eternal, the punishment, of the wicked is asserted to be eternal. These shall go away into erverlasting punish- ment ; but the righteous into life eternal. That in the latter part of the sentence, the word aicDvios signifies duration without end, cannot be questioned : tnat it should mean less in the the former, especially considering the common im- port of the term, is by no means credible. It will readily occur to you, that unless the scriptures prove the eternity of future punishment, they do not prove the eternity of future rewards, nor even the eternal exist- ence of the soul. And, if the pains of reprobates will have .'in end, so, for ought, which appears, may the happiness of f he righteous. But the arguments, drawn from the words eis aiwvas and aiwvios, however cogent, are far from being the only ones, which support the doctrine in question ; which doc- trine might have been proved from scripture, even if these terms had never been used. Consider the following pas- sage, recorded in the 9th chapter of Mark. " If thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet, to be cast into hell, into the fire, that never shall be quenched : Where their worm dieth not, and the fire is not quenched." It is difficult to conceive, whence language more powerful and more determinate, could be obtained. That the fire in which the wicked shall suffer, is not quenched, our Saviour has asserted no less, than five times, within the compass of a few verses. It has, I well know^, been replied, that allowing the fire to be un- quenchable, and the worm immortal, it does not hence fol- low, that the wicked will be eternally tormented by the one ,or the other. This answer is too trifling to give satisfaction. LECTURE xxin. 26? For what imaginable reason should our Saviour speak so explicitly and so repeatedly of the perpetuity of the fire, unless it were to be the perpetual instrument of punishment to the sinner ? Its duration is mentioned by our Saviour, as a weighty motive to deter from crimes. But of what impor- tance is it to the wicked, whether the fire, from which they are delivered be extinguished, or maintained ? Concerning those, in the invisible world, it is said, "Let him, who is unjust, be unjust still, and let him, who is filthy, be filthy still." — What is a man advantaged, if he gain the whole world, and lose himself, or be cast away ? — To the wicked God says, " I will laugh at your calamity and mock, when your fear cometh. When your fear cometh as deso- lation, and your destruction as a whirlwind." — It is said of the wicked, that they " shall be destroyed without remedy:" and repeatedly, that their " hopes shall perish." Further, our Saviour said concerning Judas, " It had been good for that man, if he had not been born." As an argu- ment against the final salvation of all men, this passage is conclusive. For, if salvation is universal, Judas is not ex- cluded. But if Judas partakes of salvation, his existence is inexpressibly valuable. Suppose him to endure as great sufferings as you please, yet being limited, they bear no proportion to the glory, which is to follow. His existence on the whole, would therefore, be to him, immeasurably ad- vantageous. It would be easy to accumulate passages of scripture, similar, in their import, to those which have been adduced. It is believed, however, that the evidence already exhibited is sufficient to prove, that the punishment of the wicked has no end. But to prove a doctrine, is one thing : to make men feel and live, as if it were true, is another. The laiter, in regard to the doctrine, now discussed, is far the more difiicult. By persons, who entertain a holy confi- dence in the government of God, the subject may, perhaps, be contemplated without agitation, though not without the '268 LECTURE XXI il. most profoimd and awful solemnity. But, that persons who make no pretensions to piety, who have scarcely consider- ed what is implied in the term, and would even be ashamed to be numbered among its votaries — that such persons should without anxiety, and the highest degree of terror, reflect on the doctrine of eternal punishment, as either true or prob- able, is a fact, of which no account can be given, without resorting to that deep depravity in the human heart, which prevents all the powers of man from their proper use, and renders him insensible to his acknowledged interest. That you may consider what is comprehended in the doc- trine, now proved, I borrow the representation of an elo- quent French writer. " When I endeavor to represent eter- nity, said he, I avail myself of whatever I can conceive, most firm and durable : I heap imagination on imagination, conjecture on conjecture. I go from our age to the time of publishing the Gospel, (hence to the publication of the law, and from the law to the flood, and from the flood to the creation. 1 join this epoch to the present time, and I im- agine Adam yet livirtg. Had Adam lived till now, and had he lived in misery, had he passed all his time in a fire, or on a rack, what idea must we form of his condition? At what price would we agree to expose ourselves to miseries so great ? What imperial glory would appear glorious, were it followed by so much woe ? Yet this is not eternity: all this is nothing in comparison of eternity? " I go further still. I proceed from imagination to imagin- ation, from one supposition to another. I take the greatest number of years that can be injagined. I add ages to ages, millions of ages to millions of ages. I form of all these one fixed number, and I stay my imagination. After this I sup- pose God to create a world like this which we inhabit. I suppose him creating it by forming one atom after another, and employing in the production of each atom, the time fix- ed in my calculation, just now mentioned. What nnmber- I.ess ages would the production of such a world, in such a LECTURE XXHI. 26 & manner require ! Then I suppose the Crcafor to arrange these atoms, and to pursue the same plan of arranging them as of creating them. What numberless ages would such an arrangement require. Finally, I suppose him to dissolve and annihilate the whole, observing the same method in the dissolution, as he observed in the creation and disposition of the whole. What an immense duration would be con- sumed ! Yet this is not eternity. All this is only a point in comparison of eternity." " My God," exclaimed the agitated preacher, " one night, passed in a burning fever, or in struggling among the waves of the sea, between life and death, appears of an immense length! It seems to the sufferer, as if the sun had forgot his course, and as if all the laws of nature itself were sub- verted. What then will be the state of those miserable vic- tims to divine displeasure, who, after they shall have pass- ed through the ages, which we have been describing, will be obliged to make this overwhelming reflection ; All this is but an atom of our misery ! What will their despair be, when they shall be forced to say to themselves ; Again we must revolve through these enormous periods ; again we must suffer the privation of celestial happiness : devour- ing flames again ; cruel remorse again ; crimes and blasphe- mies over and over again ; Forever, forever ! Ah, how se- vere is this word, even in this life ! How great is a misfor- tune, when it is incapable of relief! How unsupportable, when we are obliged to add /orezjer to it! These irons for- ever! These chains forever ! This prison forever! This universal contempt forever I Poor mortals, how short sight- ed are you, to call sorrows eternal, which end with your lives ! What, this life ; this life, which passeth with the ra- pidity of a weaver^ shuttle I This life, which vanisheth like a sleep ; is this what you call forever? Ah, absorbing pe- riods of eternity, accumulated myriads of ages ; these, if I may be allowed to speak so, these will be the/orerrr of the damned !'•' 702 LECTURE XXIV. In view of this painting, so vivid and so territic, you per- haps exclaim, the doctrine must be false. Then I will make but one request : it is. that you would abandon every im- morality, all profane language, all contempt of the Lord's day, all dissipation ; and exhibit the feelings of rational be- ings and christians, till you can prove the doctrine false, or even incredible. Do this, and I am silent forever. LECTURE XXIV. Resurrection. Though in contemplating human mortality our first anx- iety is naturally, and with good reason, directed to the in-= tellectual part of our natures, it is impossible to avoid all an- ticipation of that change, which death produces in the hu- man body. As the body has been our constant companion from the first moment of our being until the present time; as it has been the medium, through which many pains and many pleasures have been communicated ; as its preserva- tion has engrossed so considerable a portion of our thoughts ; it is by no means surprising, that a kind of dread is excited, at looking forward to the time, when all its func- tions shall cease, when its parts shall be separated, and when it shall be concealed in the earth, to prevent it from being either injurious or offensive to the living. Though, without revelation, it would not occur to man, that his body would be re-organized and revived, the thought, whenever suggested, could scarcely fail of meeting'the most cordial welcome. The desire of existence is universal. T.HCTURE XXIV, 271 And, though this desire is peculiarly strong in relation to the soul, it extends with no inconsiderable power to the body. Our present attention will be directed to that doctrine, which teaches the resurrection of the dead. Though the Stoics believed, that certain revolving periods would produce successive renovations in the system of the universe, it does not appear, that any tenet, similar to the christian doctrine of a resurrection was believed, or even known, among the pagan philosophers. However congenial this doctrine is to the native feelings of man, the opinion, which some of these philosophers entertained as to the inherent malignity of matter, and its influence in contamin- ating the soul, would have led them to view an eternal sepa- ration from it, as a thing more desirable, than a permanent reunion. When certain Epicureans and Stoics at Athens heard St. Paul discourse of Jesus and the resurrection, they treated him contemptuously : observing that he seera" ed to be a proclaimer of foreign deities ; not undestanding, as it is believed by very learned commentators, the term, which is translated resurrection ; but conceiving that ava6' TCiGis^ as well as it^aovs, was represented by St. Paul, as an object of worship. The doctrine of a resurrection was not expressly taught to the Jews by their inspired lawgiver. There is but one passage of scripture, T suppose, which will be thought to militate with this remark. It is found in the 22d ch. of Matthew. On a certain occasion, the Saddu- cees, who denied not only the resurrection, but the exis- tence of angels and spirits, came to our Saviour with design to perplex him, by asking, to whom would belong, io the res- urrection, the woman, who had been wife to seven brethren. Jesus, having first answered, that in the resurrection there is neither marrying, nor giving in marriage, adds, " But, as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living '^" 272 LECTURE XXIV. As our Saviour's interpretations of scripture are infallible, and as he here refers to a passage in the writing of Moses, in proof of the resurrection, it may be objected, that one pas- sage, at least, in these writings, teaches this doctrine. The assertion which we have made, you will observe, is only, that this doctrine was not by Moses expressly taught. That it was taught by implication, I neither affirm nor deny. Let any one revolve in his mind these words, " I am the God of Abraham, the God of Isaac, and the God of Jacob," and he will, I apprehend, hardly profess himself able to discern, how they directly prove, that the dead will be raised. At the time, when the words were uttered, the bodies of Abra- ham, Isaac, and Jacob were dead ; no language, therefore, could be designed to prove them alive. The Sadducees, it has been observed, denied the future ex- istence of the soul ; and this was probably their principal reason for denying the resurrection. Our Lord, it seems, aimed to prove the former of these, in order, that he might remove their objections against the latter. God called him- self, says he, in the time of Moses, the God of Abraham, of Isaac, and of Jacob. But he would not call himself the God of any not living. Therefore, these patriarchs were then liv- ing. Now, though this conclusion, could be applied only to the soul ; yet, as the Sadduces denied the future existence of the soul, to prove such existence was much to his pur- pose. If there had been any other passage in the books of Moses, more directly proving the resurrection of the body, this, it may fairly be presumed, would not have been cited : and, if there be none, it will hardly be pretended, I think, that the doctrine is expressly taught in these books. In our Saviour's time, however, the resurrection of the body was believed by many among the Jews. This opinion was held, it appears, by the sect of the Pharisees. For, when it is said, of the Sadducees, that they deny the resurrection, and the existence of angels and spirits, it is added, " But the Pharisees confess both," And when Jesus said to Martha, LECTURE XXIV. 273 "Thy brother shall rise again," she replied, "T know, that he shall rise again in the resurrection at (he last day." This opinion was probably collected from a niiinber of passages in the prophetical writings, " Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye, that dwell in the dust; for thy dew is as the dew of herbs; and the earth shall cast out the dead." If this passage is designed to be taken literally, it distinctly proves a resurrection of the body. But if it is figurative, intended to foreshow the restoration of the Jews, still with- out supposing some knowledge of the doctrine, we should harldly expect, that such a figure would be used, A simi- lar remark will apply to the well known passage in Ezeki- el, in which is mentioned the valley of dry bones. At"ter the vision, the prophet was directed to say, " Behold, O my people, 1 will open your graves and cause you to come out of your graves." Another more striking passage is found in Daniel. "And many who shall sleep in the dust of the earth, shall awake: some to everlasting life, and some to shame and everlasting contempt." In Job the 19th chapterj we have language, the apparent import of which strongly ia- vors the doctrine in question. In the septuagent version, which was commonly used by the Jewish nation, in our Saviour's time, we find a re- markable addition to the last verse of the book of Job., " So Job died, being old and full of days ; but 'tis wriiten, that he shall rise again, with those, whom the Lord raises up." This last clause, whether it be part of the original book, proves only, that whenever the passage was written, some ideas were entertained as to a resurrection. It is not my present purpose to inquire, whether in all, or any of the passages, cited from our English version, the lit- eral and obvious moaning is the true one. I only remark, that it must have been froai such passages, as these, wheth- er rightly or wrongly explained, that the doctrine of a 35 3V^ LECTURE XXIV. resurrection had, among the Jews, even before the introduc- tion of Christianity, obtained so considerable a currency. In the apocryphal writings, there is a remarkable passage, showing, that on the minds of some, this doctrine had the most powerful practical influence. When the seven breth- ren were tormented by the impious Antiochus, for not vio- lating their law, one of them is represented as saying, " The king of the world shall raise us up, who have died for laws, unto everlasting life." Speaking of the members of his body, " These saith he, I have received from heaven, and for his laws I despise them ; and from him I hope to receive them again." But whatever be our opinion as to the degree of evidence, afforded by the ancient dispensation in support of the doc- trine, the divine author of Christianity has, in the largest sense, " brought life and immortality to light." He has shown not only, that the grave cannot confine the soul, but even, that the body shall be set free from its bondage. This expectation, it appears was observed by the pagan enemies of the Gospel as the cause, why christians so willing^ Jy and courageously encountered death. And it was with design to frustrate this hope, that their persecutors consum- ed their bodies, and scattered their ashes in the rivers. The importance, which Christianity attaches to this doc- trine, is asserted by St. Paul, in very strong terms. " If the dead rise not, then is not Christ risen: and if Christ be not risen, then is our preaching vain, and your faith is also vain." This reasoning the apostle repeats in a following verse. We now proceed to notice those texts in the New Testa- ment, by which the doctrine in discussion is directly proved. " This is the will of him, that sent me, that every one, that seeth the Son and believelh on him, should have eternal life, and I will raise him up at the last day. — The hour cometh, when they, who are in their graves, shall hear the voice of God and come forth. — If the spirit of him, that raised up Jesus from the dead, dwell in you, he, that raised up Jesus from the LECTURE XXIV. 275 dead, shall also quicken," that is, make alive, " your mortal bodies. — As in Adam all die ; so in Christ shall all be made alive." The former part of this sentence expresses the death of the body ; the latter part, its revival. There shall be saith the same apostle, a " resurrection of the dead, both of the just and of the unjust." St. John, as appears from the revelation, had a vision of " the dead both small and great, standing before God. — Even we ourselves, who have the first fruits of the spirit, groan within ourselves, wait- ing for the adoption, to wit the redemption of the body." That this doctrine implies no impossibility, is apparent, both from the nature of the case and from particular facts. I. From the nature of the case. He, who creates, must be able to renew. He, who first collected and united the various parts of the human body, and organized theth ac- cording to his pleasure, can never want power to recompose and revive the same body. The substance of the human frame is collected from the air and water, from vegetables and from other animals. Vegetables, produced in one quarter of the globe,unite with those,which are reared in another, to increase its vigor, and advance its growth. Particles of the se bodies, which we now possess, once belonged, it may be, to distant islands and continents : they once passed into the canes of India, or were suspended from the figtrees of Turkey. Were the mass, thus composed once dissolved, would either more power or more wisdom be required for the reunion of its parts, than was employed in its original formation or its subsequent support? St. Paul's appeal to Aggrippa was therefore unanswerable, " Why should it be thought a thing incredible with you, that God should raise the dead ?" II. The possibility of the resurrection has been proved from particular facts. Three persons were raised from the dead by our Saviour ; Dorcas, the widow's son of Nain, and Lazarus. Jesus himself rose from the grave. At his death many bodies of saints, that slept, arose, and went into the holy city and appeared to many. 276 LECTURE XXIV. There can be no more difficulty in restoring to life one body, than another ; and it is absurd to speak of the impos- sibility of an event which has already happened. Our next inquiry is, concerninff those bodies, to which the soul shall be united. I. The language of scripture leads us to consider them, as the same with those, which the soul inhabited previously to death. "If the spirit of him, that raised up Jesus from the dead, dwell in you, he, that raised up Chri'^t from the dead, shall also quicken your mortal bodies." Here the re- vived body is declared to be that mortal body, which was the original tenement of the soul. To the same purpose is the passage, already cited. " They, who are in their graves shall hear the voice of the Son of God, and come forth." As nothing but the body is left in the grave, nothing else can come forth out of it. That body which was raised, is the same, therefore, which was deposited in the grave. Further, we are told by St. Paul, in the fifteenth chapter of his first epistle to the Corinthians, that at the resurrection, " this corruptible shall put on incorruption, and that this mortal shall put on immortality." The woixl body is doubt- less to be here supplied. The meanin;^ must therefore he, This corruptible body shall be incorruptible, and this mortal body shall become immortal. Hence you perceive, that the body which existed before death, is represented, as ex- isting afterwards, notwithstanding the great change, which it must undergo. It is the same body, though in one case mortal, and in the other immortal. A similar mode of expression is continued through the chapter. " It is sown a mortal body : it is raised a spiritu- ■ al body." As the pronoun it must have the same reference in both these clauses, identity is predicated of the body at both these periods. But though we are justified by these scriptures, in saying, that the body raised, shall be the same with that deposited, we arc not under (he necessity of concluding that it will LECTURE XXIV. 277 consist of the same numerical parts. When the saints shall arise, we cannot rationally believe, that their bodies will be marked by the diseases, of which they died. We cannot supoos?, that bodies will then be seen, enlarged by a drop- sy, or emaciated by consumption : or that those, who died, after having lost some parts of the body, will appear with this defect, when they shall be raised again. Ifyou ask, how the raised body can be the same, which died, unless it consist of the same numerical parts, I answer, that there is no reason to think, that the apostle was more rigid in the use of language, than other writers; or that he comprehended more than others, in the term identity. Now it is well known, that our bodies, while living, are continual- ly undergoing a change. Particles are constantly going off and new ones are added. Yet we do not consider, that cor- poral identity is hereby destroyed. If k were, the body of no living person would continue the same for two hours. One tree does not, either by age or growth, become anoth- er. The full grown elm is the tree, which its possessor once transplanted. Now, if such changes, either in vege- table or animal bodies, do not destroy identity, neither will the sameness of the human body be destroyed, because some particles are either lost, or added. The following objection is sometimes made to the doc- trine, under discussion. Particles of a human body may, after death, constitute part of a vegetable ; and this again may be incorporated with another human body. Two per- sons, therefore, may, at different periods, die in possession of the same particles. But, that two bodies should, at the same time, viz. at the resurrection, have the same particles, is an absurdity. To this objection we return a twofold answer. I. If the same numerical parts were necessary, to constitute the same body; as it has been divinely declared, that the same bodies shall rise, the wisdom and veracity of God would be engaged to prevent the occurrence, here contemplated. 378 LECTURE XXIV. But II. if, as we have endeavored to show, all the same numerical parts are not essential to the same body, the ob- jection ceases to have any weight. Though the body after the resurrection will be greatly changed from what it previously was, the sCriptures author- ize us to speak of it as the same body. How great a change m^y be produced without destroying the propriety of this language, it would not be easy to define. Such lan- guage, as the scriptures contain, would not, I think, be used, however, if the renewed body contained none of the parts, which the mortal body possessed. Without this, it would hardly be said, that those, who are in their graves will come forth ; that these bodies shall be quickened ; and that this mortal shall put on immortality. But whatever may be the addition or dimunition of parts, that there will be a great change in appearance and quali- ties, is certain. " Though sown in weakness, it shall be raised in power ; though sown in dishonor, it shall be raised in glory ; though sown a natural body, it shall be raised a spiritual body." Instead of that imbecility, in which mor- tal bodies participate, its members shall be complete, active, and vigorous. Instead of that humble, ghastly, or defor- med state, in which the body appears, when deposited in the earth, it shall be raised glorious in beauty. Instead of an animal body, having passions, and appetites, and wants, suited to the present material state, it shall become spiritual and refined, free from gross incumbrances, and from those appetites, which are hostile to intellectual and moral im- provemeat. There is reason to believe, that the bodies of saints will at the resurrection, be covered with a celestial splendor. This is proved not only by that passage in St. Paul's first epistle to the Corinthians, already quoted, but likewise from other passages in both parts of the sacred volume. " They, that arc wise, saith Daniel, shall shine as the brightness of the 'firmament, and they, that turn many to righteousnesS| tBOTURE XXIV. 279 as the stars forever and ever." To this, the words of our Saviour have a remarkable resemblance. " Then shall the righteous shine forth as the sun, in the kingdom of their Father." This splendid body will, it appears, resemble that which is possessed by our Lord in glory. Their vile bodies shall be changed, saith the apostle, and " fashioned like unto his glorious body." What kind of change, is here meant, we may perhaps form some idea, by certain facts, which the scriptures record. So intense was the splendor of Moses' countenance, when he descended from the mount, that the children of Israel could not endure it. The spectators, who witnessed the martyrdom of Stephen, " saw his face, as it had been the face of an angel." Such, but more glorious was the appear- ance of our Saviour, at his transfiguration. " His face did shine as the sun, and his raiment became white aud glister- ing ; exceeding white as snow, so as no fuller on earth could white them." As further evidence of the change, which will be produ- ced in the human body, it is said, that " flesh and blood cannot inherit the kingdom of God ; neither can corruption inherit incorruption." From this passage, it is further evident, that by the iden- tity of the mortal and immortal body, the apostle did not design to exclude a very essential alteration. But, that this change is both possible and real, we are taught by the aS^ cension of Christ. His body was raised from the grave, a material body. It was sensible to the touch. It was hand- led by St. Thomas. It was nourished by food. This body ascended from earth, and was received into heaven. Still, flesh and blood cannot inherit the kingdom of God* In the act of ascending, a change was therefore, produced ; and it became that which the apostle calls Christ's gloricms body. Agreeably to this the same apostle informs us, that when the last, trumpet shall sound, and the dead shall be raiset^ 260 LECTURE XXVI. those, who are alive and remain, wiil not die, but will all be instantly changed. When we consider the sudden and wonderful changes. which are produced in substances, by chemical application ; and that opake bodies are by such application, rendered translucent, I know not, that in regard to Enoch, Elijah, our Saviour, and those who shall be living at the day of judg- ment, there is any necessity to den}^, that the very same particles compose their bodies, both before and after this mighty change. In regard to the change, to be produced at the resurrec- tion, in the bodies of wicked men, we have little or no infor- mation As the bod ies of saints will be immortal and in- corruptible, so, we have reason to believe, will be the bodies of the wicked. In that glory and splendor, which will beautify the former, the latter cannot partake. This would ill agree with that shame and everlasting contempt, to partici- pate which, they shall be roused from the slumbers of the tomb. When the doctrine of a resurrection is mentioned in scripture, it is usually in application to the righteous. Though this suited the design of the sacred writers, the uni- versality of a resurrection is left in no uncertainty. In the words of our Saviour, already cited, we are taught, that all who are in their graves, shall come forth : not only " they, who have done well, to the resurrection of life ; but they, who have done evil, to the resurrection of damnation." And St. Paul, when brought before Felix, states it as an im- portant part of his preaching, that " there will be a resur- rection of the dead, both of the just, and of the unjust." Our future bodies, it appears, wiil be, as our present are, the channel, through which pleasure or pain will be convey- ed to the mind. " Fear him," saith our Lord, " who is able to destroy both soul and body in hell." This destruction of the soul and body can mean nothing but their punish- ment. In this therefore, the body will partake; or rather, it shall be the medium, through which the mind shall suf- LECTURE XXIV. 381 Jer. The greale#| possible degrees of that pain which liv- ing bodies are capable of enduring, is happily known but to few. What intense agonies may be endured by immortal, incorruptible bodies, can be conceived by none before the day of judgment. Each one of the senses may be an inlet to misery ; and pain may be seated in every member. To use the powerful language of inspiration, " it may come in- to their bowels like water, and like oil into their bones." And if the various parts of those bodies, which shall be restored to reprobates, will be the medium of suffering, it is analogous, that the bodies of.just men made perfect, should be restored to them for an opposite purpose. Though such parts of the body, as are calculated merely for an earthy state, can have no use, and will probably have no existence in the celestial world; it is by no means absurd to suppose, that a refined system of matter, resembling the glorified 'body of Jesus Christ, may become the vehicle of enjoy- ment. Hence it is, 1 conceive, that the intermediate state, be- tween death and the resurrection, though clearly taught in scripture, is sparingly mentioned. When the sacred wri- ters speak of a retribution, they generally refer to the day of judgment. " When thou inakest a feast, call the poor, the maimed, the lame, and the blind, for they cannot re- compense thee, for thou shalt be recompensed at the resur- rection of the just." The first epistle to the Thessaloni- ans is so remarkable for its frequent allusions to the day of Christ's appearing, and for omitting all mention of any previous retribution, as to lead some to conclude, though very unjustly, that the aposde either viewed the day of judgment as nigh at hand, or else believed, that the soul would remain insensible, until that period. I close this lecture with a few remarks. When we survey, or cherish these bodies, which we now possess, let us anticipate the changes, for which they are destined. They will soon be sown in dishonor. Of all 36 98SI LECTURE XXIV. portions of matter, they will be most oflfensive and most unpleasant to the sight. To use the language of Isaiah» " the worm shall be spread under them, and worms shall cover them." Still shall these bodies, in myriads, rise im- mortal from the ground. They shall burst forth into new and endless existence. While this consideration is most joyous to all the disci's pies of Him, who is " the resurrection and the life," it is fraught with alarm and terror to the impenitent. At pres- ent, whatever pain is violent, cannot be of long duration. The human frame is soon overcome by its intensity. But the bodies of the wieked will be