LIBRARY 
 
 THE UNIVERSITY 
 OF CALIFORNIA 
 
 SANTA BARBARA 
 
 PRESENTED BY 
 ROBERT S. MICHAELSEN

 
 I'UKS 1 DKNT DWIGHT.
 
 THEOLOGY 
 
 L. 
 
 EXPLAINED AND DEFENDED, 
 
 IN A 
 
 SERIES OF SERMONS./ 
 
 BY TIMOTHY DWIGHT, S.T.D., LLJX, 
 
 LATE PRESIDENT OF TALE COLLEGE. 
 
 WITH A MEMOIR OF 
 
 THE LIFE OF THE AUTHOR. 
 
 IN FOUR VOLUMES. 
 
 VOL. I. 
 
 TWELFTH E D I T I O K. 
 
 NE W-YORK: 
 
 HARPER & BROTHERS, PUBLISHERS, 
 82 CLIFF STREET. 
 
 1846
 
 DISTRICT OF CONNECTICUT, as. 
 
 BE IT REMEMBERED, That on the fifth day of January, in the 
 forty-second year of the Independence of the United States of Amer- 
 ica, Timothy Dwight, and William T. Dwight, both of said District; 
 Administrators of the Rev. Timothy Dwight, now deceased, and late 
 of the said District, have deposited in this office the title of a book, 
 the right whereof they claim as Administrators as aforesaid, and 
 Proprietors, in fhe words following, to wit : 
 
 et Theology ; explained and defended, in a Series of Sermons ; by Timothy Dwight f 
 S. T. D. LL. D. late President of Yale College. With a Memoir of the Life of 
 the Author. In Jive Volumes. Vol /." 
 
 In conformity to the Act of the Congress of the United States, entitled, " An Act 
 for the encouragement of learning, by securing the copies of Maps, Charts, and 
 Books, to the authors and proprietors of such copies, during the times therein 
 mentioned." 
 
 R. I. 1NCERSOLL, 
 
 Clerk of the District of Connecticut. 
 
 A true copy