raised immortal and indissoluble : and thus prepared for all the sufferings, which a righteous God has reserved for them. There will then be no hopes of annihilation to allay the fears of those, who now set themselves against the moral government of the most High. Their existence and their misery will be alike in- terminable. LECTURE XXV. On Demoniacs. Among the miracles, wrought by our Saviour, and re- corded by the evangelists, the recovery of persons, appar- ently under the influence of evil spirits, holds a conspicuous place. The common opinion, among Christians, has been, that the accounts of these miraculous cures, are to be literally un- derstood ; and, of course, that evil spirits had such posses- sion of the afflicted persons, as to produce disorder in body, or mind, or perhaps in both. Another opinion has been embraced by no inconsider- able number ; viz. that the persons, said to be possessed, were under the influence of natural disorders ; — but disor- ders of such a kind, as had been by heathens and Jews, es* pecially the former, attributed to the influence of evil spir- its, and that the common language was restained by Christ and the evangelists, though neither of them designed to coun« tenance belief in real possession. Our present design is to make an inquiry into this sub- ject. Lest there should be any misconception, I would observe, that both sides are agreed, that whatever may have been the 284 LECTURE XXV. origin of these disorders, the cure was miraculous. So tiiai whatever may be our ideas as to the inferences which might be made from either of these opinions, we are not to charge those, who hold either the one or the other, as doubting the divine authority of Christ or the integrity'of the evangelists. Although a very great majority of christians have believed in the doctrine of real possessions, the other has been de- fended by men of no less reputation, than Drs. Joseph and Richard Mead, Dr. Sykes, Dr. Lardner, and Mr. Hugh Farmer. I begin by observing, that the existence of evil spirits, whether denominated satan, devils, or daemons, is by no means inconsistent with reason. So far, as we are able to examine the works of God, there is a striking and regular gradation. The lowest effort of creative power appears to be dull, unorganized matter. Stones and metals seem entitled to a superior rank. These, however, as proof of divine wisdom, are not to be placed on a level with vegetables. In vegetables there is great diver- sity. But the lowest maybe considered as higher than any individuals in the mineral kingdom. The sensitive plant seems to approximate to animal life. Among brute animals, the series may be traced from the most sluggish, to those, which display the greatest sagacity and sprightliness. From the latter, to the least intelligent of our own race, the chasm seems not to be very wide. From these the gradation is con. tinued, till we arrive at those rare geniuses, wiiich, to the rest of men, are objects of admiration. Now, as the series may be traced thus far, is its greater extent improbable ? Will any person pretend to be confi- dent, that man is the highest efiect of creative wisdom? — that there is not, in the universe, any race of dependent be- ings, superior to our own ? On this subject, without revela- tion, no certainty could be ascertained : but surely i^ is not difficult to ascertain, on which side there is most probability. LECTURE XXV. 2fti5 Revelation enables us to decide in favor of that, which was before probable. But if there are creatures of rank, superior to man, analogy will justify the supposition, that they either are, or have been in a state of probation. The very idea of probation supposes, that they who are tried, may conduct amiss. Human beings have thus conducted, and arc depraved. No person, I think, will assert, that there is the least shad- ow of incredibility in the supposition, that some among su- perior intelligences have done the same. If they have, their character corresponds, in general, with that which is assign- ed in scripture to a being of great intellectual powers, called the devil, satan, the accuser, &c. These beings, from their character, would not be peacea- ble subjects of the divine government. Moral evil is of the same nature, whatever be the intellectual rank of those to whom it belongs. If there be bad angels, therefore, they re- semble bad men, with this difference, that their powers are much greater ; and, having existed a much longer time, their habits of sinning are proportionably more inveterate. If, in addition to this, it be supposed, that their doom is deter- mined, and they are placed beyond the hope of recovery, fur- therreasons will be apparent, why their malignity should be decisive, open, and without restraint. Such beings would be strongly inclined to injure the other subjects of Jehovah's empire. Ifyouask, why they should, I reply, For the same reasons, which induce men, whose depravity is un- speakably less, to be injurious to each other. Individuals of our own species are hostile among themselves. Nations employ their whole ingenuity in devising methods of dis- tressing those, with whom they are at war. This proceeds less commonly from malice, than from pride or unrestrained self love ; though not unfrequently from all these. The ve- ry existence of evil spirits, makes it credible, that so far as permission is given, they are injurious to other beings. Is it then, either mcredible, or highly improbable, th9t 286 LECTURE XXJV. such permission should be given ; which is to say, that oth- er beings should sometimes be in a situation, exposed to their malevolence ? Your first impression perhaps is, that if creatures of such pernicious character exist, the goodness of God requires, that they be so restrained, as that others shall receive from them no injury. However plausible this conjecture may appear, it is not supported by analogy. Vicious men are permitted to act with freedom ; and many others are placed within their power. They do, in fact, produce extensive injury. No inconsiderable part of human sufferings, results from the abuse of that power, with which wicked men are en- trusted. One tyrant may disturb, and does disturb the peace of millions. Now, it is, I presume, perfectly clear to your apprehensions, that the same difficulty exists in both cases. We should before hand presume, as confidently, that wicked men would be restrained from doing injury, as, that such re- straints should be imposed on other vicious beings of superior rank. Bur, as facts show, that our conjectui-e would, in one case, be erroneous, it is probably not less so in the other. Let it now be considered, that the scriptures speak with great frequency, not only of the existence of an evil spirit, as principal, and others, acting under his influence, but like- wise of the interest which they take in human concerns. Jn the Mosaic account of the fall of man, those powers are attributed to the serpent, which it is well known, do not belong to brute animals ; such as speech, intelligence, and the power of reasoning. Nor do I know how this account can be rationally explained without supposing the serpent, ac- tuated by an invisible, intelligent being, of insidious and ma- lignant character. In 1. Chron. xxi. i. it is said, that satan provoked David to number the people. In the book of Job, his existence and agency are strongly asserted, as likewise in the prophecy of Zechariah. In the New Testament, this evil spirit is denominated tkt ^od of this zi-orld : than which expression, nothing can more LBCTUKE XXHI. 287 evidently imply the interest, which he takes, and ihe power, which he exerts, in human offices. To destroy the works of the devil is declared to be the great objeci of our Sav- iour's advent. But our Saviour's office related entirely to men. It was for the inhabitants of this world, that his in- structions and sufferings were immediately designed. By consequence, this earth is the theatre of those works of the devil, which Christ came to destroy. It is further notice- able, that the progress of Christianity is represented in the following language, / beheld satan as lightning fall from Heaven. These passages clearly prove, that the world which we inhabit, is not secure from satanical influence. But the scriptures inform us more fully and more minutely. They represent, that this influence is not confined either to the bodies, or the souls of men, but is occasionally exerted on both. His great object is to corrupt the mind, and not un- frequently to injure the body. It was he, we have seen, who allured our first parents to taste the prohibited fruit. It was he, who provoked David to number the people. Chris- tians are required to stand against the wiles of the devil. The apostle speaks of him as " an adversary going about, seeking whom he may devour." Bad men are mentioned, as "led cap- tive by him at his will :" and yet, as within the possibility of being recovered from his snares. And our Saviour has taught us, that the devil comes and takes away the word from the hearts of indocile hearers, lest they should believe and be saved. Now, I well know, that the authority, here adduced is sufficient to substantiate any narrative; and that no per- son, who does not reject revealed religion, can question facts which rest on such foundation. Yet it may not be alto- gether useless to observe, that the doctrine of these passa- ges is supported by analogy. Vicious men are not content- ed to keep their vices to themselves ; and the more exces- sive their vices are, the greater effort do they make to pro- pagate them. As soon therefore, as it is shown, that there are devils or vicious beings, superior t© man. it becomes, in n 288 L,i:c'fURE xxui. a high degree, probable, even without any express testiraoo ny, that such beings will use their power in disseminating their own vices, — in promoting rebellion against the divine government. Nor have the scriptures been less particular in showing that satanical influence has, at some times, been exerted to injure the bodies of men. To such influence they attribute the tormenting disorder, under which Job suffered. Of one of the patients, restored by our Saviour, he speaks thus ; " This woman, whom satan hath bound, lo, these eighteen years." When St. Peter flrst instructed Cornelius in Christianity, he represented its author, as " anointed by the Holy Ghost, and with power ; and going about doing good, and healing all, who were oppressed of the devil." Let us now suppose an objector introduced, who observes, " All which you have already endeavoured to prove, I am not much concerned to refute." In those passages, which have been quoted, Satan or Devil, is the terra used. That there is such a being as this may perhaps, without great reluctance, be conceded. But as yet, the subject, originally mentioned, has not been entered upon. That subject was dcemoniacs or persons said to be possessed. But from these persons, it is never said by Christ, or the evangelists, that Satan was ejected, or that Devils were ejected : the term, used on these occasions, is always either daifioivis or duifiMvta. Now, the number of persons said in the gospel to be possessed is very considerable ; and this distinction being uniformly preserved, there is reason to think, that when Christ or the evangelists used the term daemon, they never meant the same as whcr. they spake of the Devil or. Salan. In reply I acknowledge the facts in general stated in the objection. Possessions are attributed usually if not inva- riably to damans^ and not to devils. The term daififop, occurs three times in the gospels, and LECTURE XXV. 289 CVvice in the apocalypse. The word Sacfioviov is found in the New Testament about sixty times. The word SctipoYiCofiiyoi,^ meaning possessed by daemons, is used in thirteen places. Moreover the word dn<6;los is never used in the plural num- ber when applied to any but human beings. That this word and earavas mean the same thing, there can be no doubt. And considering, that neither of these words, when not applied to men, is used in the plural number, and pos- sessions, with but one, if any exception, are attributed to daemons, which word is frequently used in the plural num- ber, the probability is so strong, as to be little short of cer- tainty, that the individual being, called satan or the devil, was not the immediate agent in those, who are said to have been daemonized or possessed. I say, not the immediate agent ; for he may have been, and probably was, the prin- cipal, or commander over those less elevated, but numerous spirits, called daemons. Both they and he, it is evident, are ©f the same moral character. They are alike in opposition both to God and men. That Satan is the enemy of God, needs not to be proved. That the dcemons are such, is evident from this considera- tion, that they are condemned to be tormented. Those, who possessed the man at Gadara, exclaimed to our Saviour, " Art thou come to torment us before the time ?" None, but the enemies of God, are reserved for pimishment. The daemons manifested their hostility to men, by the bodily sufFeriflgs, which they occasioned. The hostility of satan, or the devil was exhibited in the same manner, as appears from two passages, already cited; in one of which our Saviour speaks of a daughter of Abraham, whom satan had bound eighteen years ; in another, it is said, that Jesus went about " healing all those, who are oppressed of the devil." Now as satan and the daemons are spirits of the same moral character, and both have displayed their malignity by doing injury to the bodies of men, it does not seem at a! 37 290 lEifcCTURE XXV material to defefmine how great may be their resembl&nce, in other respects, or why both do not pass under the same name. There is, however, a remarkable passage in the 25th of Matthew, which ought to be noticed in connexion with this subject. There we read of a " place, prepared for the devil and his angels." There is, in my mind, a very strong pre- sumption, that by the angels of satan, here spoken of, are meant the dcemons. Mr. Farmer, whose name has already been mentioned, and who has written, with great ingenuity and learning against possessions, as commonly understood, argues in the following manner. The terms, answering to damon a. mong the Greeks, designate heathen dehies, many and per- haps most of whom, were the souls of dead men. He shows, that the Jews and early christians sometimes used the term in the same sense. "Now,"saith he, " the sacred. writers having given us no notice of their using the word in a new or peculiar sense, did certainly employ it in reference to possessions, in the same sense in which other persons did." His inference is, that as Christ and the evangelists believed in one God only, and did not believe, that human souls went from one body to another, they could not design to assert, that the persons possessed, were under any super- natural influence whatever; but must have meant this only, that the persons in question, had those disorders, whether of body or mind, which were usually attributed to daemons. In reply to this T observe 1st. that if the premises be just, there is between them, and the conclusion, a very enormous chasm. The Greeks and the Jews, and even early christians used the term daemons to signify pagan gods, or the souls of dead men. Christ and the evangelists did not use the term in any new sense. What is the inference? Irresistibly this, that Christ and the evangelists used the terms to signify pa- gan gods, or human souls. But this (jonclnsion is. saith Mr- LECTURE XXV. 291 Farmer, inconsistent with fact. Unquestionably it is. What then are we to do? Nothing can be more cert lin, thaii that where an inference, legitimately made, is false, the reason- ing is good, but the premises are bad. If it were true then, that the Jews, Greeks, and christians did invariably use the words answering to dcemon, to signify human souls or pa- gan gods, it would follow, that Christ and those who wrote the gospels, did ?io< use it in the same sense, in which others used it. But, it is not true, even by the concessions of this learned author, that the word dcemon among the Greeks al' ways signified beings of human origin. He allows, that some philosophers taught, that pagan demons were evil spirits of a rank, superior to mankind, and that many of the christian fathers were of the same opinion. Therefore, Christ and the evangelists might have used these words, as they had been previously used by some of the Greeks, and as they were frequently afterwards used by some of the christian fathers, and yet have meant by them neither less, nor more, than evil spirits of a rank superior to mankind 5 which perfectly corresponds with the ideas, usually enter- tained of possessions. Another argument, distinct from this, ought not to be omitted. It is certain, that the word &eos, among the Greeks, Avas frequently applied to dead men, and seldom or never applied to such a being, as Jehovah, or the God and Father of Jesus Christ. Yet, that the writers of scripture apply the term to this glorious Being, will not be denied. It is evident then, that some words are used by the sacred writers, to express characters, very different from those, to ■which the same terms were applied among the Greeks. So that were it fact, which even by concession, it is not, that the Greeks before the coming of Christ, or the christian fa- thers afterwards, invariably used the term daemon to signify characters, different from those, to which possessions are commonly attributed, it would not follow, that Christ and ■he evangelists used this term in the same manner. 2aa LBOTURE XXV. It may be objected, that though this word was by th* Greeks, applied to beings very different from Jehovah, yet at the time of our Saviour, the Jews had long been habitua- ted to the septuagint version, in which the term is applied to Jehovah ; and therefore, in such use there could have been no ambiguity. In answer to this, I observe, that there was a time, when the septuagint version was made. At that time, the word above mentioned was applied to a being, extremely different from those, who had been previously designated by that term. Therefore, were it necessary to suppose, that the term doRmon carries a different meaning in sacred, from what it does in profane writings, such change of meaning would have been analogous to another well known fact ; and there- fore not incredible. Dr. Lardner's testimony on this subject, is of great val- ue, not only on account of his learning, integrity, and can- dor, but because he is known not to have held those senti- ments, which we endeavor to defend. " As the full punish- ment, (says he,) of fallen angels, as well as of bad men, was deferred to the great day of general judgment ; it was the opinion of many at that time, that some of those evil angels and spirits, were allowed, (though not without control,) to visit the region of our air, and this earth, and to inflict dis* eases and other calamities on men. Of this number, con- tinues he, are these unclean spirits," meaning thereby those which went out of the man and passed into the swine, and which are, by the evangelist, denominated daemons. It is hence evident, from the concession of this 'learned writer, not only that many, at the time, when our Saviour was on earth, were of opinion, that wicked spirits superior to men, viz. fallen angels did inflict diseases j but that those unclean spirits, by the evangelists called daemons, were of this number. In other words, that many did use the term daemon then to denote a fallen angel. By consequence it was not exclusively used to express a departed humap, soul. (Lard. 1. 435.) LECTURB xJtv. 293 Lest the preceding remarks should appear, in any mea- sure, obscure, I will again briefly state the great argument against possessions. Firstly, it is laid dmvn, that dtcmons, to whom the sacred writers attribute possessions, were gener- ally understood before and after the time of Christ, to be heathen gods, or the souls of departed men: — It is then ad- ded, that the sacred writers, having given us no notice of using the term in a new or peculiar sense, did certainly em- ploy it in reference to possessions, in the same sense, in which all other persons employed it. Therefore Christ and the evangelists could not design to assert, that the^dasmoni- acs were under any supernatural influence, whatever. In opposition to this, I have endeavored to show, I. That the conclusion does by no means result from the premises : JI. That the only legitimate inference is, that the New Tes- tament writers design to attribute certain disorders to pagan gods or the souls of dead men. III. That as this conclusion, which unavoidably results from the premises, does, by con- cession of those, who use the argument, contain a falsehood, there must be falsehood in the premises: IV. That accor- dingly, by the same concessions, the term daemon, does not always mean departed human souls, but sometimes evil spirits of a rank, superior to mankind, and it is allowed by Dr. Lardner, that among many, in our Saviour's time, it signified a fallen angel: and lastly, That the supposition, were it necessary to make it, that the sacred writers did use the term daemons in a sense, somewhat peculiar, would not be incredible. The truth is, that the terms, answering to damon^ have great variety of meaning. They mean in general beings, superior to men. They may be supreme Gods, or subor- /dinate gods ; or, merely spirits, whether good or bad, — whether of human or divine origin. By Scapula we are told, that damon means god : and that it is often indiscriminately applied to any god, or goddess. He quotes from Plato, a 3entenc;e in which theCpverpor of the universe is called dai-. 294 LECTURE XXV. f'tov fi, yiGTos. Damon, on some occasions, seems to be sy- nonymous with genius, and may be either good or bad. As we say, that a man was led to such an action, either by his good genius, or by his bad genius. By the daemon of Socrates is generally unde* stood a guardian, or friendly spirit. Some philosophers, as has already been observed, taught, that daemons were evil spirits of a rank superior to mankind. By others, human souls are called daRmons. — There is one term in popular use among ourselves, which I conceive, answers in general to the terms, which are used in Greek : I mean the word spirits. This word we apply to beings both good or bad : to God, to angels, to devils, and to the souls of dead men. The agreement between the words daifjovis^ in Gre« k, and spirits in English, will further appear, if we consider, that the daepions, mentioned in the gospel are often denominated unclean or evil spirits. Were it said in the gospel, merely, that certain persons had daemons, we could not thence conclude, that they were under bad influence, any more, than if it were said, that these persons had spirits. The character of the daemons is to be learnt from the effects, which they produced ; the lan- guage, in w hich they spake ; and the manner, in which our Saviour treated them. It now appears, I hope, that on supposition, the posses- sions were real ; and the persons damonized were under the influence of malignant spirits, there is nothing wonder- ful in the use, which our Saviour and the evangelists made of the corresponding Greek terms. The opponents, indeed, of the common opinion often re- sort to this position. " Christ and the evangelists must have used language, as it is commonly understood, or as it was ysed by others ;" but it is most certain, if th>^ir sentiments on the general subject, be just, that he did not use language in this way. In common use, by their own concession, the word ^cci- f,o\iCoiJ6\os then, expressed not only the disorder itself, LECTURE XXVI. 296 whether of body or mind ; but also the cause, whence it proceeded, namely, daemons. But the New Testament wri- ters, they tell us, mean to express by it, the disorder itself, but not the cause. When a Greek or a Jew said of any one, that he was a demoniac, he meant to assert two things, 1. That he was, in a particular manner, disordered, and, 2. That this disorder was produced by evil spirits. But the writers of the New Testament, according to the sentiments, which we oppose, when they used the like expression meant the former of these, but not the latter* LECTURE XXVI. On Demoniacs, An objection against the doctrine of real possessions, drawn from the use of the term doemon, was noticed in my last lecture. This term, it was there shown, is very gener- al, and corresponds, in a great degree, to the English word spirit. It does not designate the moral character of the be- ing, to whom it is applied. It is used in relation to the Su- preme God, by Plato and Isocrates. It was used by cer- tain philosophers, and afterwards by some of the christian fathers, to signify evil spirits of a rank superior to mankind. It was likewise used, and I apprehend, very commonly, to signify the souls of dead men. The evangelists did not apply the term either, in the first or last of these senses, but in the second. They did not assert that demoniacs were disordered by the Supreme Deity, or I 296 LECTURE xxVi. by the spirits of the dead, but by spirits of a malignant chaiv acter, and of a rank superior to men. The term is not used, therefore, in the New Testament in a sense unknown among the Greeks, But, even if it never had been, by the Greeks, applied to any beings, but the Supreme God, or human ghosts, we could not infer, that the evangelists uniformly applied it to these objects. For they use the word 3£os to signify Jeho- vah, a being most strikingly different from the daipao^ fiz^wros and the deified heroes of antiquity, who were indiscrim- inately denominated 3{:oi. I now proceed to notice a further objection : namely, that evil spirits seem never to have had such power, at any oth- er period of the world, or at any other place, as the com- mon opinion supposes them to have possessed in Judea, at the time of our Saviour. This objection may be met, either by admitting or deny- ing the fact. I. Let the fact be conceded, that demoniacal possess- ions were seldom or never known, but in the land of Judea ; and at the time, when Christ was engaged in his ministry on earth. From the nature of the case, and from numerous express declarations in scripture, it is evident that there is perpetu*- al hostility between the interest of Christ, and that of Satan. The nature of the case teaches this, because the grand ob- ject of the one is to promote order, virtue, and happiness ; that of the other to promote confusion, vice and misery. I'he declarations of scripture, to which I refer, are these. " I will put enmity between thee and the woman, and between thy seed and her seed. (Gen. iii. 15.) For this purpose, was the Son of God manifested, that he might destroy the works of the devil. (I.John iii. 8.) Again, I beheld sa- tan, as lightning fall from heaven." This last is termed, by Bp.W^rburton,"a strong and lively picture of the sudden pre- cipitation of the prince of the air, from the place wh^re \n LECTURE XXVI. 297 had so long held his usurpation, hanging like a pestilential meteor over the sons of men." The empire of Ciirist, it is evident, is to be established on the ruins of that which the malignant spirit began, when our first parents vvcre allured to rebel. Now, when our Saviour came to open his dispensation of grace and purity, — when he came to " turn men from dark- ness to hght, and from the power of satan to God ;" — when the minds of men were to be redeemed from the slavery of prejudice and crimes, it was to have been supposed, that whatever power over the bodies of men, was permitted to sa- tan, would be employed with peculiar assiduity and viru- lence ; as it is said in the apocalypse, " The devil is come down unto you, having great wrath because he know- eth he hath but a short lime-" Nor is it improbable, that, to render the triumph of Christ the more signal and obvious, restraints on infernal malignity and power, a little previous to our Saviour's ministry, might have been, in some degree, diminished. But, 2ndly. We arc undcrno necessity of granting, that demoniacal possessions were confined to the time at which our Saviour appeared ; or even that they were more fre- quent then, than previously. The learned writer against the common opinion concern- ing dernoniacs, not onlj acknowledges this, but takes much pains to prove it. With respect to demoniacs, says he, we meet with them in writings of the greatest antiquity, partic- ularly in jEschylus, Sophocles and Eurypides, They oc- cur also in the ancient historians, as well as in the writings of physicians. With respect to the philosophers, it is need- less to appeal to the testimony of particular persons ; for demonology composed a very eminent part of the Pythago- rean and Platonic philosophy. That possessions were sup- posed common among the Jews, is evident from Josephus, who speaks of persons having lived many ages before his time, who were distinguished for their skill in exorcism, ^hat possessions were not confined to Judea, is futher eyi- 38 ■^.. 'i!d& LKCrURE XXVI. dent from the Acts of the Apostles. The following occui^ rence happened at Ephesus, " Then certain of the vaga- bond Jews, exorcists, took upon them to call over them, that had evil spirits, the name of the Lord Jesus." The univer- sality of demoniacal possessions appears from Plutarch, as quoted by MacKnight, in which a method of treating them,, is mentioned, as practised by most nations. Now, whether such methods of ejecting daemons were whimsical or not, is perfectly immaterial to our present pur« pose, which is to show, that cases of supposed possession were not peculiar to the age and country of our Saviour. It may, perhaps, be thought a very strong presumptioa against this, that we find nothing of this nature at the pres- ent day. If evil spirits had once both the disposition and the power to enter and molest human bodies, why, it may he asked, are no similar effects now produced ? I answer, that our inability to account for such a fact, is no argument against it. We are unable to perceive, why some wicked men are permitted to accomplish their designs, while others are restrained We are unable to show why the plot of Ha- man for burying in ruins all the captive Jews, was rendered abortive, while that of Herod for murdering the infants was suffered to take effect. We are unable to tell, why Paul was rescued from the forty conspirators, who had vowed his destruction, while, on Stephen they were permitted t© satiate their malice. But though our inability to account for a fact asserted, does by no means disprove the assertion; and there might be reasons, why demoniacal possessions should be suffered at one period and not at another, though such reasons wert concealed from us, the remark may not be necessary on the present occasion. We arc able to assign at least a proba- ble reason for this difference. Since the coming of Christ, the power of satan over the human mind has unquestiona- bly been restrained. The moral condition of those coun- tries, in which pure christionity has been promulgated, is changed materially for the better. Now, why should no; tEctuRE xxvn. i&B this infiuencc be restrained, as well in regard to the bodies, ias the minds of men ? And why should not the triumph of the Saviour be made apparent in both cases? If the com- mon opinion be correct, it has been apparent in both. A further objection to the doctrine of real possessions is this. St. Paul says, in the 8th chap, of 1. Corin. " we know, that an idol is nothing in the world ;" and the sam6 idea is evidently communicated in the 10th chapter ; " What do I say then, that the idol is any thing ? But this I say, that the things, which the Gentiles sacrifice, they do sac- rifice unto dasmons, and not unto God." Now it is asserted that idols and daemons are the same* If so, we have the ^ieclaration of St Paul, that daemons are nothing in the world. Consequently, they could not have produced those effects •n human bodies, which have been usually ascribed to them- Without saying any thing as to the identity of idols and daemons, in this place, which is however, not indisputable, 1 observe, that the objection proves too much for those, by whom it is offered. They believe that daemons are the souls •f dead men ; and surely, St. Paul did not mean to teach the doctrine of annihilation, by saying that the souls of dead men are nothing, i. e. that the soul has no existence after death. By consequence, the expression must be understood with some limitation. When the Apostle asserted, that an idol is nothing in the world, if he used the word tidcolov^ as synonomous with ^ai^cuy^ he must have meant merely that an idol is no god, and as such is not to be regarded. That this is the meaning of the place, expositors seem generally agreed. It is thus expounded by Doddridge, Whitby, Mac- Knight and Piscater. Again, the account, given of the damsel at Philippi, is supposed by some to militate with the common ideas of the daemoniacal possession. The account is this : " It came to pass, that as we went to prayer, a certain damsel, possessed with a spirit of divination, met us. The same followed Paul and us, and cried, saying. These men are servants oi .the most high God, which show unto us the way of salva- to6 LECTURE XXVI. tion. Paul, being grieved, turned and said unto the spirit, I command thee, in the name of Jesus Christ, to come out of her. And he came out the same hour." That which our translators call a spirit of divination, is in the original nytv/Aa 7iv3w\os spirit of Python. Now, Apollo, it is well known, has frequently the epithet pythius, and his priestess at Delphi was denominated Pythia. " It is here asserted then," saith the objector, " that the damsel had a pythonic pirit, or the spirit of Apollo. But who can believe that either the sacred writer, or St. Paul designed to assert any connexion, as subsisting between this disordered person and as heathen God ? Therefore, the meaning must be, that the person in question was insane, and that her insanity was of Such a kind, as was usually attributed to that prophetic- spirit, which was supposed to actuate the priestess at Del- phi ;" and if So, the word daemonized may be used with sim- ilar latitude. Such is the objection, and I frankly acknowledge, that in my apprehension, it has more weight than any other, brought to oppose the common opinion. Still I conceive it is not insurmountable. I concede at once, that the sacred writer did not mean to assert any connexion between the disorderd person and a heathen god. I am willing to allow too, thai merely the cir- cumstance of her being said to have the spirit of Python, is not sufficient to prove her a demoniac. That she was such how- ever, is shown by other circumstances. Paul commanded the spirit to come out of her, and it came out the same hour, at which time, her masters saw that the hope of their gain was'^one : that they should no longer be paid for her sooth- saying, i. e. foretelling future events ; the power of doing which could not surely result from msanity, or from bodily distemper. By the terms spirit of Python, the sacred writer means merely a prophesying spirit. Whatever reference the term once had to Apollo, by long use, this reference seems to have been lost. Accordingly Abp. Potter and Scapula, de- LECTURE XXVI. 301 fine tiv&fov^ a prophesying daemon. From the former of these auihors, I quote the following remarks. " As to the origin of this name, there arc various conjectures : the most probable of which seems to be, that it it was taken from Ap- pollo Pythias, who was thought to preside over all sorts of divination, and afterwards appropriated by custom to this species : for so we find a great many words of general sig- nification, in time made peculiar to some one part of what they signified before. To give one instance zvqapvos^ by the ancient Greeks, was applied to all kings, as well the just and merciful, as the .cruel, and whom we now call tyran- nical : but in more modern ages, was appropriated to the latter sort, and became a name of the greatest ignominy and detestation. On the contrary, words of a more narrow and limited sense, have sometimes passed their bounds, and tak- en upon them a more general and unconfined one : so fiaw- Tiia, which at first signified only that sort of prophesying, which was inspired with rage and fury, being derived «7co Tov (.laiycaSat, from being mad, came at length to be a gen- eral name for all sorts of divination." To those of you, who give most attention to this subject the following idea, perhaps, at this moment occurs ; viz. that the wopd daiuoyi^ou{;\os, may have lost some part of its original import, as well as the phrase ix^ *^ n-\iv.aa 7cv3oi- os. And why may we not suppose, that the evangelists had as little reference to any evil spirits, when they used the for- mer, as the writer of the acts had to Apollo, when he used the latter ? This 1 conceive to be exhibiting the objection in the strongest possible light. To which my answer is this. I do not consider the doctrine of real possessions, as proved merely by the circumstance, that the persons in question are said to be daemonized, or to have daemons ; but chiefly by the manner, in which they are addressed by our Saviour, by their conduct, and by the remarks, which the evangelists make on the subject, all which will be more jiarticularly considered hereafter. 30^ tEOTl/RE XXVS. At present 1 proceed to notice another objection, which is, that the common belief concerning demoniacs is attended with dangerous consequences. " Endless superstitions,'^ says Mr. Farmer, " hath the doctrine of possessions gene- rated among mankind." It is further asserted to be incon- sistent with those ideas of divine government, which are clearly revealed in scripture, and even with the proof of revelation by miracles. I. The doctrine is said to have produced endless super- stitions. — That there have been many superstitions, which* without this doctrine, would not have existed, maybe safely allowed. But the abuse of any assertion, or doctrine, does by no means prove its falsity. It is not easy to mention any doctrine, whether of natural or revealed religion, which has not been abused. I knovv not whether there would be any superstition, existing in the world, were there no belief in God, and a divine providence. But would this be a good argument in favor of atheism ? Perhaps no law was ever enacted, which has not been abused. Perhaps no system of education was ever adopted, of which some persons have not made a bad use. As Christianity itself is not, so neither is any particular view of Christianity, answerable for those ab- surdities or crimes, which do not flow from it by legitimate consequence. II. It is said, that the doctrine of possessions is inconsist- ent with those ideas of divine government, which are clear-' ly revealed in scripture ; in which ideas it is implied, that God is alone the Governor of the world ; for the opinion in question, it is asserted, seems to allow the existence of oth- er beings, able to oppose him, and disconcert his purposes. I answer, that this objection can have no weight in appli- cation to any denomination of christians now in existence. Against the ancient Manicheans, who believed the eternity of an evil prince, it would have been forcible^ because they supposed this evil being not completely under the con- trol of the good being. But those who embrace the com« inon opinion as to demoniacs, do not suppose that daemons are less under the divine control, or less dependent on God, i.E€TURE XXVI. 303 than wicked men. The latter habitually break the divine laws, oppose the benevolent purposes of God's government, and produce great disorder and misery on earth. Now, if this is not inconsistent with those ideas, which the scripture give us of the divine supremacy, neither is that doctrine, which attributes similar effects to spirits of a more elevated rank. If the supremacy of God is not impaired, when a passion- ate man inflicts such a \vound on his neighbor, as injures his health, or produces delirium, neither would it be im- paired, if the same effects were produced by an invisible daemon. Though the scriptures uniformly represent the Deity as presiding over the Universe, and every other creature as absolutely under his control, they are no less uniform in de- claring, that the government which God maintains, is car- ried on through a great variety of means and subordinate; agents. Angels are employed for purposes both of grace and severity. By an angel was David punished for num- bering the people. By an angel was destroyed the vast Assyrian army. The angels of the Lord encamp about his saints. '^ They are all ministering spirits, sent forth to minister to them, who shall be heirs of salvation." To pro- mote the same general object, but in a capacity more hum- ble and confined, he employs virtuous men. Men of a dif- ferent character exist under his government, and are by no means inactive. Even them too, he often employs, in ful- filling the purposes of his infinite wisdom : not by impell- ing them to sin, — not by infusing into them evil desires ; but by overruling, to the best purposes, those actions, which, without such impulse or infusion, they choose to perform. Now, if there be vicious beings, of a rank, superior to men. it is strikingly analogous, that they too should be suffered to exhibit their characters, i. e. to perform vicious actions, and that these actions should be so restrained and overruled, as io advance ihose"1?ffr designs, which it wrjs Jhoir tendencv" 1*0 impede, or render abortive^ 304 LECTURE XXVI. But III. The doctrine of demoniacal possessions is said to be inconsistent with the proof of divine revelation, which arises from miracles. For if evil spirits can produce such effects, as this opinion ascribes to them, how can we be certain, thai any system of reHgion is of divine origin, mere- ly because it is accompanied by miracles. — To this I reply, I. That from the perfections of God, and from facts, re- corded in scripture, we may be confident, that no invisible agent will ever be permitted to exhibit such works in favor of falsehood, as are not accompanied with greater works in favor of the truth. We can by no means imagine, that God would remove restraints from invisible agents, with inten- tion, that men should be deceived. If, therefore, visible effects are permitted, contrary to the established course of events, with design to confirm a lie, we may be confident, that greater effects will be produced, by which, such proof will be counteracted. — Accordingly we find, that when the magicians entered into contest with Moses, and either per- formed real miracles by infernal influence, or practised legerdemain with great dexterity, he, by the finger of God, was enabled to cover with shame, those, who instituted the competition. II. There is another criterion of very great value; I mean the moral tendency of those doctrines, in favor of which the miracles are wrought. No external evidence wonid be suflicient to convince us of the divine origin of a system, enjoining, or decidedly allowing immorality. But the objection, which we are now considering, wheth' er brought against revelation, or against that particular te- net, which implies the influence of demons, is, I apprehend 'of very little practical importance. For, there is not prob- ably a person on earth, tolerably enlightened, who would reject Christianity, if once convinced, that those miracles, recorded in the Gospel, were in fact wrought. Persons may pretend to disbelieve, and some do disbelieve, that the miracles attributed to Christ, were ever wrought; but for many centuries, no infidel, after acknowledging these, ha^ LECTURE XXVI. jMb rejected the Gospel. Such an absurdity, after all the proof, which has been given of the benign influence, which Christi- anity has on the human character, will, it is probable, never again be witnessed. But suppose you were to meet a person, of so extraordi- nary a cast of mind, as to allow the truth of evangelical history, so far as it relates to the expulsion of daemons by our Saviour, and yet professed himself wholly uncertain, as to the moral character of Christ, and whether his mirac- ulous powers were derived from above or beneath. Con- cerning the moral character of possessing daemons, he could have no doubt. Their malignity was rendered sufficiently plain, by the sufferings, which they occasioned, and by the torments, which, they acknowledged, were in reserve for ihcm. The interest of Christ, it is evident, *was opposite to theirs. To those, whom they afflicted, he restored san- ity, both of body and intellects. Our Saviour himself show- ed the absurdity, as well as impiety, of the opinion, that he cast out daemons by infernal influence. " If satan cast out satan, he is divided against himself: how then shall his kingdom stand ?" With such an objector, as we haVe sup- posed, you have nothing further to do, than to ask, whether it be a matter of uncertainty, that the opposite of darkness is light ; and the opposite of malignity, is benevolence ? Whether a person in league with the powers of darkness, would have done more towards enlightening this world, not only than any individual, whether prince or philoso- pher, but incomparably more, than all uninspired men of every age? Whether a person, whose character was that ef consummate falsehood, deceit, and impiety, as the char^ acter of Jesus must have been, if he wrought miracles by infernal power, would have set himself, summis viribus^ against every vice, every prejudice, and corrupt propensi- ty t and, while he exhibited, in his own life, unparalleled and untarnished purity, he would have communicated to the world, a system of religion, which was. never embraced by a nation, a community, or an individual, withput produ* 39 30t I-ECTURE XXVI. cing an extraordinary measure of happiness and virtue ; a religion, whose votaries are the excellent of the earth, just in proportion, as they honor its author and conform to his precepts ? But you will never, I am confident, have occasion to re* sort to this reasoning. You will never meet a person, whoj after being convinced, that Christ wrought the miracles, which are attributed to him, will deny the truth and divinity of the Gospel. Whenever he acknowledges, that Jesus did eject daemons, no doubts will be pretended, whether it were done by Beelzebub, or by the finger of God. Now if a vast majority of christians, far from being stum- bled at the doctrine of daemoniacal possessions, believe Christianity the more firmly on account of that power, which Christ displayed in counteracting them : and if in- fidels do never reason in the manner, which the objector supposes, and if they did, could be answered with perfect facility, how little ground does this objection afford for dis-*. carding the opinion, usually received ? LECTURE XX Vn. 071 Demoniacs, It is my present object to consider some of those pas- sages in the New Testament, which relatejto daemoniacal pos- sessions ; that we may the better judge, whether they can be reconciled with the opinion, that nothing more is meant, than bodily distempers. In giving an account of our Saviour's preparing his twelve apostles, for their ministry, St. Mark uses the following language, "• And he ordained twelve, that they should be with him, and that he might send them forth to preach, and to have power to heal sicknesses, and to cast out daemons." Here, you perceive, that the ejection of daemons is clearly distinguished from the cure of diseases. Now, if dasmon- ized persons were merely under the influence of natural dis- orders, why should the sacred historian make this distinc- tion ? On this supposition, it is very evident, that the latter clause conveys no new idea at all : it only reiterates part of what had just been asserted. Say, if you please, that daemonized persons had a particular kind of disorder. Be it so. The language will, however, be precisely similar to th-is, " He sent them forth to cure sicknesses, and to cure fevers." What conceivable need is there for adding the la? ter clause ? 308 LECTURE XXVIl. In the Gospel of St. Luke, we find observed the same dis- tinction between those, who were daemonized and those who were sick ; for he speaks of " certain women, who had been healed of evil spirits and infirmities :" and when the twelve disciples were actually sent forth,their commission was couch- ed in similar language ; " Then he called his twelve disci- ples together, and gave them power and authority over all daemons and to cure diseases." Further, Jesus said in re- lation to Herod, " Go and tell that fox. Behold I cast out daemons, and do cures.'' Now, let it be considered, that whatever be the truth, as to daenloniacal possessions, the Jews, in our Saviour's time, did believe in them. And is it not extremely evident, that the language^ which our Saviour used, was calculated to con- firm them in their opinion ? The sentiment if true, is an error of no inconsiderable magnitude. According to the ideas of our opponents, it is an error of great magnitude. It has filled the world, they tell us, with various kind? of su- perstition. It is inconsistent with scriptural ideas of divine Supremacy, and even with that proof of revelation, which arises from miracles. But if this be true, our Saviour must have known it, as well as the gentlemen, who make these remarks. Is it not then surprising, that he said noth- ing to correct the error? But he did more, than barely to leave them in quiet possession of the opinion : he did much, it would seem, to establish it. This will further appear from other passages. The following account is given us by St. Luke» " When he came forth to land, there met him out of the city a man, which had daemons a long time, and ware no clothes, neither abode in any house, but in the tombs, when he saw Jesus, he cried out and fell down be- fore him, and with a loud voice said, what I have to do with thee, Jesus, thou Son of God, most high? I beseech thee, torment mc not. For he had commanded the unclean spir- it to come out of the man. For often times it had caught him; and he was kept bounflKwith chains, and in fetters; and he brake the bands, and was driven of the daemon into LECTURE XXV«. 309 the wilderness. And Jesus asked of the daemon. What is thy name ? And he said Legion, because many daemons had entered into him. And they besought him, that he would not command them to go out into the deep. And there was an herd of many swine, feeding on the moun- tain, And they besought him, that he would suffer them to en- ter into them : and he suffered them. Then went the dae- mons out of the man and entered into the swine. And the herd ran violently down a steep place into the lake, and were choaked." Here, you will observe, the daemon is rep- resented, as speaking repeatedly, and as offering a re- quest. If the daemoniac were under the influence merely of a bodily distemper, what was it, which asked permission to enter the swine? Was it the distemper? The very idea is absurd. Was it the man himself? " Yes, replies an op- ponent, he fancied himself possessed by an evil spirit, and believed that the spirit, through the medium of his organs, made this request." There would be plausibility in this reply, but for the two following considerations ; 1. If such were the fancy of the insane person, why slmnjdour Saviour, who came to diffuse truth, and not to establish errors, use such language, as was obviously calculated to leave this impression^on all present, that daemons were concerned in the case ? Th«t his words are thus calculated I need not assert, after having read them. II. The request was granted. " Then went the dae- mons out of the man, and entered into the swine." Surely this was not the daemoniac ; for he, at this time, was cured. Yet, whatever it was, it was the same, which asked ine lib- erty. It was therefore, neither the man, nor the distemper. The inference seems undeniable. 1 therefore repeat the question, which has been proposed. Why did our Saviour and the evangelists, use such language, as tended to confirm a popular error, especially if, as many assert, the error tends to produce extensive mischief? Or rather, can it be sup- posed that they did so ? To this inquiry the opponents of the doctrine under ex- *31fe» LECTURE XXVll. amiiiation reply, " That it is no unusual thing for all sort* of persons, and particularly with the divinely commissioned instructors of mankind, to adopt the popular language, with- out designing to countenance, the opinion, on which the lan- guage was originally founded." In proof of this, they tell us, that the sacred writers speak of the rising and setting of the sun, though the succession of a day and night is well known to proceed not from the revolution of the sun, but of the earth. In answer to this I observe, that tliere are three cases, in which popular language, founded on false opinion, may be adopted. 1. When it is difficult to change the popular phraseology, and when the error, on which it is founded, is of no importance. This applies to passages of scripture, in which the sun is said to rise and set, and to rejoice in run- ning his race. It is so difficult to alter this phraseology, that philosophers have not attempted it. They speak of the sun passing through (he Zodiac, and of the sun's rising and setting, with as much constancy, as the common peo- ple. The error so far as* morality or religion is concerned, is perfectly innocent. The system of Copernicus has done nothing towards rendering the obligations of virtue, either stronger or wcakg, that this open avowal of infidelity, did not occasion the least sur- prise ; those who replied, made no remarks, as that it were a novelty. Cicero answered cooly,that their ancestors had supposed it necessary to the public good, that the vicious should be deterred from crimes, by the fear of something after death.! The same illustrious author informs us in another place, how generally the ancient belief as to infer- nal regions of reward and punishment, was, in his time, dis- carded.l The contempt, in which this doctrine was held even by the vulgar in the days of Juvenal, is strongly represented in his second satire. " Esse aliquos manes, et subterranea regna, Et centum, et Stygio ranas in gurgite nigras, Atque una transire vadum tot millia cymba, Nee pueri creduHt, nisi qui nondum sere lerantur." * Earn cuncta mortalium mala dissolvere : ultra neque curse, neque gaudio lo- cum esse. Sallust Cat. J 1. t Apud inferos ejusraodi qusedam illi antiqui supplicia irapiis constituta esse voluerunt. 4 Orat. in Catalinam. See Timaeus, in life of Homer, 220. t Quae unus lam excors inveniri potest, quae ilia, quae quondam credebantur, a pud inferos portenta extimeseat ? Cic. deoat. deor. L. ii. c. 2. Tosc. L. i.l5. 328 SERMON U "That angry justice formed a dreadful hell, That ghosts in subterranean regions dwell, That hateful Styx his muddy current rolls, And Charon ferries o'er unbodied souls, Are now as tales, or idle fables prized. By children question'd, and by men despised." Gifford. It may be thought, that the sentiment, here conveyed, is contradicted by the same author, in his 13th satire, which portrays, in very hvely colours, the terrors of a guilty con- science, and represents the wicked as fearing punishment from an avenging hand. To this I reply, that those fears relate to this life, and are in no degree founded on an expectation of punishment beyond the grave. The guilty person turns pale, when it thunders, and trembles at the tempest, not because he ex- pects a future life, but fears, that offendend Jove will termi- nate the present. The truth of these remarks will be more apparent by examining the story of the dishonest Spartan, mentioned in this iSth satire; so likewise in the fable by Prodicus, con- cerning Virtue and Pleasure, transmitted by Xenophon, the rewards of virtue are fame on earth, but nothing in heaven, (p. 316.) That there was prevailing at Athens, at the time of the great plague, little or no belief in a future moral retribution, appears from facts, stated by Thucydides in his account of that calamity. As the danger of death increased, crimes were augmented. "Everyone was now more easily in- duced to do that, which for decency's sake they did only covertly before. They saw the strange mutability of out- ward condition, so that they thought it prudent to catch hold of speedy enjoyments and quick gusts of pleasure, per- suaded, thai their bodies and their wealth might be their own merely for a day. Revei-ence for the gods, or for the laws of society, laid no restraints upon them, either judging that piety, or impiety, were things indifferent, since they saw, that all men perished alike ; or throwing away every apprehension of being called to an account for their enor SERMON I. 327 mities, since justice might be prevented by death ; or rather, as the heavier judgment, to which man could Ijc doomed, was ah-eady hanging over their heads, snatching this inter- val of pleasure before it fell," Proof to the same purpose might be considerably multi- plied ; but these are sufficient, it is believed, to show, that at the times, to which they relate, the doctrine of a future state, was by no means universal either in Greece or Rome, Nor, should we direct our attention to the modern pagans, would the case appear different. Of the inhabitants of the Andaman Islands, Col. Symes observes, " It is not known, that they have any idea of a future state;" though he subjoins," This may possibly arise from our imperfect means of discovering their opinions." On the mountains, which separate Arracan from Ava, the same author found a harmless, untaught race of men, from the name of their country called Kayners. This people have no idea of a place of future reward and punishment. The inhabitants of the Poggy Islands, lying off Sumatra, as we are informed by the Asiatic Researches, " do not ap^ pear to have the most distant idea of a future state of re- wards and punishment." Mr. Campbell, who recently travelled in the southern parts of Africa, found tribes of the natives, who believe the soul and body perish at the same time. The same sentiment appears to prevail among the inhabitants of the country, contiguous to Nootka Sound. 2. Though notwithstanding these exceptions, there has generally prevailed among the heathen, both of ancient and modern times, some belief, that death does not terminate human existence, the doctrine of immortality seems never to have been established among them, on any rational grounds. It was probably first communicated to men by revelation, and cherished by the magistrate, as an impor- tant auxiliary to civil government. But it was not received, either as the result of revelation, or reason, but of ancient tradition, the origin of which was unknown, 3. Another most important reason, why the doctriae of 328 SERMON I. immortality needed illumination, was, that the ideas of those, who believed it, were irrational, ill defined, or inconsistent with a moral retribution. There appears to be no other way of ascertaining what ideas as to a future state, prevailed among the pagan Yul- gar, than by attending to what the poets have left us on this subject. "We cannot," says the learned author of the Intellectual System, •' make a better judgment concerning the generality and bulk of the ancient pagans, than from the poets and mythologists, who were the chief instructers of them," Their writmgs were considered among the Greeks, as being in no very inferior sense, the result of in- spiration. If such were their regard for the poets in gene- ral, what must have been their veneration for Homer, whose verses, to use the language of an animated writer, resound- ed through all Greece; and whose superiority was so uni- versally acknowledged, that no one was more jealous of his pre-eminence, than of the sun by which the world is en- lightened. This poet has described the region of departed souls. Is the description such as reason approves ? Is it such as to supersede all necessity of light from heaven? What can be more absurd, than that vast crowds of un- bodied spirits should rush around the sacrifice, which Ulis- ses had offered, eager to taste the blood, which was flowing from it ? What, indeed, can be more full of gloom, and darkness, and horror, than the whole scene, which the poet describes? In his subterranean world, we look in vain for any blissful regions : we see no calm and joyous retreats, where virtuous souls receive divine light, and contemplate the purity and wisdom of God. Those, who, in heathen estimation, had been fairest candidates for celestial glory, were found, even in this state of retribution, agitated with all the fury of mortal passions ; sullen and gloomy in their confinement, dissatisfied with the change, through which they had passed. Achilles, though elevated far above vul" gar shades, indignantly exclaims, S£R»ION I. 3S9 riiitik not death a theme Ol" consolation ; I had ratlier live, The servile hind for hire, and eat the hread Of some man, scantily himself sustain'd, Than sovereign empire hold o'er all liie shades. —Co!«/)«/. If in describing the same general objects, the Roman poet has not overspread the whole with equal gloom and Iiorror ; if he has assigned to virtuous souls spacious fields, lucid and tranquil skies ; to say nothing of the dog, the barge, and the infernal river, how far beneath the de- sires of immortal souls arc the leisure, the conflicts, and pastimes of the Elysian fields ! It has almost the appear- ance of profaneness, to compare these with the christian paradise. Did not the subject require it, J should need an apology perhaps for introducing in such a connexion, the account, which writers, truly inspired, have given us of the condition and employment of saints in light. " Ye are come to Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to the innumerable co.nripany of angels, to the general assembly and church of the first born, which are written in heaven, and to God the judge of all, to the spirits of just men made perfect, and to Jesus the Medi- ator of the new covenant." To those, who are inclined to think, that the poetical ac^ count of the infernal kingdom is too grossly absurd to have been credited even by the vulgar, it may be sufficient to an- swer, that Plato represents even Socrates, as discoursing iu the most solemn hours of his life, i. e. just before his exe- cution, concerning the state of departed souls, in a way, which is but little different from the description of poets. He speaks particularly of the AcJurusian Lake^ the barges, Cocytus, and Phlegethon : adding, " No man of sense can pre- tend to assure you, that all these things are just as you have heard. But all thinking men will be positive, that the state of the soul, and the place of its abode after death, is abso- lutely' such as I represent it, or at least very near it, pro- vided the soul be immortal." (See Phaedon 1 72.) 42 330 6ERM0N I. Another reason why the ancient heathen needed addi- tional light on the subject of immortality, comprehending a retribution, is, that from the nature of their religion, they had no correct standard of moral virtue. In proportion as they believed the current theology concerning a future state, they must have believed the common fables as to the char- acter of their deities ; as to their origin, passions, disappoint- ments, amours and contentions. How could they consist- ently expect reward from the gods, for moral qualities, which the latter did not possess ; or punishment for vices, which were as common in heaven, as they were upon earth ? Those among the modern pagans, who believe in the doc- trine of a future state, entertain sentiments on the subject, which are extremely confused, and inconsistent. Although, among the inhabitants of New Holland, no tra- ces of religion are perceived ; yet they appear to have some faint idea of a future existence, and think, that after death, they shall return to the clouds, whence they originally fell. (Bigland, iv. 414.) The inhabitants of the Pelew Islands entertain sentiments not essentially different from these. (Pinkerton ii. 489.) The Chinese have some idea of a personal existence hereafter ; yet is this perfectly inconsistent with their be- lief, that the soul is part of Deity, and at death is absorbed in him again. Indeed, we are tokl by Sir George Staunton, that " few of the Chinese carry the objects, to- be obtained by their devotion, beyond the benefits of this life." (Staun- ton's Emb. to China, ii. 2 73.) The opinion, that the soul is part of God, and will be ab- sorbed in him again, which was derived from the Greek phi- losophy, seems now extensively prevalent in the East. (Stewart's Phil, of the Mind, 240.) The general opinion of the Ingrians, is, that the dead con- tinue to live in the subterranean world, in the same manner as they did on the surface of the earth ; and that the grave is little more than a change of habitation. (Farmer's Wars of Hum. Spir. 421.) For this reason they bury their mon- SERMON 1. 331 ey, that they may make use of it in the world to come. (Goldsmith's Geography.) The followinG: account is given of the Kamtchadales. " Men, they believe to be a compound of soul and botly j and that immediately after death, the soul passes into an- other state of existence : which, however, most of them think, at best a very uncomfortable one, and therefore they have a great dread of death. But others expect to go into a better state, and one that will abound in sensual gratifica- tions ; and these sometimes put an end to their lives with much unconcern. Some also order their bodies to be burnt, as a means of purifyng them, and thereby securing them from the persecution of subterranean spirits. For they suppose all the dead to be in a phice under ground. Though they do not think the soul to be a solid substance, they think that its employments, and enjoyments too, in a future state, will be similar to those of this : and therefore they bury with them cattle and utensils of various kinds, whatever has been of use to them here." (Inst, of Mos. 109.) The New Zealanders believe, that the soul, as soon as it is separated from the body, is engaged in war. (Chh. Miss. Mag. Aug. 1817, p, 346.) From the imperfect view which has been taken, of pagan sentiments on the doctrine of a future life, it will not be de- nied, I suppose, that further instruction from some source or other, was much needed. But might not this darkness, however gross and extensive, have been sufficiently dispel- led by the light of philosophy? This question seems to be answered by some of the facts now exhibited. The pow- ers of philosophy have been tried. The most penetrating and soaring intellects were employed on this very subject. Still the darkness remained. One reason why the philosophers of antiquity could not render clear the doctrine of immortality, was, that many of them did in no sense believe it. (Farmer on VVorsh. of Hu- man Spir. 296.) By four whole sects, according to Bishop Warburton, it was openly denied. (Div. Leg. 11. 109.) 332 SERMON I. Whether Aristotle is to be ranked among them, or not, re- mains uncertain. " Nothing is to be met with in his writings, says Dr. Enfield, which determines, whether he thought the soul of man mortal or immortal." (Hist, of Philosophy, 1.285.) Previously to forming any estimate of the sentiments, pre- vailing in the philosophic schools, on the doctrine of a future state, it seems necessary to make the following remarks. Wc are not to conclude, that every one who spoke in elevated language concerning the immortality or divinity of the soul, really believed an individual or personal existence after death, or in any retribution whatever. The soul may exist after death without being rewarded or punished." And among those philosophers, who believed that the the soul survives the body, it was a common sentiment, that human souls are parts of the divinity, and will be absorbed in him again. Dr. Cudworth, speaking of the Stoics, observes, that they considered " reason as nothing else but part of the divine spirit, immergcd into a human body : so that these human souls were to them, no other than certain parts of God, or discerptions or avulsions from him." (Intel. System 1. 235.) (Enfield 1. 341.) (Div. Leg. 11. 205.) (Enfield, 1. 54.) This sentiment is known not to have been peculiar to the Stoics, but gencrall}^ to have prevailed among the ancients. A similar idea prevailed over all the' East. (Priestley's Instit. of Moses, 50, 52.) See Burrows' Chi- na, 458.) But when the soul is absorbed in Deity, it obviously ceases to exist as an individual, and is therefore incapable cither of reward or punishment. (Ryan's Effects of Religion, 18.) It was justly observed by Madame de Stael, that " such an immortality looks terribly like death." It is true that some did not believe that this absorption im- mediately followed death; and supposed ihat the immedi- ate space was passed in something like a retribution. Further, those, who believed the soul immortal, likewise believcdjit eternal. This, by the author of the Intellectual System, is expressed in very forcible language, " Neither iERMON -I. 333 was there ever any of the ancients before Christianity, that held the soul's future permanency, who did not likewise hold its pre-existence." (Intellec. Sys. 1. 13.) Now it is ap- parent, at first sight, that the two opinions last mentioned, are well consistent with each other, but are alike unfavor- able to the most correct views of a future state of reward and punishment. For if we existed before this life, and yet retain no remembrance of it, it cannot be supposed, that af- ter this life, we shall have any remembrance of the present. By consequence, should we be happy or miserable, we shall never know, for what we are punished or rewarded. Again, there is peculiar difficulty in ascertaining what opinions, relating to the soul, the ancient philosophers did entertain : as it appears to be a point well established, that they avowedly taught one set of opinions to the vulgar, and advocated a very different system in their own circles. All these remarks it would seem, are applicable to Pytha- goras. He held, indeed, that the soul made various trans- migrations, before it was absorbed in the divine nature. (Enfield, 1. 397.) 'But these successive transitions of the soul into other bodies,' says the author of the Divine Legation of Moses, " were physical, necessary and exclusive of all moral considerations whatever." (Div. Legat. 2. 144.) We cannot, says Dr. Leland, lay any stress on the doctrine which he publicly taught, because he made no scruple of imposing on the people, things which he himself could not but know to be false. If there was a person, not enlightened by revelation, who had clear and deep views of a future state, that person ap- pears to have been Socrates. That the doctrine had a strong, practical influence on him, is beyond reasonable doubt. But was even Socrates able to place the doctrine of a retribution in a clear light ? 1. Though he believed in the future existence of the soul, he did this on such a foundation, if it be rightly represented in the Phsedon, as no christian philosopher, it is presumed, would consider, as adequate to support the superstructure. 334 ^RMOM i. 2- He believed in the pre-existence of the soul, as well as in its future existence, and therefore could not, for the rea- son already assigned, have very correct views of reward and punishment. (Pha^don 112.) Hindoos have the same belief. (Instit. of Moses 26 1 .) 3. Though he believed the soul to be immortal, it was a subject, on which he made no pretensions to certainty. The conclusion of his defence before his judges, is well known : " Tis true, we must retire to our respective offices, you to live, and T to die. But whether you or I are going on the bet- ter expedition, is known to God only." (Apol. of Socrates, 28. 45. 47.) But even if Socrates were convinced, it is evi- dent, that his disciples were not before, nor fully even at their last conversation. This shows that he was no adequate guide. The Stoics, agreeably to the observations already made, taught, that the soul of man, being of a divine nature, would either at death, or after some indefinite changes and agitarions,again be united to the first principle, even God, and thus lose its individual existence. How little practical use ihey made of the doctrine, appears from this, that in the Enchridion of Epictetus, where so many arguments are used in favor of contentment, and submission to divine prov- idence, no arguments are drawn, no consolations are suggest- ed from belief in a future and immortal life. (Warburton says they denied it. 11. 160.) Cicero, it is well known, has expressed very elevated sen- timents concerning the nature and powers of the human soul. He has professedly discussed the great subject of its immortality. But, notwithstanding the sublime language, and fine reasoning, which he has employed on the subject, it is far from being a settled point, that he believed the doc- trine. (See Cicero's arguments, Tusc. Die. L. l.ch. 2.3.) In his epistles, which one would suppose likely to convey his real sentiments, are several passages, in which this doc- rine is plainly denied. (Ep. L. v. 21. vi. 3. vi. 21.) However this be, a writer, who expresses himself on differ- ent occasions so variously, that those, who hare studied hi« JiERMON ). 335 works with most assiduity, have not been able to ascertain his real sentiments, is surely not to be considered an ade- quate guide to others. His own uncertainty is acknow- Icdfijcd in very strong terms, even in that very work, whose object it is to decide this great controversy. (5. Locke, ii. 323.) After mentioning a variety of opinions concern- ing the soul, he says, " Which of these opinions is true, some god must determine. Which is most probable, is a great question." (Tusc. Dis. L. 1 9.) We may add to this, that whatever was the opinion of Cicero himself, on this subject, he represents the doctrine of those who deny the soul's immortality as more generally received ; not by Epicureans alone, but by learned men in general. " Cater- rae veniunt contradicentiura, ne solum Epicureorum, sed nescio quo modo doctissimus quisque contemnit." Tacitus, who may, perhaps, be ranked with philosophers as well as historians, though he wrote after the christian doctrine of immortality had made extensive progress, speaks on the subject in the most doubtful terms. Contemplating the disease of Agricola, his father in law, for whom he ap- pears to have entertained no ordinary degree of respect and affection, his mind recurs very naturally to the doctrine of a future state, which he speaks of as merely possible, " si quis priorum manibus locus ; si, ut saf)ientibus placet, nou cum corpore extinguuntur magnae animae.'" (Vita Agricolae.) Pliny, the celebrated naturalist, in very strong terms, disavows alt belief in a life to come, " All men, (says he,) are in the same condition after their last day, as before their first, nor have they any more sense, either in body or soul, after they are dead, than they had before they were born." Opinions of a contrary nature, he denominates, " childish and senseless fictions of mortals, who are ambi- tious of a never ending existence." (Nat. History. L. vii, cap. 56.) "As to Varro, (says Dr. Ireland,) he is utterly silent as to the existence of a future state. Man, mortal man, is the beginning and end of his philosophy. To discover the art, 336 SERMON 1. by which common life may be best conducted, is all his concern — the object of all his virtue. He never turned his views towards another world for the happiness, which he sought. And we must conclude concerning a genius, dis- tinguished at Rome by his capacity of research, his depth of penetration, his strong judgment, and extensive learning, that he indulged no hope of immortality, and that, to his eyes, futurity was " one universal blank.' " From what has been said, we are now to make a few prac- tical remarks. And, I. We perceive the immense value of the christian reli- gion. Had revelation assured us of nothing but a future state of reward and punishment, it would even then have been a gift, not unworthy of divine munificence. This point so ira- ponant to the hopes and happiness of man, we are confi- dent, would never, mereh' by the efibrts of human reason, have been established. There is no ground for believing, that the human understanding ever would have accomplish- ed what had been for thousands of years attempted without success. Never was experiment more fairly or extensively made. To establish, on rational grounds, the doctrine of immortality'-, was an ai'air, in which all men were equally in- terested. No subject could have been more popular, or have received more general attention. Not only was the matter a long time under examination, but in conducting this exam- ination were employed the most profound and soaring intel- lects ; such as probably neither have been, nor ever will be executed. The result was, that these very philosophers had less belief in the soul's immortality, than the vulgar, wha yielded to the current opinions, however absurd. But the Gosi)el does vastly more, than merely to settle the contro- versy concerning the soul's surviving the body. It leads to the mostrational views of moral obligation ; it represents the divine law as perfect, unyielding, and universal ; and by consequence, that depraved beings can obtain none but a gratuitious justification. It not only reveals an economy of SERM©N r. 34b ttiercy, but specifies the conditions, on which mercy may be obtained. It attributes that whole system of measures, which have been adopted for human salvation, to the intervention and sufferings of that august personage, in whom dwelt the fulness of Deity. From the facts, which have now been stated, it appears, that christians of ordinary abilities and information, have not only a more established belief in a future state, than un- inspired philosophy could impart ; but far more distinct, con- sistent, and rational views on the subject- II. Our condition, as moral agents in a state of trial, is materially different from that of the heathen. All beyond the grave was to them peculiarly a land of darkness and shadows. All was obscure and fleeting. Nothing was well established, or well defined. If the soul were notextinguish- €d by death, they knew nothing of its destiny ; — whether it ^ould pass into the bodies of various animals ; — how long these transitions might continue ; — or whether the soul, as a distinct agent, would ever become stationary. Without dis- carding the whole system of pagan mythology, they could not be ascertained, even should there be a retribution, by what law its decisions would be regulated. Upon us, on the contrary, so copious a flood of light hath burst from that world, which was otherwise concealed, as to leave all terrestrial objects scarcely distinguishable. If Christianity be true, the present life is nothing, and that, which succeeds, is every thing. Whether we cast our eyes to the heavens above, or look on the earth beneath, nothing imperishable is presented to our view, but human beings. All the monumentis of human art shall crumble to ruins, — the earth itself shall wax old as a garment, — " all the host of heaven shall be dissolved, and the heavens shall be roll- ed together as a scroll ; and all their host shall fall down, as 3 leaf falleth oft' from the vine, and the falling fig from the lig tree." But the human soul is neither annihilated nor i mpaired by all the changes of the material universe. It will exist with all its powers of acting, of enjoying, and suffer- 43 347 SERMON 1. ing. It will toiever advance in knowledge, glory, and mor- al excellence, or sink in darkness, pollution, and misery. That intellectual spark, which our Creator hath placed within us, will soon kindle into the clear and resplendent glow of the Seraph, or into those flames of hatred, malice, and rage, that will eternally torment the reprobate. With such a belief, and with such expectations, our responsibility must be inexpressibly great ; and, in the day of final judg- ment, the impenitent believer in revealed religion, will have occasion to envy the miklcr doom of pagan sinners, III. In the light of our suVyect, we perceive the import- ance of the pastoral office. It relates to the immortal in- terests of man. " We are unto God," saith the apostle, '•' a sweet savour of Christ, in them, that are saved, and in them, that perish. To the one we are the savour of life un- to life, to the other, the savour of death unto death." As God has appointed, that the preaching of the word should be the ordinary medium, through which the gift of eternal life shall be bestowed on men, my fathers and brethren will permit me to suggest, how deeply we are answerable, both for the truth of our doctrines, and the clearness, with which we deliver them. What can be more important, than to give a true and distinct answer to this inquiry, "What shall I do to inherit eternal life ?" If the physician mis- takes the disorder of his patient, or the remedies, which ought to be applied, no worse effect can result from his er- ror, than the taking of a few years from human life. If the jurist gives bad counsel to his client, the latter is forced to abandon prematurely that property, of which death must un- avoidably divest him. If the statesman discerns not the true interest of his country, the evils resulting may indeed be extensive, but admit a remedy from his more upright or discerning successors. But, if the spiritual guide knows not the way of salvation, or fails of rendering it plain to his au- dience, the error admits no remedy, — their loss is irretrieva- ble; for " the things, which are not seen are eternal." Nor does the-^ubject less clearly teach us how well becoming SERMON f. 34S is seriousness to a christian minister. Men, who have in rievvagreat object, cannot indulge habitual levity. This results from our natures. Such an object, by absorbing the attention, prevents smaller things from gaining access to the mind: or, if not, a comparison between thorn and that great object, to the contemplation of which the mind is accustom- ed, shows how unworthy the former are to engross human anxiety. It is asserted of that illustrious warrior and states- man, who is so justly the boast of our nation, that, during the more critical years of the revolutionary contest, he was seldom known to indulge in the least hilarity. The reason is obvious. He felt as a man, on whose shoulders rested the burden of a nation's cares. The christian minister has an object still more momentous. In his view are life and immortality; and this in relation not only to himself, but to his people. These . considerations are rendered the more impressive by those instances of mortality, which so fre- quently occur. Every year the king of terrors makes new inroads on this Convention, and returns loaded with fresh spoils, to his abode of darkness and silence. Our fathers and brethren are not suffered to continue by reason of death. Several, whom we were accustomed to meet on occasions similar to the present, we shall behold no more, until " they, who are in their graves, shall hear the voice of the Son of God, and come forth." IV. If, at the dissolution of the body, immortal life is ei- ther gained or lost ; how extremely important and difficult is the duly of the christian minister, when visiting the sick and the dying ! It is, indeed, of all hazards the most dreadful, to defer re- ligion to a dying bed ; and there is much reason to fear, that they who are then unjust, will be unjust still. But, though this is to be apprehended, it is not to be deemed a certainty. We know of no evidence, which proves, that the probation of man is closed, while reasan and life remain. The sinner, who truly repents, will obtain immortal life, whatever be the state ^ bis health, when this repentance commences. The daj2 349 SERMON t. and hours of sickness have, therefore, an immense value. And there are no occasions, on which ministerial address, and prudence, and resolution, are more severely tried. To conceal from a sick person his real danger is indeed the most inconsistent and cruel tenderness ; though the com- munication ought, doubtless, to be made with all possible caution. To a dying christian, why should we be unwil- ling to give information, that his season of labour and con- flict is nearly brought to a close ? From a dying sinner, why should we dare to conceal a truth, the knowledge of which, by the power of divine grace, may contribute to his eternal salvation ? V. If so wide is the distinction between the religion of Christ and religion of nature, (as the latter has been under- stood both by ancient and modern pagans ;) and, if it has been found after a long and extensive experiment, that, without divine revelation, the doctrine of immortality and a retribu- tion is never likely to be made known, it is a duty imperi- ously demanded of christians to communicate their religion to the heathen. If talents and learning are well employed as doubtless they are, in collating manuscripts and versions, so that, if possible, no jot nor tittle, may be taken from the word of God, or added to it ; how undeniably commendable are their labors, who at every personal hazard, preach among the gentiles, the unsearchable riches of Christ! If, to preserve, restore, or expunge a single sentence, agreeably to the best evidence, that may be obtained, is an object, de- serving severe and long continued scrutiny ; how vast, how noble is the object of communicating to millions, essentially ignorant and degraded by vice, not a few sentences only, but the whole volume of divine truth ! VI. Finally, if the soul is immortal, as Christianity assures us, vast importance must be attached to every human ac- tion. Every deed of christian charity — every act of muni- ficence proceeding from the love of God, will be had in ever- lasting remembrance. The occasion, on which we solicit your charity is well SSRUON I. 350 known. We speak in behalf of the fatherless, and of such as have no helper. We invite you to deeds, by which the widow^s hearty too long accustomed to notes of grief, shall be made to sing for joy ; deeds, which shall be recognized to your infinite advantage at the day of judgment. For, " when the Son of man shall come in his glory, and all the holy an- gels with him," he will graciously condescend to say to them, whose beneficence has proceeded from " the good treas- ure of a good heart, I was an hungred, and ye gave me meat ; I was thirsty, and y€ gave me drink : I was a stranger, and ye took me in : I was naked, and ye clothed me : I was sick, and ye visited me : I was in prison, and ye came un- to me. For, inasmuch, as ye did it to the least of tbege my brethren, ye did it unto me." SERMON II. The influence of revealed religion iii ameliorating the condition of man. ISAIAH liv. 13. 14. And all thy children shall be taught of the Lord ; and great shall be the peace of thy children. In righteousness shalt thou be established. Thou shalt he far from oppression ; for thou shah not fear; and from terror. for thou shalt not be afraid. This section of prophecy relates to the future condition of the church, and the accessions, which it should receive from the Gentiles. The two things foretold are these ; namely, their obedience to the revealed will of God, and their consequent external prosperity. " All thy children shall be taught of the Lord." The result of this will be, that they shall enjoy a well established government, political freedom, and lasting peace. " Great shall be the peace of thy children ;" or, as Bishop Lowth renders it, the " pros- perity of thy children. In righteousness shalt thou be es- tablished. Thou shalt be far from oppression." My present object is, to consider what natural connexion there may be between the character foretold and the bless- ings promised ; or, in other words, the influence, which re- vealed religion is likely to have in meliorating the present condition of man. This, it is hoped, will not be unsuitable on the anniversary of a society, whose object is to diffuse RMON II. 352 the blessings of r lon, by imparting to the destitute thnt sacred volume, in ..hich it is contained. Nor Avill it be thought inadmissible, that our attention should, on the pres- ent occasion, be chiefly directed to those effects, which the scriptures have a tendency to produce on the present condition of man, as the more important bearing, which they have on his future slate is so usually the subject of our pulpit exercises. It may be important, that those, who con- tribute either property, or efforts, to increase or extend the knowledge of these sacred writings, should perceive, not on- ly, that they are increasing the means of salvation, but are ffrantinjc the most effectual aid to the interests of order and virtue, of private and social happiness. That v'c may rightly estimate the tendency of revealed religion to improve the condition of human society, it shall be considered briefly in regard to its facts, discoveries, and precepts. Suppose a nation existing without any other light, than that of their intellectual nature. Whether such a nation would believe in the existence of a supreme and divine pow- er, I know not. That there are communities of human be- ings, who neither worship God, nor believe in his existence, seems to be a truth well supported. And, although an eter- nal Deity may be discovered from the order, beauty, and design, which are apparent in the structure of the world, it is not certain, that the discovery has ever been made by any but those, whose intellectual vision has been aided by some scattered rays from the luminous pages of inspiration. It may, with less hesitancy, be affirmed, that no nation, without such aid, has ever entertained any correct or con- sistent views on that momentous subject. This will create ;he less surprise, if we consider what gross, incoherent, and monstrous conceptions were entertained, as to the Sovereign of the universe, by some, whose superior talents and appli- cation led their contemporaries, and have induced all suc« ceeding ages to denominate them the friends of wisdom. A nati©n, therefore, destitute of light supernalurally com- 3SS SERMON II. municated, would neither have no ideas of God, or those which were absurd, impious, or contradictory. Let it be supposed, that such a nation becomes universalij acquaint- ed with so much of the scriptures, as teaches not only the existence of God, but his unity, his natural perfections, and his agency in creating the world. Let them at once be in- formed, so as to produce conviction, that this world, which we inhabit is God's world ; that He created it by his omnipotent power ; that He spake and it was done ; — that He said, " Let there be light, and there was light." Were the information to stop here, I ask, whether even this would not produce, on the national feelings and character, consequen- ces of real importance, and great extent ? For, although nothing were mentioned as to the moral character of him, who created the world, nor of his present agency in human affairs, there would, I presume, be a sensible apprehension of both. Tt would be suspected, at least, that He, who cre- ated the world, had not abandoned it ; and that He, who must necessarily have some moral character, was more likely to have that of uprightness, than any other. Is there a person present, who would not think, that a residence in such a community would be somewhat more tolerable, af- ter so much light was convoyed, than previously? Let this community next be expressly taught, that the Author of the universe is not only intelligent, but of a character perfectly benevolent, and perfectly pure ; so that no instance of mor- al disorder among his creatures can either escape his no- tice, or fail to excite his displeasure ; and that his provi- dence extending to the farthest limits of creation is exerted not less in the falling of a sparrow, than in the regular mo- tion of the heavenly bodies; — let all this be fairly and for- cibly exhibited to the view of all the individuals of the na- tion, and a change will be affected in their political condi- tion, more universal and salutary, than any, which could result from the wisest laws, or the best form of civil polity. The characters, inscribed by the hand of God on the hu- man mind; — that law, which the apostle tells us, is writ- SeRMON II. 354 Un on the heart, would thenceforth become distinct and legi- ble. This law too has many advantages, superioi- to those of any other. It is perfectly conunensurate wiih moral agency. It reaches to all the modification of volition and feeling. In view of this law, there can be no distinction be- tween duties of perfect and imperfect obligation. There is no virtue, nor virtuous disposition, which is not included in its conmiands; there is no vice, nor vicious propensity, not embraced among its- prohibitions. And, whereas ten thou- sand culprits elude the vigilance of earthly sovereigns, no offence can be committed against the Governor of the uni- verse, when he is not present. The delinquent, therefore, knows at the very moment, that his crime is not concealed. Another most interesting fact, which revelation brings to our knowledge, is the incarnation and sufferings of Jesus Christ. With whatever soundness of argument, the doctrine of di- vine moral government might have been established, there would be danger of its being called in question ; or, at least, that its influence would be diminished, if, during a long suc- cession of ages, no discrimination were apparent between the friends and enemies of virtue. Many would be likely to say, that the course of events, falling within our observa- tion, does not seem well to correspond w ith the doctrine of di- vine moral perfections. If the Author of the Universe has a moral character, and has ordained for his creatures a moral law, it is obvious, that He cannot look on such a world, as ours, v/ithout indignation, — the tranquility of Heaven itself must be disturbed by the crimes committed on earth. The Deity would not, it should seem, have permitted several thou- sand years to pass, without rendering conspicuous the light, in which he viewed the transgressions of men. Now, by the intervention of our Saviour, every shadow of difficulty, hence arising, is made to disappear 5 all ground of scepticism is perfectly removed. The disobe- dience of man has disturbed the tranquility of heaven. A messenger has been thence commissioned; even He, in 44 356 SERMON II. whom dwelt the fulness of Godhead bodily, " to reprove the world of sin, of righteousness and judgment." An ex- hibition of the interest, which God takes in human affairs, — of the sensibility, so to speak, with which he contemplates all violations of a moral law, more striking, than that which is implied in this event, cannot be imagined. Whatever con- tempt may be thrown on the doctrine of our Saviour's atone- ment, either by those who reject Christianity, or by those who profess it, I must be permitted to think, that the line of distinction between virtue and vice, never appears so broad and well defined ; — that the law of God never appears so sacred, or clothed with such celestial glory, as when it is viewed through the medium of our Saviour's death ; and when it is considered, that the object of this wonderful event was, " that God might be just, and the justifier of him that believeth in Jesus." I now ask, whether this small number of facts, were they so clearly revealed to a community of atheists, as to gain general belief, would not produce an extensive change of habits and character : whether the morals, and consequent- ly the political condition of such a community would not be essentially improved ? and whether the most powerful in- dividual on earth, could, by any other means, render them a service, so important to their present happiness and tran- • {uility, as by convincing them of these facts ? We next proceed to consider what motives to a virtuous life are furnished by those discoveries which are contained in the sacred scriptures. These writings render it certain, not merely, that death is not the end of man, but that man as a living agent, will have no end : — that all human actions, desires and emotions are reserved for future examination : — that this examination will be puljlic, attended with circum- stances of the most awful solemnity ; — and that consequent to the decision, then to be made, will be rewards and pun- ishment, great in degree and endless in duration. No person, without calling in question the first principles of human action, can doubt, that these discoveries impose on the SERMON II. 357 disorderly passions of man the most powerful restraint ; and that thej aflbrd a proportionable encouragement to virtue. All civil laws make their appeal to oiu- self love. They design to make it for our interest to demean ouselvcs as good mem- fcers of the state. Punishment is an evil, designed to over- balance the supposed advantages of doing wrong. But the sanctions of human laws are far less impulsive, than (hose of the divine law. No present good is so great, but that hell is a greater evil. No present sufferings are so great, but that heaven is a greater good. In view of Christianity, therefore, there can be no possible case, in which the offen- der will not eventually sustain a loss ; there being in the di- vine government, no want, either of perspicuousness to de- tect crimes, or of powei* to punish them. This reasoning, j'^ou may imagine, is ineffectual by prov- ing too much : for it seems to prove, that where revelation is enjoyed, no crimes will be committed, — a conclusion, suffi- ciently refuted by observation. I answer, that we should be no more authorised in concluding, that the motives, ex- hibited in scripture, have no influence in preventing vice, because they do not prevent all vices, than in concluding that human laws have no tendency to suppress crimes, be- cause all the members of civil society are not innocent. The fact is, that men, enslaved by present feelings, do not act ac- cording to what they are habitually convinced would best promote their own advantage. Whatever reason we may have to be s.urprised at the prevalence of vice, in countries, where the divine law, with its tremendous sanctions, has been clearly revealed, it is far from being true, that its re- straining influence is inconsiderable. If Christianity does not make all men good members of the state, it prevents them at least, from being as injurious, as they would be with- out it. By any, who have been attentive in the observa- tion of facts, thi^ will not be called in question. Let pub- lic worship and public instruction be suspended in any town or village, for the space of a quarter of a century, and you T/ill not fail to perceive a very disadvantageous change in 358 SERMON II. the state of morals. If, for another period of equal du- ration, copies of the scripture should become scarce, and those which remained, should be little regarded, the cur- rent of moral corruption, already strong, would bpcome impetuous and overbearing. It cannot have escaped the no- tice of any one, that when profligate men are attempting to ensnare those, who are younger or less criaiinal, than them- selves, they sedulously abstract them from all those places and occasions, with which are connected ideas of a future state or day of judgment. We should hazard nothing in asserting, that, were a na- tion to lose all its civil institutions, still retaining rational, genuine, and deep views of religion, its happiness and safety would be far better secured, than they could be, under the best political constitution and the wisest laws, with an entire oblivion of God and a future state. Some opinion may be formed of the consequences, which would now result from the loss of religion, by adverting to that memorable period in the history of the Jews, when thfir sacred writings lay hid in the temple. During this time, idolatry and national disorders rapidly increased. In the guilt of these disorders, men of every rank and station appear to have been involved. When at length the scrip- tures were discovered, the king, in great consternation, ex- claimed, " Go ye. and inquire of the Lord for me, and for the people, and for all .Tudah concerning the words of this hook, that is found : for great is the wrath of the Lord, that is kindled against us, because our fathers have not hearken- ed unto the words of the book, to do according to all that, which is written concerning us.*' The message of God to the nation was this, '" Behold I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book, whicli the king of Judah hath read, because they have forsaken me, and have burnt incense unto other gods, that they might provoke me to anger with all the works of their hands : therefore my wrath shall be kindled against this place, and it shall not be quenchedt" SBRMON II. 359 We will now consider the requirements of revelation, first in general, .ind (hen in regard to particular precepts. As to the gcner-il requirements of revelation, they are these, To make a right use of our intellectual powers; to estimate objects according to their value : and to form a character, comprehending feelings and actions, correspond- ing with such estimation. Revelation makes its first appeal to the reason of man : it offers evidence ; and it requires him to proportion his be- lief precisely to that evidence : it does not permit, that his assent should be either greater, or less, than may be sup- ported on solid ground. " If I do not the works of my Fa- ther," said our Saviour, " believe me not." " Now, I tell you, before it come to pass, that when it is come to pass ye may be- lieve, that I am he." " I speak as unto wise men," saith the apostle, "judge ye what 1 say." God requires us to believe nothing, which, on an impartial consideration of the evi- dence afforded, it would not be irrational to reject. Rea- son teaches us, that a religion, founded on miracles and the accomplishment of prophecy, must be true. It then teaches us, that every doctrine, certainly contained in such a reli- gion, must likewise be true. Limited as our reason is, there are many things in the scriptures, beyond its grasp : many which, without supernatural aid, it could not have discovered, many, the manner of whose existence is still incomprehen- sible. Such is the doctrine of a resurrection, and that of our Lord's incarnation. Neither of these is inconsistent with reason ; but both are unquestionably above it: i.e. reason, unaided by revelation, can form no opinion on these sub- jects. Were the doctrines casually suggested to the mind, the understanding could neither affirm, nor deny. What then has reason to do with them ? Plainly this, to deter- mine whether they are taught in those scriptures, which are given by inspiration of God. If they are, it is irrational to call them in question ; because reason will not permit us io doubt the truth of the Almi.s^hty. But revelation requires not only, that we proportion our 360 SERMON 11. assent to the evidence exhibited, but that we estimate ob- jects according to their importance. If it forbids us to cov- et riches, it is because there is nothing, which " a man can give in exchange for his soul." If the scriptures enjoin it as a duty to " love God with all the heart, soul, stengthand mind, it is because of the infinite splendour of his moral perfections, and because of those " rivers of pleasure, which flow at his right hand." If it directs us not to " set our affections on things below, but on those, which are above," it is because " the things, which are seen, are temporal ; and the things, which are not seen, are eternal." As revelation teaches us to esteem objects according to their importance, it demands, that our deportment should correspond with such estimation : by consequence, when there is competition between the favor of God and the ap- probation of men, between our future inheritance and our present advantage, it is made our duty, in both cases, to give to the former a willing and decided preference. Now, even without taking into consideration what, in par- ticular, that course is, which religion prescribes, it would be exceedingly obvious, that the influence of these general principles is conducive to the well being of civil society. How effectually would this be secured, were all men to make a right use of their understanding; — estimate all objects according to their importance ; — and cherish feelings and character, corresponding with such estimation ! To throw additional light on the subject, we will notice distinctly a few of the moral precepts contained in the the volume of inspiration ; " Render to all men their dues ; tribute to whom tribute is due; custom to whom custom ; fear to whom fear; honor to whom honor. Owe no man any thing, but to love one another. Abhor that which is evil; cleave to that v/hich is good. Recompense no man evil for evil. Provide things honest in the sight of all men. The grace of God, which bringeth salvation, teacheth, that denying ungodliness and worldly lusts, we should live so- berly, righteously, and godly in tliis present world." In the SERMON II. 361 decalogue is contained a solid compend of moral prohibi tions ; and our Lord has, in a few words, cnjoinc d every duty, which belongs to man, as a social being. " Whatso- ever things, ye would that men should do unto you, do ye the same to them." From that view of the subject, which has now been taken^ does it not appear evident, beyond contradiction, that, in proportion as the principles of revelation are known, and practically adopted, the condition of man in a social and civil state, must be immensely improved? Would not these principles diffuse integrity and benevolence through all ranks of a community, making subjects virtuous and happy, and rulers wise and lenient? When, therefore, the mass of the people in any nation, shall be " taught of the Lord," i.e. live under the influence of revealed religion, " great will be their peace. In righteousness will they be established ; they will be far from oppression, for they shall not fear; and from terror, for they shall not be afraid." For the enforcing of christian principles, and the observ- ance of christian institutions, we have, therefore, exhibited a motive, to which no person, not wholly indifferent to the present condition of his fellow men, can be insensible. But there is another view of the subject, which ought, in a much higher degree, to engage our attention. Though civil so- ciety is a very interesting state of human existence, there is another, which, in point of importance and duration, is in- finitely more so. In less than a century, we ourselves, our families, and connexions, together with the present popula- tion of our country, and the world, shall, with enlarged ca- pacities for enjoyment or suffering, be transferred to anoth- er state. As to the existence and duration of this state. Christianity is the only religion on earth, which gives us au- thentic and satisfactory instruction. Neither from any oth- er source, can we be informed, on what conditions its pains may be avoided, and its bhss obtained. Jesus Christ is him- self " the resurrection and the life. Whosoever liveth and believethon him, though he die, yet shall he iivr-." The bible 369 SERMOK lU does not indeed ensure salvation to all, who read it: but it does render their salvation more probable, than it oth- erwise would be. It brings to their knowledge a series of events, and a system of doctrines, in the highest possible degree, calculated to exercise the understanding, to rouse the imagination, and affect the heart. It describes our ruin, and offtTS a remedy. Whether we contemplate christian religion in regard to its influence on the present character and happiness of men, or in relation to that boundless scene, which it opens to our fears and our hopes, the propriety of combining efforts for the pui-pose of extending its influence is strikingly apparent. In prosecuting this object, we know, that we are engaged in a good work. It is the same work, which has employed the attention of apostles, prophets, martyrs, of Jesus Christ, and of God the F.ithor- So far, therefore, as we are engag- ed in it, we are workers together zvitJi God. If the contents of the sacred volume were worthy of being communicated from God to men by a series of mirwcles, are they not wor- thy of being conveyed from us to others, when it can be done by ordinary means, and with little labor? It is not the design of God, that his word should be confined to any one nation, or to any particular section of the earth. Wherever there are sufferings to be alleviated, vices to be reformed, or hearts to be renewed, his purpose is, that the doctrines of revealed religion shall be proclaimed. "Go,'' saitli Jesus Christ,"" into all the world, and preach the gos- pel to every creature." One way of complying with this command is, by sending among the ignorant, whether in heathen or christian countries, the discourses of Christ, and the writings of his inspired disciples. We are to notice likewise, that this purpose of God in re- gard to the propagation of revealed truth, will be accom- plished, " For the earth shall be full of the knowledge of the Lord." They, therefore, who, impelled by an ardent desire, that all nations should be refreshed by streams issu- ing from the fountain of life, unite, for that object, their SERMON U. 363 prayers and their labors, cannot be accused of indulging a vain hope. But, if such an event shall ever occur, you imagine, per- haps, that it will bo produced by miraculous interposition, and, of course, that Ijuinan exertions will be superseded. A few moments reflection on well known f icts, will, it is believed, be sufficient to diminish your confidence in this conclusion. At the time, when Christianity originateil, far the greater part of Europe was inhabited by idolatrous bar- barians. All Europe has now received Christianity. Yet this change was not eflected by new miracles. That, with- in one century from the present time, the Gospel should be preached among all nations, is not more improbable, than ten years before their occurrence, were some of those events, which have taken place in our own age. The time is with- in the recollection of almost all present, when the spirit of infidelity was widely spreading throughout all Christendom. In our own countiy, publications, traducing revealed reli- gion, were read with avidity, and, consequently, not with- out elTect. The current against it was rapid and boisterous : and those, who did not consider, that " the foundation of God standcth sure," scarcely resisted the impression, that they Saw a trembling in the edific-e, which presaged speedy ruin* The scriptures were falling into disuse, and were treated with disrespect. But, " when the enemy was coming in like a flood, the spirit of the Lord raised up a standard against him." Societies for sending forth missionaries, for distribut- ing the scriptures, and for translating them into languages in which they had never appeared, have been multiplied to a degree, exciting general astonishment, though less, than might justly be produced by an ev^nt of such very extraor- dinary a character. These same scriptures, which were attacked with wit, derision, and a kind of malignant triumph, are now, distributed in the four quarters of the globe, at the expense of many hundred thousands a year. That, which was spoken by the prophet, is now confirmed. " They shall .sec, to whom He was not spoken of: and they, that have 4.5 364 SERMON II. hot heard, shall understand." If such has been the result of christian effort, continued but for twenty years, the way being so far prepared, what may we not expect for a century to come ; and that too without any thing, but a usual bless- ing on human exertions ! In this connexion, and on this oc- casion, I cannot forbear to mention, that splendid and aur gust combination of rank, wealth, talents, and religion, The British and Foreign Bible Society. Of such an institution I know not how to speak in language, more appropriate, than that, which the scriptures afford. "I saw and behold a tree in the midst of the earth; and the height thereof was great. The tree grew and was strong; and the height thereof reached unto heaven, and the sight thereof to the end of all the earth. The leaves thereof were fair, and the fruit thereof •much." Those leaves are, by the auspicious gales of heav- en, wafted to distant islands and continents, and are scatter- ed around for the healing of the nations. The roots have struck deep: they have extended to remote lands, germinat- ing in every congenial soil, producing trees of inferior size, but of the same fruit and foilage, as the parent stock. When the nature and tendency of revelation are consider- ed, no christian can reflect, without a mixture of surprise and delight, that Bible Societies, in vigorous activity, now exist, not only in England and Scotland, but in Holland, Germany, Prussia, Switzerland, Denmark, Sweden, and Russia, in Eu- rope. — At Calcutta and Bombay in Asia. — At the Isle of France, St. Helena, and at the Cape of Good Hope in Africa. — At Jamaica, among the American Islands, and in various parts of the United States. When the millcnium will commence, or what in particular will be the state of things, during that happy period, I know not. But, when we contemplate the simultaneous and pow- erful efforts, which in various ways, are now making in so rnnny christian nations, and reflect on the natural influence of revelled truth on the condition of man, whether consider- ed as a social or an immortal being, it is impossible to avoid die belief, that a broad foundation is laid for human happi- SERMON ir. ' 36^ Hess and virtue; and that these great measures will event- ually issue in "peace on earth, and good will towards men." The interest, taken by so many among our own country* men, in this great enterprise of benevolence and piety, justifies animating hopes, as to the condition of posterity. When we shall have " fallen asleep, not being permitted to continue by reason of death," our children will not be left to pass their probation in a nation of infidels. They will MOt, we confidently hope, be taught that death is everl'isting sleep ; nor to deny, that " God, who, at sundry times, and in divers manners, spake to the Jewish nation by the proph- ets, hath in these last ages, spoken to the world by his Son." They will find objects and institutions, at once indicating, and promoting reverence for God and revealed religion. That spirit, which now moves the whole christian world, will, it is believed, in their day, be more active and widely diffused. They will witness the removal of some of those ©bstacles, which yet impede the propagation of Christianity. 'Much will be done in their day, and more in the days of their posterity, that " valleys may be filled, and mountains and hills be brought low." " My spirit, that is upon thee, and my words, which I have put in thy mouth, shall not de- part out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy^seed's seed,saith the Lord, from hence forth and forever." My fathers and brethren of the Maine B'lhh Society, If the value and tendency of the holy scriptures have been fairly represented, men seldom meet together for a purpose more important, than that, for which we are now assembled. Is our social, moral, or religious state sa perfect, as to need no improvement? Has it not been shown, that there is no method better calculated to effect such improvement, than the propagation of that system of truth, v.liich is con- tained in the oracles of God ? Have our endeavors been commensurate, either with the objects of the institution, ot with our own ability? When I speak of ability, I mean tf comprehend that patronage, which we nii-ht obtain, wer 36C SERMON n, greater interest excited, and corresponding endeavors used. Compared with other societies of a similar nature, can it be said, that we have performed our contingent of labor, or have offered our proportion of sacrifice? If others have not done too much, we have unquestionably done too litde. With no greater ardor, than we have displayed, to instruct the ignorant, and reclaim the vicious in our own district, would the sacred writings have been, in the course of a few years, diifused in sixty different languages or dialects? — Would they have been sent to China, India, Persia, and the regions bordering on the Caspian Sea ? When there are about forty Bible Societies in the United States, is it too much, that one should be liberally supported in the District of Maine? Whatever duties we owe, either to religion, or the public, admit no delay. The king of terrors is every year making new inroads, &, returns, loaded with fresh spoils, to his abode of darkness and silence. Since our last anniversary, the late venerable president of this Society,* has closed his earthly labors. " What thine hand findeth to do, do i( with thy might; for in the grave, there is no work, knowledge, or device." To the subject, now before us, 1 beg leave to call the at- tention of this whole assembly. We solicit your charity for no exceptionable, or doubtful object. ^Vc arc not asking you to favor one denomination of christians in exclusion of another ; but to put into the hands of the ignorant poor that word, by which they may judge of christian truth ; and by which they must them- selves be judged at the last day. Can you, in any way, more suitable than this, fc'"tify gratitude for your present security from that hostile attack, and perhaps wanton conllagration, which a few months since, you so justly apprehended, and which, but for the return of peace, you might, before the present time, have actually witnessed? The benefactions now solicited are for enlarg- ing ant! confirming the empire of the Prince of Peace. Let * The Rev. Sau/uel Deane, D. D. .SERMON. M. 367 ihe scriptures be known, studied, and obeyed through the world, and war shall never again disturb or desolate the nations. / No more shall nation against nation rise, Nor ardent warriors meet with hateful eye?, Nor fields, with gleaming steel be cover'd o'er. The brazen trumpet kindle rage no more. But useless lances into scythes shall bend, And the broad falchion in a plougshare end. As to the proximity of our Saviour's reign on earth, his friends may, indeed, be disappointed. When they are look- ing for permanent and extensive peace, new wars may be kindled. There may again " be distress of nations with perplexity, the sea and the waves roaring, and men's hearts failing for fear, and for looking after those things, which are coming upon the earth." But those revolutions, which disturb the world, do not shake the foundation of the christian's hope. " God is not a man that he should lie, nor the son of man, that he should repent. Hath he said, and shall he not do it? Hath he spoken, and shall he not make it good ? What has recently been done for the furtherance of the gospel, has not been effected, while the nations were flour- ishing and tranquil. If, therefore the earth is to be visited with new desolations, we need not apprehend, that the great interest which is so dear to christians, will be abandoned. " The walls of Jerusalem shall be built in troublous times. Therefore will we not fear though the earth should be re- moved, and though the mountains should be carried into the midst of the sea. Though the waters thereof roar and be troubled, though the mountains shake with the swelling there- of. There is a river, the streams whereof shall make glad the city of our God : the holy place of the tabernacle of the most High." SERMON III. On the cvih of War and the probability of the universal prevalence of Peace. PSALM Ixxii. 7. In his days shall the righteous flourish : and abundance of peace, so long as the moon endureth. This Psalm, it is believed, refers to Solomon, as typifying the Messiah. In colours of uncommon beauty, it portrays the blessings of good government ; blessings which will nev- er be fully enjoyed, till " the kingdoms of this world shall become the kingdoms of our Lord, and of his Christ." In the present discourse, the following arrangement will be observed. After showing, that war is a calamity, both extensive and severe, I shall attempt, from the text and oth- er passages of scripture, to return an answer to this inquiry, " Shall the sword devour forever ?" War is a calamity of very wide extent. Originating in the depravity of the human heart, it is likely to prevail, wherever there are human beings, in whom this depravity is unsubdued. Accordingly we find, that war has been com- mon in every age, and among all nations, whether barbar- ous or refined. Contention began, even before the civil state could have been formed. It commenced in the first family, and during the life of our first parents. Abel was siRMON iir. JGS slain by the hands of a brother. As the number of human beings increased, similar enormities became more common. As a reason why God destroyed all flesh by a dclu:;c, it is recorded, that the " earth was filled with violence.'' It is probably in reference to this, that God immediately after the deluge, with so much solemnity, prohibited the wanton destruction of human life ; " And surely your blood of your lives will I require. At the hand of every beast will I re- quire it ; and at the hand of every man ; and at the hand of every man's brother will I require the life of man. Who- so sheddeth man's blood, by man shall his blood be shed." (Gen. ix. 6.) The passion for war and conquest was next displayed in Nimrod, who, to the character of a mighty hunter, added that of a chieftain and statesman. In the days of Abraham, kings had formed alliances for the purpose of war. Nine kings were joined together in one battle in the " vale of Siddim." (Gen. xiv. 3.) When the descendants of Israel were established in the land of Canaan, they had wars not unfrequently among themselves, and almost perpetually with surrounding nations. The history of the Assyrians, Persians, Greeks, and Romans, is, for the most part, military history. These nations have long since disappeared. After having trampled on the rights of states less powerful ; after having, for many ages, revelled with impunity on the spoils of others; at length made feeble by their own greatness, they were vanquished. in succession, by other states, possessing the same ambition, but not, like themselves, enervated by age and luxury. So universally have events corresponded with the declaration of Christ ; " He that taketh the sword, shall perish by the sword." The great kingdoms and empires of ancient times, with all their power and splendor, were, at dilTerent periods, swept from the earth by the storms of war. The prophet Ezekiel, with a mind glowing with inspiration, has imagined that world which contains the spirits of all the dead. As dearth is the end of all men. war is represented by him as 370 .SERMON ni. the death of nations. " Ashur is there and all her coiupa- nj. His graves are round about him : all of them slain, fallen bj the sword. Whose graves are set in the sides of the pit, and her company is round about her grave: all of them slain, fall^^n by the sword ; which are gone down, un- circumcised, to the nether parts of the earth, which caused their terror in the land of the living : yet they have borne their shame with them, that go down to the pit. There is Mesheck and Tubal, with all her multitude : her graves are round about him : all of them uncircumciscd, slain with the sword, though they caused their terror in the land of the living. And they shall not lie with the mighty, that arc slain of the uncircumcised, which are gone down to hell with their weapons of war: and they have laid their swords un- der their heads. But their iniquity shall be upon their bones, though they were the terror of the mighty in the land of the living. I'herc is Edom, her kings, and all her princes, which, with their might, are laid by them, that are slain by the sword. There be the princes of the North, all of them, and all the Zidonians, which are gone down with the slain. With their terror they are ashamed of their might; and they bear their shame with them, that go down to the pit." The remarks, which we have made in reference to an- cient kingdoms and empires, may be applied to modern Eu- rope- In its history nothing is so prominent, and nothing so much engrosses the attention, as the operation and con- sequences of war. Those hordes of barbarians, that, from different quarters, and at different times, invaded and event- ually crushed the Roman empire, were of a character, dar- ing, ferocious, and warlike. (Liv. v. 36.) They scarcely pretend to any other right, than that which was founded on their courage, fortune and military strength. " Vv'e car- ry, said they, our right in our arms ; and all things are the property of brave men." (Liv. Lib. v.) Whoever considers the extent and poAver of the Roman empire, will readily perceive, that its subversion could not have been effected,, SERMON HI. 371 without infinite suflorings, and enormous waste of human lives. As the states, now occupying Europe, were formed hy a union of those hordes, with fragments of the ancient em- pire, they have inherited the same spirit, somewhat broken indeed, and softened by the progress of refinement, and the mild genius of Christianity. Among these states, the last twenty years have constituted an era of pre-emiment deso- lation. Hitherto we have alluded to those nations and empires, with which history is most familar. But the calamity and opprobrium of war are not confined to any community or division of the human race. When America was first ex- hibited to the view of an astonished world, its inhabitants were not found, in this respect, to possess any peculiar traits of character. Impelled by the same passions, they gave vent to them in the same manner. Their enterprises were those of hunting and war, i. e. their chief employment was to preserve their own lives, and to kill their enemies. A similar remark may be made in reference to the savage in- habitants, possessing the isles, either of the Pacific or Indian Ocean. They are known to have been, in the words of in- spiration, V hateful, and hating one another." From the remarks, already made, it appears, that what- ever pre-eminence man may possess, when compared with other animals inhabiting the globe, this superiority is not evinced by the absence of hostile feelings and habits. Wherever there are human beings, there are wars ; wher- ever wars exist, there is deadly hatred ; — a public, system- atical endeavor to shed human blood. Nor are we to im- agine, that though war may be an evil, from which no nation is wholly exempt, it is, however, an evil of unfrequent occurrence. From the building of Rome, to the reign of Augustus ; i. e. for a period of more than seven hundred years, the temple of Janus was shut but twice : i. e. with only two interruptions, the Romans had war for seven centuries. From an account, published in London, four years since, it appears that from the year 1110 to 1813, the number of 46 372 SERMON in. wars between France and England, was twenty four ; and that two hundred and sixty years of the seven hundred were employed by these nations, in hostility and mutual destruction: that from 1161, to 1471, a term of three hun- dred and ten years, one hundred and eighty six were spent in war; that from 1368 they were at war one hundred and one years in one hundred and three, having a peace only of two years duration. In the national character either of the ancient Romans, or of the modern French and English, fe- rocity cannot be considered, as characteristic. If other na- tions, therefore, have not, for as great a proportion of the time, endured the burdens, and felt the calamities of war, it must be attributed to fortuitous causes, and not to moral principle. It will readily occur to you, that, even if the evils of war were moderate in their kind, they would still compose a vast aggregate, considering their great extent, and the frequency of their occurence. We are next to show, that the evils of war are not moderate in their kind. It is, by no means, my intention, on this occasion, to at- tempt a finished picture. I shall only sketch a few of its hard and prominent features : and these will be exhibited, not in the glowing colors, which imagination might furnish, but in the simple attire of authentic history. In every war, it has been thought, that as many perish by fatigue, casualty, and disease, as are slain in battle ; and (hose, who are slain in one battle, may, or may not be a small part of all, that fall in arms, during the existence of a war. In the battle, fought at Issus, between Darius and Al- exander, the former is stated to have lost one hundred and ten thousand. In the first battle, which the Romans fought with the Cimbri and Teutones, nations of Germany, the latter slew of their invaders, eighty thousand. In the second battle, the fortune of war was changed, and the Germans lost one hundred and forty thousand slain.* When Attale entered * Of 40,000, who were in the city of Avaricum, scarce 800 survived. Caes Bel Ga]. yji. 28. SERMON in. 3TS Gaul, at the head of a vast army of Huns, in one battle with Theodoric, king of the Visigoths, he lost, says the historian, at least, one hundred and sixty thousand men.f The loss, sustained by the French, in the battle of Crccy, was some- what more than thirty thousand. In the battle of Angora, in 1402, between Bajazet and Tamerlane, the whole num- ber of slain is stated, by the Abbe Millet, to have been three hundred and forty thousand. In the action at Malplaquet, the Duke of Marlborough, though victorious, is said to have left twenty thousand men dead on the field.* The loss, sustain- ed by the enemy, was probably greater. Of the number kill- ed in the dreadful battle of Borodino, fresh in the minds of all present, accounts essentially vary. The mean number is fifty thousand. But, ceasing to confine our attention to a single battle, we may extend it to the whole Russian campaign. Of the four hundred thousand warriors, who had crossed the Nie- men, scarcely twenty thousand men returned. Of the Ital- ian troops, commanded by the Viceroy, not more than eight hundred survived. The savage features of war are very distinctly seen, when we contemplate the besieging of towns and strongly fortified places. While the siege is maintained, there are no intervals, as to the excitement and terror. There is per- petually a fearful anticipation of the final result. To in- crease this evil, and to render it the more insupportable, the body may be worn down with fatigue, and perhaps exhaust- ed by famine. So extreme is sometimes the hunger of the be- sieged, that human flesh, nay, the flesh of friends and children has been consumed for food. At the siege of Paris, in the latter part of the sixteenth century, human bones were pul- verized, and used for bread. In view of what the besieged endure, and what they anticipate, it will hardly create sur- prise, that some, reduced to desperation by their sufferings f Le Sage mentions the number, as 300,000. See Atlas Historique, ^c. • One hundred thousand massacred at the seige of Philopolis, Gibbon, t. 39ft Persians lost 30,000 at the siege of Amida, Gib. iii. 209 374 SERMON III. and their prospects, have, by voluntary death, anticipated both the course of nature, and the violence of their invaders. Accordingly, after the destruction of Jerusalem, certain Jews, who took refuge in the castle of Masada, being closely be- sieged by the Romans, at the persuasion of their leader, first murdered their wives and children ; then they slew one an- other, till but one remained, who, having set fire to the cas- tle, stabbed himself. Something similar to this occurred in Spain, during the second Punic war. The inhabitants of Saguntum, that they might not fall into the hands of the Carthaginian army, burnt themselves, with their houses and all their effects. When Tragan was engaged in his second war with the Dacians, in one of their cities, besieged by the Romans, the men, despairing of its longer defence, having- slain their wives and children, secretly withdrew to a large cavern in the mountains. There, unable to sustain or de- fend themselves, they procured a large quantity of poison ; dissolved it in a caldron ; when a few individuals were ap- pointed to deal out the fatal potion to the crowds, who rush- ed eagerly round this fountain of death. Should you ask, why the inhabitants of a besieged town should be rendered desperate by the prospect of speedy capture, I beg leave to refer you to facts of no distant date, — to accounts of no uncertain authority. When the gates of Moscow had been forced in the late war, so horrid were the outrages, committed on the persons of all, whom they discovered, " that fathers, desperate to save their chil- dren from pollution, would set fire to their place of refuge, and find a surer asylum in its flames." " Nothing," says Labaume, a French officer, present on the occasion, " could equal the anguish, which absorbed every feeling heart, and which increased in the dead of night, by the cries of the miserable victims, who were savagely murdered, and by the screams of defenceless females, who vainly fled for protec- tion to their weeping mothers. In view of that immense variety of sufferings, which results from war, imagination, fatigued and distracted, acknowledges the inadequacy of her powers. Your con- SERMON in. 375 ceptions may, however, be, in some measure, aided by- reflecting on the alarming apprehensions, which, but a few years since, were entertained for this town, for your own families, and your own persons. Had in- vasion, which was not improbable, actually occurred; had it issued in capture and temporary subjugation, which was, doubtless, far within the limits of possibility, in your families and dwelling places, now the abodes of domestic tranquillity, scenes of wanton waste and desolation might have been exhibited, acts of barbarity and gross licentious- ness might have been perpetrated. But if war, in our own country has never appeared in its full array of horrors, it must not be forgotten, that thousands, to whom it has thus appeared, have felt, not less than we, attachment to life, fears of violent death, love to their families and altars, sen- sibility to the sufferings, or dishonor, of their parents, their wives, and their children. In contemplation of the facts, which have now been men- tioned, every person, possessing feelings, either of religion or humanity, is led to inquire, whether the future is to re- semble the past ; whether the earth is doomed to continue, through all ages, the theatre of national wars ; whether, as the human mind is cultivated, and as science and the arts are carried to greater perfection, both will be employed in devising new instruments and methods for destroying the hopes, disturbing the enjoyments, consuming the habita- tions, and- wasting the lives of men. In other words, " Shall the sword devour forever ?" To answer this question will now be attempted. I take it for granted, that all, to whom I am speaking, believe the christian religion ; and believe further, that Almighty God does not want the power to execute his promises and deter- minations. On these promises it is no difficult matter to es- tablish a conclusion, highly favorable to the best feelings and hopes of mankind. I. The empire of Christ, by which I mean the diffusion 376 SERMON 111. and effects of the christian religion, shall be universal. " All kings shall bow down before him : yea, all nations shall serve him. He shall have dominion from sea to sea, from the river to the ends of the earth :— 'The stone, cut out of the mountain without hands, (as seen in Nebuchadnezzar's vis- ion,) itself became a great mountain, and filled the whole earth." This kingdom shall be, not only universal, but perpetual. " The God of heaven shall set up a kingdom, (saith the prophet Daniel,) which shall never be destroyed. — The kingdoms of this world, (said the great voices in heaven,) shall become the kingdoms of our God, and he shall reign forever and ever — I have made a covenant with my cho- sen; I have sworn unto David my servant; his seed also will I make to endure forever, and his throne as the days of heaven." Considering the character of him, who is placed at the head of this empire, namely, the Prince of Peace, its mild and pacific nature was to have been presumed. But testimony, as to this point, is explicit and satisfactory, " In his days shall the righteous flourish; and abundance of peace, so long as the moon endureth. The wolf also shall dwell with the lamb : the leopard shall lie down with the kid: and the calf, and the young lion, and the fatling to- gether : and a little child shall lead them. They shall not hurt nor destroy in all my holy mountain : for the earth shall be full of the knowledge of the Lord, as the waters cover the sea. The work of righteousness shall be peace ; and the effect of righteousness, quietness and assurance forever. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places. He shall judge among the nations, and shall rebuke many people ; and they shall beat their swords into plough shares, and their spears into pruning hooks ; nation shall not lift up sword against nation, neither shall they learn war any more." My hearers, I ask you to entertain no visionary expecta- tions, no dreams of a distempered fancy. But I take the SERMON III. 377 liberty of appealing to you, whether a state of greater peace, order, and virtue, may not be confidently predicted, with- out credulity, or rashness ? Do men ever expect, or re- quire, on the most important subjects, better evidence, on which to rest their opinions, than that which has now been exhibited ? Is there any peculiar ambiguity in those passa- ges of scripture, which have now been cited? Of that va- riety of figures, which they embrace, is the general import questionable ? If then the scriptures are of divine origin, and do contain promises of universal and perpetual peace on earth, we are not only permitted, but required to believe that the time is coming, when wars shall no longer disturb the nations. " God is not a man that he should lie, neither the Son of man, that he should repent. Hath he said, and shall not he do it ? Or hath he spoken, and shall he not make it good ?" But in the present instance, our faith is con- firmed, by seeing the manner in which the event foretold shall be accomplished. There is an obvious connexion be- tween the influence of Christianity and the annihilation of war. No philosophical statesman can attribute war to any other cause, than that, which has been assigned to it by the pen of inspiration. "Whence come >vars and fightings? Come they not hence even of your lusts, that war in your members ?" Had the king of Assyria imbibed a spirit, sim- ilar to that, which Christianity inculcates, would he have boasted, saying, " I have removed the bounds of the peo- ple and have robbed their treasures, and have put down the inhabitants as a valiant man?" Had the states of Greece cordially imbibed a religion, like that of Jesus, §hould we ever have heard of a Peloponnesian war ? Had the son of Phillip embraced ^such a religion, would he have invaded Scythia, and crossed the Indus ? Had Rome, whether un- der kings, consuls, or emperors, known the doctrines of Him, who spake from heaven, and received the truth in the love of it, would she have been perpetually engaged in wars of conquest and ambition? Or if Europe, for the last twenty years, had been, really, as she was, nominally, christian, 378 SERMON in. would the whole earth and ocean have resounded with the noise of her battles? We do not attempt to maintain, that there is any power, in the christian name^ which will frighten from the earth the demon of war. Christianity will render communities good and pacific, so far only, as they adopt its principles, submit to its restraints, and obey its injunctions? Jf any person doubts, that the tendency of this religion corresponds with the proclamation, by which angels an- nounced the advent of its Author ; — if any one doubts, that its genuine influence is to promote " peace on earth, and good will towards men," he may readily obtain satisfaction by consulting the doctrines of Christ, or the writings of his inspired apostles. " Blessed are the poor in spirit ; for theirs is the kingdom of heaven. Blessed are the meek ; for they shall inherit the earth. Blessed are the peace-mak- ers; for they shall be called the children of God. — Love your enemies ; do good to them, that hate you ; pray for them, that despitefuliy use yon, and persecute you. Dearly beloved, avenge not yourselves, but rather give place unto wrath ; for it is written. Vengeance is mine ; I will repay, saith the Lord. Therefore, if thine enemy hun- ger, feed him ; if he thirst, give him drink. — Be not over- come of evil ; but overcome evil with good." Christianity strikes at the root of angry contention ; its object is to seize upon the heart. Streams are rendered salutary, if you can first exhale from the fountain its deadly qualities. But IS there any thing, you may ask, in the present state or aspect of the world, which indicates the approach of bet- ter days? May tranquillity, among the nations, be more rationally anticipated, at present, than at any former period? Doubtless it may. The world exhibits many symptoms of moral convalescence. The christian religion has become an object of peculiar interest, in the christian world. Be- lievers in this religion have recently begun to feel, with a sensibility, hitherto unknown, both their privileges and their obligations. As they attempt to open the eyes of the heath- SERMON III. 379 en, theif own visual perception becomes more clear and distinct. In whatever nation, community, or family, much effort is made to teach pagans the way of salvation, some alteration for the better will be experienced in its own re- ligious knowledge, in its moral habits and character. But we have shown, that as the knowledge and spirit of Chris- tianity are difl'used, the temper and practices of men become more pacific, reason is more regarded, and the passions of the human heart, if not subdued, are chastened and re- strained. It is known to most of my hearers, that on the 26th of September, 1815, was formed at Paris, a confederation, de- nominated the Holy League, between the emperors of Aus- tria and Russia, and the king of Prussia. These princes declare " solemnly, that the present act has no other object than to show in the face of the universe, their unwavering determination to adopt, for the rule of their conduct, both in the administration of their respective states and in their political relations with every other government, the pre- cepts of this holy religion, the precepts of justice, of charity, and of peace." Other powers have since, it appears, ac- ceded to this solemn covenant. In whatever view the matter is contemplated, it is im- possible not to consider this coalition among the most ex- traordinary and interesting occurrences of modern times. What is the real character of these potentates, in respect to religion, can not be determined by a public document of this kind. But that they wish to be considered by their respective subjects, and by the world, as the patrons of Christianity, there can be no doubt. To maintain this character, they will, at least, discountenance infidelity, and make provision, that their subjects may enjoy the advan- tages of religious instruction. In this way, kings do become nursing fathers to the church. In this way is the gospel honored in the view of men, its doctrines become more known, and its precepts more regarded. But, in this impe- rial covenant, there is not only an express and solemn re- 47 380 .'aERMON III. cognition of Christianity in general ; but its pacific princi- ples are distinctly specified ; " the precepts of justice, of charity and peace." Another consideration, well calculated to animate the friends of peace, is the unexpected success, with which, at the present day, God sees fit to crown almost every effort, made for purposes of benevolence or piety. Whether we contemplate societies, whose object is to employ missiona- ries, to distribute the scriptures, or pamphlets of moral and religious tendency ; whether we contemplate the education of heathen youth, either in their own countries, or in ours ; or confine our views to Sunday and Charity Schools, we clearly perceive, that the blessing of God surpasses the calculations of 'men. " A little one becomes a thousand, and a small one a strong nation. There is a handful of corn in the earth, on the top of the mountains ; the fruit thereof is seen to shake like Lebanon." But smce Christianity is itself a religion of peace, the very object, which this society professes to have in view, is secured, so far as Christianity gains influence; why then, it may be asked, should societies be instituted distinctly for this purpose ? I observe, in reply, it is doubtless true, that every genuine christian does something towards effecting the design, for which these societies are formed. We view every person of this description, as our friend and coadjutor. So is every christian, acting in character, a friend to all benevolent institutions ; but this does not ren- der the exiifnice of such institutions unnecessary. Every christian, acting in character, is a friend to humanity, to justice, and rational freedom, and therefore an enemy to the slave trade. But unless abolition societies had been formed, that most unrighteous traffic might have continued to the end of the world. Something was necessary to awaken sensibility, and to fix the public attention. My hearers will have the goodness to remark, that wc make no high pretensions. Knowing, that our influence is neither weighty nor extensive, our claims and expectations SERMON. III. 381 are of a chastened and moderate kind. We are not, I hope, insensible, that all our sufficiency is of God, — that we have no strength, nor wisdom, nor resolution, but what we derive from him. To him, therefore, we would daily address the poet's prayer, and say, " From Thee is all, that sooths the life of man, His high endeavours, and his glad success, His strength to suffer, and his will to serve." This society and others, formed for the same object, both in this country and in Europe, may now be compared to light clouds, far distant from each other, and " no bigger, than a man's hand." It is for divine wisdom fo determine, whether these clouds shall be speedily attenuated and dis- solved ; or whether they shall be thickened and enlarged, and, uniting with others, yet to be formed in the interme- diate spaces, shall cover all the heavens, and shall distil " the dew of Hermon ; the dew, that descended on thf mountains of Zion." SERMON IV. The truth of Christianity proved from its legitimate moral effects. — 000 — JOHN ix. 30. The man answered and said^ Why, herein is a marvellous thing, that ye know not whence he is, and yet he hath opened mine eyes. Such was the judicious answer of one, who, having been born blind, had, from the power of Jesus, recently received the blessing of sight. Much attention among the people being excited by this miracle of Christ, but two ways of proceeding lay open to his enemies. One was to disprove the fact; the other, to deny the inference, which was likely to be drawn from it. With a view to the former, they summoned, as witnesses, the parents of him, who had received the cure, and severely interrogated them, as to the blindness of their son. Vexed cind mortified, perceiving, that every new inquiry issued in giving not only additional certainty, but increased conspi- cuity to the miracle ; their next object was to prevent the people from hence forming any conclusion, favorable to our Saviour's claims and character. " This man, say they, is not of God, because he keepeth not the sabbath day. — We know, that God spake by Moses ; as for this fellow, we know not whence he is." Then follows the reasoning of SERMON IV. 383 hioi, for whose benefit the miracle had been wrought. " Herein is a marvellous thing, that je know not whence he is, and yet he hath opened mine eyes. Now, we know, that God heareth not sinners ; but if any man be a worship- per of God, and do his will, him he heareth. Since the world began, was it not heard, that any man opened the eyes of one, that was born blind. If this man were not of God, he could do nothing." The force of this reasoning could be resisted by nothing but inveterate prejudice. And such, at present, seems to be the universal concession. No persons, I believe, in our own times, deny the christian religion, who, at the same time, allow the miracles, attributed to its author. It is doubtful, in the mind of no one, that, if the miracles were wrought, the religion is true. My object in this discourse, is not to illustrate the argu- ment, contained in the text; but, by a similar mode of rea- soning, to prove the truth of Christianity, from its legitimate moral effects. Preliminary to this, a few remarks will be made, as to the change, which the gospel has effected in religious sentiment, or theory. Few of my auditors, perhaps, need to be informed, con- cerning the great outlines of pagan mythology. It is not easy, and perhaps not possible to form exaggerated concep- tions of the absurdity, grossness, and immoral tendency of heathen sentiments and heathen worship. Thousands of gods demanded homage from men ; gods, whose origin, ex- posures, adventures, suffermgs, and escapes : — whose forms, in some instances frightful and monstrous, — whose passions, usually impetuous and uncontrolled, — whose quarrels, dis- playing all the weakness, misery and revenge of mortals, — whose characters, in almost all instances, hostile to reason and virtue, — were transmitted in mythological tales, sung by enraptured poets, or distinctly brought to view in the very act of worship. In devotional services, rendered to 384 SERMON IV. such gods, it would be absurd to suppose, that pure and spiritual dispositions, — feelings of veneration, confidence, and love, would constitute any part. Such feelings, on such an occasion, would have been incongruous in the worship- pers, and most severely reproachful to the objects of wor- ship. Such feelings were not required. If the gods were angry, their wrath was to be appeased, not by a moral re- formation, an amendment of the heart and character, but by some idle ceremonies, with which character had no con- nexion; — some stagnant water was to be put in motion, — some lake was to be drained off, — a nail was to be driven into a consecrated temple, — or some games or ceremonies, fallen into disuse, were to be renewed. In perfect consis- tency with the character attributed to their gods, gross and abominable crimes were not only allowed, but deemed a ne- cessary part @f that religion, which the laws had establish- ed. When the apostle uses this language, " It is a shame even to speak of those things, which are done by them in secret," he alludes to certain practices, which, in the wor- ship of the gods, were sanctioned by public opinion. Consider now, for a single moment, what religious senti- ments were inculcated by the gospel. There is one God, without beginning, dependence, imperfection, or change, — possessing unlimited power, unsearchable wisdom, and per- fect goodness. This one living and true God maintains a government, embracing all beings and all events, whether great or small. The law, which he has enacted for his in- telligent creation, is the law of virtue. His estimation of men and angels, is exactly proportionate to their observance or neglect of this law. God is a spirit ; and they who worship Him, must do it in spirit and in truth. No sacrifices, how- ever costly, — no prayers, in whatever words conceived, with whatever looks or gestures accompanied, — no punctilious ad- herence to forms and ceremonies, even though such forms and ceremonies are of divine institution, will meet acceptance and obtain reward, so long as there is wanting at heart, a sincere, shall I say, an honest regard to the law of God ; — a principle SERMON TV. 385 of piety, which prompts to the performance of all duty. They, only, who imbibe and retain this principle, wii! expe- rience the mercy of God, in that day, when he will j'ldgc the world in righteousness. And this mercy is to be ( xerciscd through the atonement of him, " who, by one offering, has perfected forever them, that are sanctified." From these general remarks it will be apparent, that dark- ness and light are scarcely more opposite, than that religion, which Jesus Christ found, and that, which he left, among men. Were there present a single infidel, I would appeal to his reason, and even to his candor, whether the chris- tian theory of religion, is not, beyond comparison and beyond utterance, superior to that, which the heathen world, wheth- er Greek or barbarian, had received; and whether any one, who preached successfully this religion among the heathen, might not be said " to open their eyes, and turn them from darkness to light :" and whether it is credible, that a Jew- ish mechanic, born in circumstances, which precluded in- tellectual research, should, all at once, have brought to light, a system of grace and truth, for which the whole world had been engaged for thousands of years, in painful, but una- vailing search. As there is an important connexion between the intellec- tual and moral nature of man ; — as disorderly practice nat- urally results from false and inconsistent theories, and the perception of a direct path does, of itself, imply a strong in- ducement to pursue it, — it was to have been expected, that, wherever the pure, intelligible, and consistent doctrines of Christianity should take place of the gross darkness, which had previously covered the earth, a corresponding change would be effected in the state of moral character and moral feeling. We shall now endeavor to show, that, agreeably to such an expectation, the effect of Christianity has been displaj'-ed in changing national customs, — in meliorating public morals, and in converting great numbers, in christian countries, from a life, either of open vice, or religious in"v'r!-iL)i!it\- 386 SERMON IV'. In proof of our Jirst proposition, but few instances will be cited from the multitude, which might be adduced. In ex- hibiting these, 1 shall use the words of a late writer, justly held in high estimation. Christianity " has mitigated the conduct of war, and the treatment of captives. It has softened the administration of despotic, or nominally despot- ic governments. It has abolished polygamy. It has re- strained the licentiousness of divorce. It has put an end to the exposure of children, and immolation of slaves. It has suppressed tne combats of gladiators, and the impu- rities of religious rites. It has greatly meliorated the con- dition of the laborious part, that is to say, of the mass of every community, by procuring for them a day of weekly rest. In all countries, in which it is professed, it has pro- duced many establishments for the relief of sickness and poverty : and, in some, a regular and general provision by law. It has triumphed over the slavery, established in the Roman empire: it is contending, and, I trust, will, one day prevail against the worse slavery of the West Indies." (Pa- ley's Evidences, 370.) The spirit of investigation and commercial enterprise has done much to prevent man from continuing a stranger to his species. Remote seas have been visited, continents have been traversed, and islands have been discovered. Of the many millions of pagans, thus introduced to our knowledge it v\ould be ditficult to find a single tribe or community, among whom the relations and duties of man are either re- garded, or understood If we do not look for morality among the inhabitants of Japan, or China, or Hindostan, as little was it found among the aborigines of America, or on the islands of the Pacific Ocean. Now, wherever Christianity is introduced, it is invariably accompanied with a moral reformation, commensurate with the aUention it receives, and the degree, in which it is suf- fered to iniluence the character. It occurs to your minds, perhaps, that little praise can be bestowed on the morals of many a nation, Avhere Christianity SfiRMON IV. 387 has for a long time, been received. This is indeed true ; but it militates nothing with the preceding assertion, which is, that " when this religion is introduced into a community or nation, it produces a moral refoi-mation, commensurate with the attention it receives, and to the degree, in which it is suffered to influence the character." That Christianity has abrogated many national customs, which were hostile to virtue, anfl introduced others of an opposite tendency, is too obvious to be denied. That it has raised the standard of moraHty in every nation, where its authority has been acknowledged, may be asserted with equal confidence. Of this no man can be doubtful, who contemplates those enor- mities, which have been already alluded to, as practised among the heathen ; which were not only tolerated, but jus- tified by public opinion, and some of them by established Jaws. But Christianity is a religion of choice, and not of compulsion. It is not answerable for those, who do not yield to its authority. Its pre-eminence over every other religion is sufficiently shown, if its moral tendency is superi- or to theirs ; and if individuals and nations are distinguished for virtue in proportion, as they are sensible to its motives, and obedient to its precepts. Now, to any person, who has read the New Testament, an appeal may be safely made, as to its moral tendency, and as to the dispositions and be- havior of any man, or body of men, who should, with con- science and good fidelity, adopt its principles as the rule of life. We next proceed to show, as was intended, that the effect of Christianity has been displayed in converting many among nominal christians from a life either of open vice or reli- gious insensibility. Previous presumption against this will be diminished, or entirely removed by a recurrence to the early history of the church. St. Paul has informed us, as to the change, which religion produced in the character of some,who were afterwards mem- bers of the Corinthian church. Having enumerated idolaters. 48 388 SERMON I v. effeminate, thieves, covetous, drunkards, revilers, and extor- tioners, he subjoins, "and such were some of you; but ye are washed ; but ye are sanctified ; but ye are justified, in the name of the Lord Jesus, and by the spirit of our God. As public morals, in a christian community, are far better, than they were before ihe introduction of Christianity, it is not to be expected, that its visible effect on character should ordinarily be as striking among ourselves, as it was in the instances just cited. Religion imposes restraint, in a great- er or less degree, on every individual of a christian nation. It produces the appearance of conValescence, in a thousand instances, where the source of the disease is not removed. It renders the maniac less wild and ferocious, even where the empire of reason is never regained. On the other hand, a real change of character, by which I mean renovation of heart, may be effected, either at so early a period, or under such circumstances, as to prevent the change from being im- . mediately obvious, either to the subject of it, or to those around him. Still it is a fact, perfectly well established, that in those christian countries, where the doctrines of reli- gion are fairly exhibited, — in our own country, at every period of its history, the gospel has effected, in the charac- ter of great numbers, an obvious and permanent change. The fact, now mentioned, is of as j)alpable a kind, and as fairly exposed to observation, as any appearances of nature, or as any of those events, which are recorded in civil liisto- ry. Persons, who have been as little restrained by the moral precepts of Christianity, as attached to its appropri- ate sentiments and duties, have manifested an entire change ©f taste, habits, and character; engaging ardently, and from inclination, in pursuits, which they previously viewed, not merely with indifference, but with strong aversion. But a change of character may be distinctly visible in persons, who were never chargeable with habits of vice. Many of this description are so conscious, that their charac- ters are not formed according to the standard of Christian- ity, that they would be surprised, and perhaps oftendedj SERMON IV. 383 TV ere they suspected of having imbibed^he christian temper. In the minds^of many individuals among this class of nominal believers, a change has been produced, scarcely less evi- dent to an attentive observer, than that, which we have just described. New views have been obtained as to the con- dition and responsibility of man, the obligations of virtue, and the whole christian cconom3\ That the gospel is entitled to praise for having produced a great melioration of temper and habits in some men of a character decidedly vicious, will, perhaps, be granted, with- out seeming reluctance. Such persons need to become, in almost all things, the reverse of what they now are. They ought, indeed, to be made " new creatures." In reference to such, who set^very principle of virtue at defiance, " old things" should indeed "be done away,and all things should be- come new." But you are not ready, perhaps, to allow, that it redounds to the honor of Christianity, to have been instru- mental of producing sorrow, penitence and a broken heart, in persons, whose characters have exhibited nothing pecu- liarly defective, or reprehensible. In these instances, it may be, religion appears to you more obtrusive, than beneli. cent,~interposinga severe^authority, where nothing was want- ing, but mild correctives. To this complaint against religion, I would, by no means, reply with petulance, or precipitation. If the complaint is well founded, it will endure rational discussion. But if it shuns examination, it should not be reiterated. What, permit me to ask, are the prominent traits, in the life of a rational man ? Are not these, that he prefers the greater to the less| that his regard to objects is apportion- ed to their Intrinsic value ; — that good characters are pre- ferred to bad ; and, that, among the former, those are most loved, whose goodness is pre-eminent ? If these are gound principles, you cannot be misled by any inferences, to which they fairly give rise. From the first of these; namely, the greater is to be preferred to the less, it follows, that no man lives a rational life, who does no make the salvation of his 390 SERMON IV. soul an object of principal attention. That this is done by all men, who are chargeable with no very distinct breaches of morality, will not, 1 presume, be asserted. It is a fact, too obvious to require proof, that even among those, in whose deportment civil laws find nothing to censure, thous- ands have almost as little reference to a future state, as if the soul's immortality were not an article of their creed. Far from feeling anxiety as to salvation, they would consider such anxiety as evincing a mind, either inflamed by enthu- siasm, or darkened by superstition. Among even those, there- fore, whose morals are in no high degree exceptionable, there are many, who cannot be said to live conformably to the dictates of reason. Our language is, indeed, much too feeble for the occasion. For what can be more dangerous; what a greater outrage on all principles of prudence and rational self love, than for a being, conscious of possessing immortal powers, — a mind, vastly capacious both of pleas- ure and pain, to concentrate his affection on a world, which he may this night be called to abandon, and contemn that immeasurable existence, which religion has taught him to expect ? It is another trait in the character of a rational man, that his estimate of ©bjccts should be apportioned to their value. Is this proof of intellectual sanity wanting to none, but those whose lives are polluted with gross profligacy ? Consider the nature of those discoveries, which religion makes, — their purity, their grandeur, and awful sublimity. Consider what is implied in " sitting down with Abraham, Isaac, and Jacob in the kingdom of God ;" in being associated with " an in- numerable company of angels and the spirits of just men made perfect :" — in being admitted to the " presence of Je- sus, the Mediator of the new covenant, and of God, the Judge of all." In addition to this, consider what is implied in the loss of the soul, — banishment from God, — in " being punish- ed with everlasting destruction from the presence of the Lord, and from the glory of his power !" Now let what is habitually passing in the mind, and displaying itself in the SERMON IV. 391 tiharacter of innumerable inoflTensive persons of either sex, and of every condition, be compared with th.it trnin of thinking and feeling, which corresponds with those solemn, commanding, and, (if I may be allowed to speak so,) those absorbing objects, which, by the gospel of Christ, are forced upon our observation ; — and then let any man determine, whether merely an abstinence from palpable vice necessa- rily implies a character, founded on the basis of reason. Il is further implied in the character of a rational man, that in his estimate of moral beings, the good should be pre- ferred to the bad, and that among the former, those should be most highly esteemed, whose goodness is pre-eminent. — One part of the proposition results from the other. If it is reasonable to love virtue, they are to be most loved, in whom virtue is most conspicuous. The virtue, that is, the holiness of the Supreme Being, is transcendent and perfect. He is therefore, to be regarded, not merely with the approbation of the intellects, but with the highest affection of the heart ; agreeably to the words of our Saviour, " Thou shalt love the Lord thy Grod with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength." Now, is a principle of divine love as extensive in its influence on hu« man character, as it is rational in itself ? But none, in whom this principle is not predominant, can be said to live ration- ally. It has now been proved, f conceive, that many, besides such as have rendered themselves conspicuous for vice, may yet need an alteration of cliaracter, a change of heart, or spiritual renovation. Nor is any thing more common than to find individuals of decent deportment and many interest- ing qualities, who are conscious, nevertheless, of not being actuated by christian motives, — of not having imbibed the christian spirit. That power, which belongs to the chris- tian religion ; — that energy, of which our Saviour speaks, when he says, concerning his own doctrines, " They are spirit and they are life," is therefore, as truly excellent, though less observable, when it produces affections of piety, 392 SERMOM IV. in the sinner of more decorous habits, as when the unre- strained profligate renounces, with abhorrence, his accus- tomed enormities. We hence perceive, that the evidence, which supports the christian religion, is abundant and various. In addition to the miracles, which the Saviour wrought; the prophecies, which were fulfilled in him, or delivered by him, and since accomplished ; — in addition to all the evi- dence resulting from the rapid progress, which this religion made, when first promulgated, the reforming influence, which it has had on those, who have embraced it, and, through their means, on the habits and morals of nations, is, of itself, a distinct proof. In the dawn of the christian era, to what distant and various nations were the tidings of sal- vation conveyed ! To what multitudes was the arm of the Lord revealed ! How great was the change, which Chris- tianity eflfected in those, who, in consequence of receiving it " turned from dumb idols, to serve the living God, and to wait for his Son from heaven !" Every instance of real conversion, is fresh proof of the divine commission of Christ ; — the divine origin of that blessed religion, which thus trans- forms the heart! Christianity is immutable; its influence is uniform. They who embrace it now, have the same tem- per and general traits of character, as those, to whom the apostolic ministry was made " the power of God unto sal- vation." The same remark may be applied to all pious chris- tians, who have lived during the intermediate ages. To use the language of the New Testament, " They have all drunk of the same spirit." Now, could we bring into one view all the vices, which Christianity has either suppressed or exter- minated, and all the private, social, and public virtues, to which it has given rise, in the various nations, to which its light has extended, and during the eighteen centuries of its existence on earth, how great would be the mass of evidence hence arising to support its claims to a divine origin ! This evidence is perpetually increasing. It is a broad river which widens and deepens in its progress. SERMON IV. 393 We conclude by a few remarks by way of inference and improvement. 1. We perceive the impropriety, not to use severer lan- guage, of representing reason and religion, as standing in a hostile attitude in reference to each other. No man lives rationally, we have shown, who does not live piously. Rea- son and a well instructed conscience, will acquit no person, whom religion condemns. The sentence, pronounced at one of these tribunals, is never reversed at the other. At both the sinner meets precisely the same reception. For the truth of this, I might appeal to every person in this as- sembly, whether saint or sinner. When the christian finds, that the language of scripture is that of remonstrance, rep- rehension, and terror, in relation to his spiritual sloth, his unchristian feelings, or his undeniable apostasies, does he obtain relief by appealing from her decision, to that of rea- son and conscience ? Does reason approve ingratitude in one, who has been redeemed by the Son of God ? Does she approve inaction, insensibility, and a careless deport- ment, in one, who is urged to " fight the good fight of faith," and thus to " lay hold on eternal life ;" — in one, of whom it is said, ''To him, that overcomcth will I grant to sit with me on my throne, even as I also overcame, and am set down with my Father, on his throne?" — When, from the loud remonstrances both of the law and the gospel, the sin- ner retires in solitude, there to examine his character and life by the standard of reason, are his fears allayed ; are confidence and self approbation restored? Docs his under- standing ever take part with him against the " oracles of God?" The more accurately and profoundly he examines the nature and tendency of a sinful life, in view of the di- vine law and character, — in view of his own dependence, — in view of that immeasurable field, which immortality lays open both to his fears and his hopes, — in view, both of what he knows as to the frailty of this life, and of what he is taught in religion, as to the duration of another, — does the sinner ever feel himself acquitted for his neglect of Christ 394 SERMON iV. and salvation? Does he feel himself justified, as a man, — as a rational be^ng ? Does he ever come to this conclusion, from a dispassionate view of his pov/ers, relations, and pros- pects, that, whatever be the language of his Creator, in re- gard to him, it ought to be that of approbation ? Recollect the day, or the month, or the jear, when, after having been somewhat disquieted by this passage of scripture; "What is a man profited if he gain the whole world, and lose his own soul ; or, what shall a man give in exchange for his soul ;" upon deliberate examination, you found your mind tran- quillized by perceiving, that habitual neglect of God and obedience to your passions, are, in no measure, inconsistent with the reason, dignity, and interest of man ! No ; a day, when reason condemned religion, or assented to the claims of sensuality, impiety, and unbelief, has not been found in the long era of six thousand years : it will not be found in all the unceasing revolutions of eternity ! 2. From the preceding discourse it appears, that they, who arc employed in diffusing the light of Christianity, are pros- ecuting the most noble object. If christian worship and christian obedience constitute a reasonable service, — if, in proportion as men become clu'istians, they return thereby to a state of intellectual and moral soundness, how honora- ble, — how rational, — how benevolent is that desire, which is now so extensively felt and warmly cherished by the church of God, that the darkness, which broods over the pagan nations, may be dispelled, and that light may become resplendent, where it now shines but with tremulous and o-liinmering ray ? Whether we always prosecute this object with right motives, or by the best means, may fairly enough be made a question ; but let no man doubt, whether the ob- ject itself is entitled to human attention : — let no man doubt, that it would justify, nay, that it imperiously demands, far greater exertions, than those, which the christian world is now making to accomplish it. It is the same object, for which the Son of God became incarnate, — and for w hick fifRMON IV* 395 his apostles encountered all the labors and perils of their arduous ministration ! 3. If the truth of Christianity is shown by its legitimate moral effects, we perceive how much the interests of relig- ion are affected by the character of those, who profess themselves its votaries. Jn no unimportant sense, my brethren, every christian is placed on missionary ground. Within the sphere of his influence are many, who live " without hope, and without God in the world." If, in his disposition and habits the temper of Christ is rendered con- spicuous, it will be likely to produce alarm and conviction in those, who are conscious of irr,eligion. Here is a kind of missionary service, to which we are bound, permit me to say, even more strongly than to any other. To send preachers among the destitute, whether at home or abroad, becomes a duty only in reference to the end to be accom- plished ; whereas the general virtues of a christian life, be- sides being conducive to a similar end, possess inherent ex» cellence, and are of eternal and immutable obligation. It was, therefore, with good reason, that our Saviour said, '^ Let your light so shine before men, that they may see your good works, and glorify your Father, who is in heaven.'" 49 SERMON V. On Conscience. —000 — ROMANS ii. 15. —Their conscience also bearing witness, and their thoughts^ the mean while, accusing, or else excusing, one another. These words are part of a sentence, in which St. Paul describes the character and condition of pagans. He shows, that, though destitute of supernatural revelation, they have, in common with all men, certain degrees of light com- municated to them, relating to God and moral obligation. " The invisible things of God, from the creation of the world, are clearly seen, being understood by the things, that are. made, even His eternal power and Godhead." Again, " When the Gentiles, who have not the law, do, by nature, the things, contained in the law, these, having not the law, are a law unto themselves. Which show the works of the law written on their hearts, their conscience also bearing wit- ness, and their thoughts the meanwhile, accusing or else excusing one another." By the light, communicated to the Gentiles, are meant their rational powers, taken in connex- ion with all those objects of nature, in contemplating which they may be employed. The apostle may, therefore, be considered, as affirming, SERMON V. 397 that (icntiles, to whom no special revelation has been made, are yet furnished with a power of moral discernment; — a rule, which is actually applied, in a greater or less degree, both to their own behavior, and to that of others. That it was applied to their own actions, appears from these words, *' Their consciences also bearing them witness;" and that it was applied to the actions of others, is shown in what im- mediately follows, " Their thoughts, the mean while, accus- ing, or else excusing one another." By praising some ac- tions, as virtuous, and condemning others as vicious, they implicitly acknowledge a ditference between virtue and vice, — and that the one was of good, and the other of ill desert. My present object is to consider the nature and power of that principle in man, which is usually denominated con- science, or the moral sense. First, we shall inquire into the nature of this principle. That we may do this the more successfully, let me request you to direct your attention, for a few moments, to that dif- ference, which is acknowledged to exist in human actions. Some actions, you well know, are thought worthy of ap* probation ; and others, of blame. This difference does not depend on the casual result of such actions; but on the in- tention, with which they are supposed to be performed. Were a person to exert himself for a long time, and with much industry, to advance the interest of his neighbors, or that of the public, and should be frustrated in his designs, by some casualty, which no sagacity could foresee, he could never blame himself for the event, nor reflect on his inten- tions and efforts with other feelings, than those of approba- tion ; in both which respects, the feelings and judgment Oi all persons of sober reflection would correspond with his own. They could not but feel, that his endeavors had been such, as to entitle him to esteem. And, as for the unfore- seen issue, they could no more contemplate that with cen- sure, than he could with remorse. — On the other hand, should a man form purposes, erther of treachery, or treas^f $&8 SERMON V. and, by a seasonable discovery, or some unexpected occu^ fence, real good should result to those, who were to have been the victims of his crime, his own character, both to him- self and others, must appear precisely the same, as if his purposes had been executed. The emotions, with which the mind contemplates virtue or vice, are entirelj' different from those, with which it contemplates advantage or disad- vantage, pleasure or pain. Men never feel remorse for misfortunes, as such, or for things, which are unavoidable. But, consequent on the perpetration of a crime, there is re- morse, shame, self reproach, a sense of unworthiness. No man is afraid to meet himself, because he has been unfor- tunate ; but thousands have dreaded solitude, after the per- formance of an impious, dishonest, cruel, or malignant ac- tion. Misfortunes may produce grief; but nothing but the consciousness of crime is followed by remorse. The existence of these facts, as they fall within the ob- servation of all men, will hardly be denied. From the ra- tional nature, which God has given us, we perceive a difference between virtue and vice as readily and as unavoid- ably, as between a mountain and a valley, between a crook- ed line and a straight one, between the light of day and the darkness of midnight. You never can bring the mind to judge of falsehood, injustice, ingratitude, and selfishness in general, as right, and worthy of praise ; nor of kindness, benevolence, and honesty, as wrong. This moral discern- ment of a^difference in human actions: this judgment, which we form of human conduct, whether our own, or that of others, requires neither long deliberation, extraordinary in- tellectual powers, nor a high degree of mental refinement. That ingratitude towards benefactors, and a cold indifference to the wants and sufferings of others, are qualities of ill de- sert and character, is as clearly apparent to the mind of a cottager, as. to the apprehension of a statesman or prince. Though the general distinction between virtue and vice may be considered, as intuitively apparent, and universally acknowledge^i, there may, doubtless, be an individual action. SERMON V. 399 whose circumstances and rdalions are stirh, as to render questionable its moral denomination. Such, in the apostol- ic age, was the eating of meats, which had l)cen offered to idols; and the observance of parlirular di)^s. So likewise may passion, or self interest, prevent men froin ju '^' ng rightly of their own d( f)ortment, on jrarlicular occa: it ns, when the case itself involves no real dilHruUy. That king David's moral discernment, hs it respected hu- man actions in general, was not impaired luring the time of his ripostary and impenitence, appears by the promp decis- ion, which he made in reference to the unfeeling oppressor, whose crueky was portrayed in Nathan's parable. His own more aggravated offence, was viewed at the same time, without uneasiness or self reproach. As self interest may blind a judge, who, in ordinary cases, discerns with accura- cy, and forms righteous decisions ; so may conscience be seduced to remain silent, or yield her assent to the claims of passion. " If any man will do his will, he shall know of the doctrine, whether it be of God." Paul, before his conver- sion, "verily thought, that he ought to do many things con- trary to the name of the Lord Jesus." The time has been, when other persecutors of truth have thought, that they were doing God service. But in none of these cases, can we suppose, that there was any physical inability to dis- cern the will of God, and the consequent path of duty. No man sins through unavoidable ignorance. It may, per- haps, be considered, as universally true, that moral discern- ment never fails, but in consequence of a disordered heart. This power of moral discernment, of which we are speak- ing is attended with present consequences of great moment, and has the most interesting relation to the retributions of another life. No sooner do we discern a right and wrong in human actions, than the one is approved, and the other condemned. The actions of others may be condemned without pain to ourselves. But when this moral discern- ment is applied to our own actions, feeling, and character, the effects are sensibly felt. We are so constituted, that we 400 SERMON r. cannot, without uneasiness, see the right and follow th« wrong. When reason and character are at variance; — when acknowledged propriety and duty are on one side, and inclination and actions are on the other, a man finds himself unhappy, just in proportion as this disagreement is discerned and regarded. This dissatisfaction and self reproach is a punishment immediately consequent on his violating the law in the mind ; — a punishment, which is in- creased, whether he contemplates God, who is the author of this law, — or his fellow men, who, he knows, have the same law, and cannot but condemn every quality, or action, by which it is violated. Hence we see, with what propriety, this law in the mind has been said to be of such an extraor- dinary nature, as to execute itself. The sinner not only perceives, that there is a law ; but he feels the effects of it. He is not only condemned, but punished by a tribunal es- tablished in his own breast. Besides, if we perceive a difference between right and wrong, it is certain, not only, that God must see the same difference ; but that it is He, who enables us to perceive it. It may be considered, therefore, as a law, which has a divine author, and by which we are required to govern ourselves. The sinner, therefoi-c, not only condemns himself, but is con- scious of being under the condemnation of God ; who sees far more distinctly than he can, the beauty and worth of virtue, and the deformity and turpitude of vice. Conse- quently, in addition to his self reproach, he has well ground- ed apprehensions of "danger, a fearful looking for of judg- ment," at a tribunal, whose decisions will not only confirm those of his ov;n mind, but be followed by consequences of more dreadful import. Perhaps conscience has been rightly defined, " as noth- ing more, than our own opinion, or judgment, of the moral rectitude, or pravity of our own actions." Whether it is reason, or a distinct principle of our nature, which leads us to form this judgment, is not material. Certain it IS, that something within us docs sit in judgment on our- SERMON. Y. 401: Sielves : and that the decision, which this something inclines us to make, is generally speaking, though not invariabl}^ a rif'ht decision. Hence it is common to make appeals to the conscience, the reason, the judgment, even of vicious men ; in whom it is believed, that the moral sense, though in some measure benumbed, or perverted, is not extinct. We now proceed to notice some instances, in whi'ch the power of conscience has been displayed. When Adam, first after his defection, heard the voice of God, he concealed " himself among the trees of the garden." He was re- proached, not only by the expostulation of his Maker but by his own mind. He knew that the displeasure of God was just, and that therefore, no adequate, no reasonable defence could be made. Pharaoh, on several occasions, felt remorse, when reflecting on his perfidious impiety. " The Lord is righteous, said he ; but I and my people are wicked." Saul, during all the latter part of his life, was rendered an ©bject of compassion by the habitual checks and forebodings of conscience. He knew, and sometimes acknowledged, that his rival was divinely designated to fill the throne of Israel. Yet his malignant passions impelled him to perse- cute this rival with unremitting industry. Ahab had sent into all lands to apprehend the prophet Elijah, under pre- tence, that the latter had brought, the judgments of God on the nation. At their first interview, the king accosts the prophet thus, " Art thou he that troubleth Israel ?" To which the prophet bodly replies, " I am not he that troub- leth Israel : but thou and thy father's house, in that ye have forsaken the commandments of the Lord." The prophet was nov/ in the king's power. Why then was he not pun- ished, as had been intended ? Evidently for this reason, Ahab was not less condemned by his own mind, than he was by the prophet's reply. He was, in truth, more afraid of the prophet, than the prophet was of him. When Judas had betrayed Christ, and had received the stipulated recompense, the terrors of his own conscience ar- rayed themselves against him. The language of the evan- 402 iSERMON V. gelist is, " He saw, that he was condemned." The sentence was immediately followed by punishment ; I mean by re- morse, so intolerable, that the unhappy sinner could no longer endure it. By violent means he disengages himself from a burdensome life, to ascertain whether any future pains can be greater, than the anguish of mind, by which he is now tormented. In ages and places, less remote, the power of conscience has been displayed in a similar manner. Sometimes self- reproaches are loudly uttered. Instances are not wanting of persons, who, having, by flagitious means, acquired, and for many years, enjoyed wealth and influence, have been re- buked by their consciences so suddenly and efficaciously, that they not only disclosed crimes, of which they had never been suspected, but implored the merited punishment. Others, in a state of mind, more dangerous and desperate, have imi- tated the perfidious disciple, and procured death b^ their own hands, that they might at once know the worst of their destiny. There are other effects of self condemnation, less power- ful, indeed, but more common. To the view of every per- son, two rival interests are displayed. Reason, religion, and a well directed conscience are on one side ; and they always speak the same language. On the other, are indolence and all those evil passions, which are seated in the human breast. If the three powerful monitors, first mentioned, could be effect- ually silenced; could reason, conscience,and religion be induc- ed forever to withdraw their claims, men might, by obeying no law, but that of appetite, be as happy in brutal pleasure, as the very brutes themselves. But, before these monitors can be silenced, much time and effort must be employed ; much conflict must be maintained, and many wounds received. It was, long since, asserted, the " way of transgressors is hard." The truth of this has been severely felt by many, while form- ing an attachment to particular vices. Persons of dissipat- ed and prodigal habits, have many hours, when reflection is painful, and even existence is irksome. It is not easy for a SERMON V. 403 man to bring himself to abandon all claims to a rational and moral nature. Even pride will remonstrate against so base a relinquishment. A man cannot easily be induced dclib* erately to saj, " As for the dictates of reason and the ob- ligations of moraUty; — all that is sublime in the one, or beautiful in the other, I renounce forever. Ye rational be- ings, whether angels or men, with you I will no longer lay claim to alliance. Whatever pleasures you have, either in possession or prospect, they shall be exclusively your own. From this moment I cease to be a competitor." But so long as reason is not renounced, it will support the claims, both of christian morals and christian piety. He that wastes his time, follows his passions, or neglects his soul, acts as cer- tainly against his own judgment, — his own conviction of right and wrong, as against the commands and principles of di- vine revelation. Infinite responsibility is attached to th« possession of intellectual and moral powers. Whether time or eternity is regarded, reason demands a life of sobriety, caution, and self denial. Now, is it possible, that a man should be otherwise, than miserable, who is forever at war- fare with himself: who pursues habitually the very course, which he condemns ? In the full enjoyment of youth and of health unimpaired, in the midst of gay, splendid and fash- ionable vices, many persons, — even those, who have been thought as happy, as vice could make them, have even wish- ed to exchange their species ; — have wished to be divested of their rational nature, that they might be no longer tor- mented with the anticipation of a judgment to come! In- dividuals, who have rendered themselves conspicuous by ridiculing serious religion, calling its sorrows moroseness, and its joys enthusiasm, have been alarmed even by the sound of a shaken leaf, and have fled to scenes of dissipa- tion, as their only retreat from terror. We shall now make several reflections by way of im- provement. 1. If thei"e are such qualities, as virtue and vice, it is infi- nitely important, that the distinction between them should be 60 404 SRRMON V. perceiyed. This power of discerning the line, which sepa- rates them, is, therefore, a most important part of our moral constitution. But the natural tendency of a thoughtless sin- ful life, is to enfeeble this power, to prevent it from forming right decisions, and to render the heart insensible to its dic- tates. If the moral sense, that guide, which God has gra- ciously appointed to direct human feelings and conduct, is either destroyed, or blinded, or corrupted, the whole life will be marked with doubts, confusion and guilt. To this our Saviour seems to have had reference in the following words, " If the light, which is in you, be darkness, how great is that darkness." II. As the moral sense is impaired by habitual vice, — as men accustom themselves to act, without regard to reason or the divine law. moral distinctions are forgotten, and a gen- eral apathy pr(>vails on religious subjects. To remove this apathy by fixing the mind «n these subjects, by caus- ing it clearly to perceive moral distinctions, and the eternal obligations of virtue and holiness, is the first effect produced by divine influence in regeneration. The sinner is led to apply to his own heart and actions, that immutable law, which is binding on every intelligent being. His surprise, anxiety, and terror, result from contemplating his character, his obligations, and his danger. He perceives what is right, and is conscious, at the same time, of possessing a strong inclination to that, which is wrong. " I was alive without the law once," saith the apostle ; " but when the command- ment came, sin revived, and I died." No person, in^a simi- lar state of mind, can doubt, that there is a perfect agreement between reason and the divine law, or deny, that the latter is holy, just, and good ; but he " sees another law in his mem- bers, warring against the law of his mind, and bringing hirii into captivity to the law of sin and death." The anxiety, felt by persons in these circumstances, natura. y results, per- haj)s, from their perception of danger. III. It has been asserted, in this discourse, that reason and religion are always found on the same side, and speak SERMON V. 405 llie same language. For the truth of this I make a deliber- ate and solemn appeal to all present. In religion, what is implied? It is implied, that our present characrcrs should be formed on the principle of the soul's immortality ; — that we labor chiefly for that " meat, which cndureth to everlast- ing life." I ask, whether it is, or is net, the dictate of rea- son, that our estimate of objects, and attention to them, should be apportioned to their value ? — and whether our present precarious, fragile existence should engross our thoughts, or be regarded only in subordination to that eter- nity, which is to come ? Is there a person present, that ^ will say, the greater is to be sacrificed to the less; that a thousand years should be preferred to a million, and that the short space of human life should be preferred to both? — It is imphed in religion, that we love God. " Thou shalt love the Lord thy God, with all thy heart." If this demand appears extravagant, or absurd, permit me to ask, whether it is rational to love virtue and virtuous men? — Whether ii is rational to love those most, who have most virtue ? If so, whether we may not be required to love supremely Him, whose moral attributes are without limits, or imperfection? —It is implied in religion, that our hearts should be render- ed penitent and contrite, in view ef sin. " Thus saith the High and lofty One, that inhabiteth eternity. To this man will I look, even to him who is poor and of a contrite spirit, and trembleth at mj'^ word." When one friend is perfidu- ous to another, when a parent has been abused by his chil- dren, when a man has insulted or oppressed his neighbor, what is always demanded of the injurious party ? Ac- knowledgements, expressing sincere and ingenuous regret. Is it as great a crime to offend God as man ? Why then do you object to the gospel, that it rails sinners to repentance ? — » It is implied in religion, that *he sinner not only repent, but he converted ; i. e. that he should have, not merely some tem- porary regret and pious relentings, but that such feelings should become habitual and permanent; — that an alteration of character should be effected, compreb ending a change 406 SERJION V. in his pursuits, in the objects of his love and aversion. — It is, lastly, implied in religion, that the sinner should immedi- ately "break off his sins bj^ righteousness, and his iniquities by turning to the Lord.'" For how long a time should we think it reasonable to allow a state criminal to retain the disposition, which led him secretly to plot, or openly to at- tempt the subjugation of his country? For how long a time should any rational being have license to remain hostile to virtue, and to the best interests of the universe ? If one week, why not a month; if one month, why not a year; if one year,^iy not forever? Religion, let it be observed, recog- nises nothing, as conversion, which is not followed by a virtuous life. But how it is possible, that a dishonest man should too suddenly become honest, — that a profligate man should too suddenly become sober and temperate, — and that any sinner should too suddenly become an upright ser- vant of God ; is more, far more, than reason will enable us to perceive. The fact is, that religion requires of man no dispositions, or moral qualities, but such as unbiassed rea- son condemns him for not possessing. There are two other occasions, on which the difference between virtue and vice, between piety and irreligion, is very apparent. Christian virtue will endure examination. He, whose life evinces such virtue, is nothing disconcerted at being scrutinized by the irreligious. If he is asked why he has respect to all God's commandments ; Why he loves the Saviour ; Why he subdues his own passions ; and la- bors, to bring every thought into captivity to the obedience of faith; he may be surprised at the question, but can never want a reply. " Jacob shall not now be ashamed ; neither shall his face wax pale." He treads firmly, and finds, that there is no trembling in the ground beneath his feet. — Whereas, the sinner hates nothing so much, as rational ex- amination. He feels himself to be vulnerable at every point. Whenever you make an appeal to his reason, he is perturbated. Knowing, that reason is against him, he dreads her reproachful glare, and angry frQwn. , SERMON V. 407 In connexion with this I make one further remark. You well know, that, in view of death, sinners often lament their want of religion. Sometimes their anxiety rises to desper- ation, and cannot be witnessed by others without the most painful emotion. Now, let me ask, did you ever know a christian lamenting, on his dying bed, that he was a chris- tian? — lamenting, that he had made a humble, unreserved surrender of himself to the will and service af his Creator ? Among the millions, that have died in christian countries, point me to a single one, who, in death, retracted his chris- tian faith ; who regretted, that he had chosen God for his portion, and Christ for his Saviour, and desired recovery, only that he might testify before the Avorld his repentance for the virtue and piety of his past life.—^No, the very men- tion, — the recollection of that covenant, which has been established between God and himself, serves to brighten his countenance, and to soften those shades of death, which hang upon his visage. IV. From that view, which has been taken of the subject, we perceive, that, without religion, it were better to be any thing, than a rational being. Your reason and conscience, let me remind you, will survive the most durable objects of the material universe. Like these, they will not wax old, nor be impaired by time ; nay, the revolutions of eternity will but add to their activity and comprehension. There will be a clearness of perception hitherto unknown. Your relation to God, the nature of human obligation, and the difference between virtue and vice, will be subjects neither of investigation nor cavil. Reason unbiassed will, in every period of duration, and in all parts of the universe, boldly condemn vice, and declare itself on the side of virtue. The friends of holiness will then experience that peace and overflowing joy, which arise from an intimate and near view of its obligation and good desert, and of the unchangeable approbation of its Author. The conflict, on the other side, which is now maintained in sinners, between reason and in- clination, between the conscience and the heart, wiH then 408 SERMON V. become intolerable, when reason shall have acquired im- mortal strength, and vice unchangeable dominion. Our Sa- viour, in describing future punishment, is pleased to speak of " ch^.ins and darkness, — a burning lake, — a place pre- pared for the devil and his angels." How far this language is literal, I pretend not to say. But, we may well conceive, that the suffering of reprobates will be sufficiently great, to justify this language, even if the body should have no share in the pain. Remorse of conscience, we have been remind- ed, ill this discourse, has in the present life, driven persons to desperation. It is impossible to tell how far this remorse may be increased after death, when the organs of moral vision shall become more powerful and discriminating. A consciousness of unworthiness, of turpitude, of folly, and ir- retrievable loss, will accompany the sinner, in whatever part of the universe, — in whatever part of eternity he may exist. Even if he could escape the eyes of God, there is another immortal enemy, whose upbraidings he «an not es- cape; I mean his own reason and conscience ; I mean him- self. Fly where he will, his reason goes with hina; and its reproaches will alwaj'^s be felt with undiminished sen- sibiliiy. Lastly. We cease to be surprised at the great efforC, 'v^'hich the gay and thoughtless often make to keep up their si)ints ; — in their own language, to expel the glooms,--to bai\ish sorrow. These glooms and this sorrow are very likqiy to be the result of solitary and calm reflection. On such occasions, reason begins to speak, and her voice be- cofnes distinct and audible. The sinner is aloi'riied ; he divads this assiduous monitor. " I hate him (sa'dAhab;) for he never prophesies good concerning me, but always evil." Scenes and employments must be devised, in which the passions will be interested, and reflection silenced. But this tumultuous state of the feelings cannot be always pre- served, nature herself will not endure it. Nay, reflection may obtrude itself, in the midst of splendid and loud festivi- ty. "In the midst of mirth, the heart is sorrowful : and the SERMON V. 409 end of that mirth is heaviness." Who could have been less exposed to care and anxious thought; who could have been in a better condition to enjoy a night of revelling, undisturl)- ed, than Belshazzar, when he had " made a feast to a thou- sand of his lords, and was drinking wine before the thou- sand ; when he sent for the golden vessels, which had been taken from the house of God, and suffered his lords, his wives, and concubines to drink in them. Yet in that same hour, came forth the fingers of a man's hand, and wrote over against the candlestick, upon the plaster of the wall of the king's palace ; and the king saw the part of the hand, that wrote. And the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote, one against the other." But, whether conscience can now be silenced or not, the time is coming, when there will be no amusement, — no ex- pedients for effecting this. Its twinges, of which the sinner is so much afraid, are premonitions of something to come. They are the gentlest corrodings of a wK)rm, which never dies ; they are scintillations of that fire, which never can be quenched. My hearers, in order to be secure, we must be chris- tians : — in order to be rational, we must be pious: peace must be restored between the intellects and the heart. We must cease to be our own enemies ; to expose ourselves to our own reproaches. " For if our hearts condemn us, God is greater ttkan our hearts, and knoweth all things.*' SERMON VT. C-onsequences of neglecting the great salvation. HEBREWS, ii. 2 & 6. For if the loord spoken by angels 7oas stedfast, and every trans- gression and disobedience received a just recompense of re- ward, how shall we escape, if we neglect so great salvation: which at first began to be spoken by the Lord, and was con- firmed unto us by thim, that heard Him, Known unto God are all his works from the foundatioa of the world. He is incapable of disappointment ; nor does he ever adopt any new measure hy way of experi- ment. He never enters on the execution of any purpose, which he had not formed, before the universe began. Though to our view, his government has a different aspect at different periods, it is really uniform. The parts, though various, are so connected and proportioned as to constitute a system, in all respects, worthy of the Being, from whom it proceeds. That which happens in any age, has rela- lation to what precedes, and to what follows. The Mosaic dispensation had respect, on the one side, to the fall of man : on the other, to the coming of Jesus Christ. It v/as not de. signed to be perfect in quality, nor eternal in duration. " The law made nothing perfect ; but was a shadow of good things to come." SBRMON VI. 411 The apostle institutes in the context, a comparison between the religion of Moses and that of Christ. " The word, spok en by angels," was the law, as given at Mount Sinai. If it be asked, why the law is said to have been given by angels ; I answer, that many of these celestial spirits, there is reason to believe, were present, as witnesses and ministers to that great transaction. This seems to be intimated by the Psalmist, " The chariots of God are twenty thousand ; even thous- ands of angels : the Lord is among them, as in Sinai." By the martyr Stephen it is expressly declared, that the Jewish people " received the law by the disposition of angels ;" and by St. Paul, that " the law was ordained by angels in the hands of a Mediator." In what manner, their aid was given, we know not ; but that they were present, and in some way auxiliary to the great event, is made suffieiently clear by the passages cited. If this word, thus given, was firm, saith the inspired wri- ter ; — if the commands of Moses could not be broken with impunity ; and if those, w ho violated them were, in a very strict and examplary manner, punished ; how shall we es- cape, if we neglect a relif^ion, introduced by God's ov.n Son, and propagated by the miraculous interposition of the Holy Ghost? Similar to the text is another passage in the saine epistle ; " If he that despised Moses' law died without mercy, under two or three witnesses, of how much sorer punishment shall he be thought worthy, who hath trodden under foot the Son of God, and counted the blood of the covenant, with which he was sanctified, an unholy thing ?" It is evident, that the apostle meant to infer, not only that God will be punctual in executing the threatnings of the gos- pel, because he was so in executing those of the law ; but likewise, that the doom of sinners, who reject Christianity will be more severe than was theirs, who rejected the relig- ion of Moses, in proportion as Christianity has superior ex- cellence. I shall endeavor to show briefly, 1. That God signally manifested his displeasure against those, who were disobedient 51 412 SERMON VI. under the ancient dispensation. 2. Consider some particu- lars, in which it appears, that the new dispensation is greatly superior; And, 3. Enforce the inference, which the apostle makes, viz : that to those, who reject this religion, there is no possibility of escape. I. It appears, that God signally manifested his displeasure against those, who were disobedient under the ancient dis- pensation. By the Levitical law, violation of the sabbath was made a capital crime. " Every one that defilcth the sabbath, shall surely be put to death :" and when a man was found, gathering sticks on the sabbath, this was immediate- ly executed. " All the congregation," saith God, " shall stone him with stones. And all the congregation brought him ^vithout the camp, and stoned him with stones, that he died." When Achan had concealed some of the devoted spoils of Jericho, though he confessed the deed and its criminality, no favor was shown him. He sufiered a public execution ; and on this conduion " the Lord turned from the fierceness of his anger." When Moses came down from the mounf, and perceived, that the Israelites were celebrating idolatrous games before the golden calf, he assembled the sons of Le- vi, and commanded them to inflict immediate death on those, concerned in the wickedness. " Put every man his sword on his side, and go in and out from gate to gate, throughout the camp, and .lay every man his neighbor, and every man his brother. And the children of Israel did according to the word of Moses ; and there fell of the people, that day, about three thousand men." More instances might easily be adduced to show, how severely individuals were punish- ed for contempt of the Mosaic law, and how truly it was said, that they "who despised that law, died without mercy." If this were true of individuals it was more obviously so of the nation. From the beginning, a great variety of evils had been threatened the Jews, to deter them from apostacy and re- bellion. Whptiever idolatry and vice became general, the displeasure of God was displaj^ed, either in prophetic de- SERMON VI. 413 nunciations, or by the infliction of national judgments : and if incorrigibly obdurate, it was threatened, that they should be extirpated from the land of their inheritance, and dis- persed over all the earth. This threatening was in due time fulfilled with a degree of exactness, w|^ich to the present day, is a matter of notice and astonishment to the whole world. From the manner in which God treated his chosen people, it is evident, that to him can be attnbutcd neither remissness, nor want of veracity. Though long suffering, he was not slack concerning his promise. The obstinacy of the Jews did at length exhaust the forbearance of the Father of mercies. After he had, during the course of many ages, frequently admonished and chastised them, he suffer- ed them to be enslaved, their civil and ecclesiastical gov- ernment to be dissolved, their city and holy temple to be consumed, their land to be given to strangers, and them- selves to be removed into all quarters of the globe. They have become " a proverb, a hissing, and a by-word," and God hath given them " a trembling heart, failing of eyes, and sorrow of mind." Thus we perceive, that " the word spoken by angels, was stedfast," — that the threatnings, contained in the Jewish law were not ineffectual ; — but that " transgressions and disobedi- ence received a just recompense of reward." It may be fairly concluded, that the same God, who with so much strictness, punished disobedience under one dis- pensatian, will not, under another, suffer delinquents to es- cape with impunity. But this is not all. Between the two dispensations there is great difference. The latter is far more excellent. The particulars of this difference are now in the 2nd place, to be considered. These, it is suggested in the text, are the man- ner of its being communicated, and nature of the blessings promised. God was equally the author of both religions. In that respect there was no difference. But one was introduced by angels, and the other by the Son of God : a circumstance. 424 SERMON VI. which is, with much propriety, mentioned, to show wliat su- perior regard, the Supreme Being entertained for the chris- tian dispensation ; a circumstance, which may be very clear- ly illustrated by reference to one of our Saviour's parables. The owner of the vineyard is there represented, as letting it out to husdandmen. At the usual season for several years, he sent servants to receive his portion of the fruits. These ser- vants were abused. Presuming, that there were some lim- its to their audacity, he at last commissioned his son. Now this last measure is mentioned, as the result of far greater condescension, than those which preceded. So the divine good will towards men was more strongly expressed by the sending of Christ, than by the mission of angels. Another most important article, in which the economy of Jesus Christ surpassed that of Moses, was the nature of that happiness, promised to the obedient. The latter is denom- inated the laio of a carnal commandment. Earthly rewards and punishments were the sanctions, by which this law was enforced. If the Jews were obedient, they should eat the good of the land ; their neighbors should not invade them ; if they did, they should not prevail; their lands should yield large harvests; their flocks and their herds should be multiplied ; they should not experience desolating sick- ness, nor premature death. On these subjects, Christianity says little, or nothing. Je- sus Christ has not made himself answerable to his commu- nity, for wealth, honors, or worldly influence. His disci- ples arc to be remunerated at the resurrection of the just. Their reward is glory, honor, and immortality. Their pleasures will be those of the intelkcis and the heart: such as none but good beings can enjoy ; such as nothing but the presence and favor of God can excite. Had the Jews observed their laws with blameless fidelity, possession of the promised country would, to no individual, have been permanent. To such there would indeed have been many and prosperous days on earth; but exemption from death was not intimated. Chris-tianity, on the other hand, refers all SERMON VI. 415 things to eternity. The believer's hiurels shall never with- er ; his crown is perpetually brilliant; his rest is everlasting ; his dwelling is a house, not made with hands, eternal in the heavens ; his kingdom is that which never can be moved. Nor can we suppose, that, when speaking of the great sal- vation, and the superiority of the christian religion to that of Moses, the apostle was unmindful of the atoning death of Christ, obscurely shadowed in the one, but clearly made known in the other. How far some of the more inquisitive and devout Jews understood the ultimate design of their ex- piatory sacrifices, it is impossible to dclenninc. That they could not, from the Levitical institution, have obtained any clear views on the subject, is certain. When Jesus Christ actually appeared, though the pro{)hetic writings'^had been added to the law, nothing appears to have been further from the common expectation, than a suftering Redeemer. But in Christianity the sufferings of Christ are every where displayed. " I determined to know nothing among you," said Paul to the Corinthians, " but Jesus Christ, and him crucified. I delivered unto you, first of all," saith he, " that which also I received, how that Christ died for our sins according to the scriptures." The christian salvation is great not only in itself, and as to the manner, in which it was procured, but likewise in the manner, in which it is bestowed. The happiness, which it implies, supposes a certain correctness of moral taste: — a character essentially difTerent from that which is common to men. " To as many as receive Christ, to them giveth he power to become the sons of God ; who are born not of blood, nor of the will of the flesh, nor of the will of man, but of God." Whether we consider Christianity in comparison v/ith Ju- daism, or without such comparison, it is indeed a wonder- ful religion. Fix your eyes on any individual of our race. He enjoys animal life in common with the various species, by which he is surrounded. Some of them exceed him in years, and many in strength and vigor. Like the rest, 416 SERMON Vi. he decays, — his body dissolves, and incorporates with the earth and the air. During Hfe, he is distinguished from other animals by the gift of intellects, which he is very indus- trious to abuse. He feels, that there is reality in moral ob- ligation ; he cannot deny, that there is a fitness and dignity in virtue. He sees the right ; he avoids it ; and dreads a retribution. Concerning such a creature, mortal, errone- ous, and depraved, what favorable expectations, or even con- jectures, can reason indulge ? " If a man die, shall he live again ?" If he live, shall he not be miserable ? Can it be imagined, that God ^vill raise the dead to life ? — that bod- ies, which are sown in dishonor, should be raised in glory? Can it be imagined, that for creatuncs, such as have been described, the Son of God should descend from heaven, to suffer disgrace and mortal agony? Shall they enjoy eter- nal rewards, — sit down with Christ on his throne, and be- come kings and priests unto God ? What language is this to be applied to a creature, the most feeble and rebellious ? — a creature, who deserves to be forsaken of God, — to be pun- ished of God, — to be driven from the presence of the Lord, and the glory of his power ? He is to be raised together with Christ, and to sit together with him in heavenly places ! III. We are now to enforce the expostulation, contained in the text. " How shall we escape, if we neglect so great salvation ?" To render this inquiry the more interesting, it is necessary to determine, whether this negligence be as common, as it is dangerous. If, in christian countries, but one in a large multitude be thus chargeable, almost no individual would think his own danger great. To any person, judging of this subject, previously to ob- servation, it would appear little less, than certain, that all to whom it was offered, would vie with one another, which should most readily embrace it. One would suppose, that as soon as such salvation were proclaimed, all men would resemble a hungry, famishing crowd, to which was opened a store house, richly furnished with every kind of food. Like SERMON VI. 417 the invalids at the pool of Bethesda, one would expect to see them strive, who should first step in. Instead of which, every age has witnessed a general indificrence. From the days of Noah to the present time, all the preachers of right- eousness have had occasion to exclaim, in plaintive language, " Lord, who hath believed our report :" and the great God hath condescended to use the words of disappointment and grief: " All day long I have stretched forth my hands to a disobedient and gain saying people." These examples indeed prove inattention to religion in general, rather than to Christianity in particular. But un der this latter economy it will be more easy to find those who do, than those, who do not, neglect salvation. 1. This neglect is undeniably chargeable on the openly immoral : on them, who profane the holy and reverend name of God ; — on them who desecrate the sacred things, displayed in the bible ; — on them, who by impurity defile the temples of the Holy Ghost; — on them, who love to be found among the wicked, and with them to expel reason and drown conscience. To say that such persons neglect the great salvation, docs not sufficiently express their feel- ings on the subject. They view it with sincere aversion. The salvation of saints consists much in the presence of God. " The multitude of them that are saved, shall walk in the light of his countenance, they shall behold his face in righteousness." Would this be heaven to those, of whom we are speaking? Would they, who blaspheme God, read- ily unite in the devout extacy of those, who exclaim, " Ho ly, holy, holy is the Lord God Alrai^^hty ?" Could they be happy with God, who arc conscious, that no society is so delightful to them, as that in which God is least regarded, and his laws most daringlj'- violated? But neglect of salvation docs not necessarily imply this unblushing, undissembled vice. Though there is great re- semblance between the text and another passage in the same epistle, which we have already quoted, they are not perfectly alike. " If he, that despised Moses' law died without raer- 4iiJ SERMON Vi. cy, of how much sorer punishment shall he be thought wor- thy, who hath trodden under foot the Son of Cod !" Here the sacred writer speaks of marked and violent opposition to the christian religion. But our text does not. It speaks only of neglecting the great salvation: — it speaks of that in- difference, that inattention, which, even in christian coun- tries, passes without dishonor or animadversion. It is not, you see, a few great sinners only, whose condition is peri- lous: it is not they exclusively who have disturbed and as- tonished the world by daring transgression ; it is not the Cains, the Pharaohs, the Ahabs, and Jezebels alone : it is the statesman, who sacrifices a quiet conscience to his own ambition ; it is the husbandman, who loves his well cultivated acres, more than the heavenly inheritance ; it is the scholar, in whose heart literary fame usurps the place of God : it is that gay young person, whom the v/orld censures for nothing, but too little prudence, and too much good nature ; it is the man of calculation and industry, who can think of no object, beyond the grave, so hideous, as present poverty and so in- viting as wealth ; — it is in fine every person, who loves not our Lord Jesus Christ in sincerity. Habitual levity is as truly a mark of reprobation as a course of conduct decided- ly immoral ; though the same degree of criminality is not proved in both cases. Now, if the riPglect of salvation is so general, no expostu- lation can be n^.ore interesting and terrific, than that in the text, " How shall we escape ?" Will you attempt to escape by prov- ing the gospel not true? What an arduous; what a daring enterprise! You must prove that Moses was not a divinely commissioned leader ; — that he wrought no miracles ; — that- the law had no relation to the gospel; that the an- cient prophets, whose predictions are, at this moment, receiving their completion, were not inspired ; that Jesus ot Nazareth was not a teacher, sent from God; — that he performed no works, which were above human power: — that his apostles performed none, but were all impiously employed to deceive mankind. Can all this be proved ? Can you even persuade yourselves, that t 'e SERMON VI. 4l*J book, which we call Holy Scripiurts^ had no divino origin, and that nothing is to be feared from its threatnings ? No; you do not, in this way, even hope to escape. The awful majesty of the Bible terrifies you. If you dare not deny Christianity you will perhaps become its panegyrist. It is, you say, a noble, a sublime, a benevolent religion. It was announced to our first progenitors. All nations were governed in subserviency to it. It was introduced by a divine Savioui-, and propagated by miraculous ])0vver. It declares, that God is love; it proclaims peace on earth and good will towards men. In the eternal blessings of such a religion, the whole human family, you believe, will final- ly partake. So did not reason the author of our text. From the same premises, he drew a precisely opposite conclusion. He did not say, the salvation of the gospel is a great salvation ; therefore it will embrace all : but how shall they escape who neglect it ? The emotions, excited by contemplating the sublimity, the magnitude, and the benign nature of the christian religion, must be joyful, or otherwise, according to the light, in which it is viewed. In the obedient believ- er, it produces joy ; in the awakened sinner, it excites hope ; but to the determined transgressor, it speaks no language, but that of terror. It is a benevolent religion ; it will, in this quality, never be exceeded by any other; therefore, they, who are not reclaimed by it, must perish. It is a benevo- lent religion ; and therefore, all they, who reject it, must suffer an aggravated punishment. The reasoning of the ancient Jews was similar to that, which we endeavor to confute. They believed, that the children of Abraham, after having experienced so great mercies, would never be abandoned. On the same princi- ple, as that of our text, God said to them, " Yon only have 1 known of all the families of the earth; therefore will 1 punish you for all your iniquities." On the same principle will Tyre and Sidon be punished with less severity, in the day of judgment, than those cities, where Christ preach- ed and exerted his divine nower. 420 SERMON VI. Let us consider, therefore, whether we can endure to per- ish in that wonderful manner, in which it is declared, that the despisers of the gospel shall perish. How hard it is to endure intense pain for a single week ! How slowly pass- es the time ! How exceedingly long appears every day! But the oracles of God set forth the punishment of impeni- tent sinners as being exceedingly severe, in its degree. The strongest language, the most frightful imagery is used to describe it. These descriptions are familiar to us. The profane use the language of these descriptions contemptu- ously. But even they cannot deliberately consider it with- out terror. It is not in man to anticipate, without emotion, interminable ages of weeping, wailing, darkness and despair. Yet it is told us by a God of truth, and even by a God of mercy, that such will be the doom of the ungodly. Let us bring this matter home to ourselves. These declarations are not the less true, nor the less interesting, because they were made many hundred years ago. They are now made to us as really, as they were to those, who first heard them, and who beheld our Saviour's gesture, visage and divine majesty, when they were uttered. To give additional solemnity to these considerations, let it be remembered, that ours will be no common punishment should we die inonrsins. We shall be distinguished among reprobates : — distinguished by an unusual load of infamj' and pain. Consider for a few moments : How early was divine truth poured in upon our minds ! how early were we taught the first principles of the gospel! How many events took place in youth, calculated to arrest the attention, and which, periiaps, for a while really did this! ' With what in- greasing clearness, did we, in after years, perceive the ne- cessity of religion ! With what solemn language has the Bible warned us ! With what tender, affecting, penetrat- ing expressions has it addressed us, that we might be melt- ed, allured, and persuaded ! In what a glaring light have the sacred writers tlisplayed the world of spirits ! How has conscience romojiPtrafed. and the Holy Spirit reproved SERMON VI. 421 and excited us ! All these things will be brought to view at the day of judgment, and will be the subjects of perpetual self reproach. " How then shall we escape, if we neglect so great salvation ?" But there is now a season for escap- ing : not if we persevere in sin ; not if we reject the coun- sel of God against ourselves; but if we repent of sin, and submit to the gospel. Without this, the question th'ough eternity, will be, not " how shall we escape ?" but how shall we endure ? " Who can dwell with devouring fire ? Who can inhabit everlasting burnings?" May God of his infinite grace, deliver us from making the inquiry, in the regions of woe. Princeton Theological Seminary-Speer Library 1 1012 01 148 8360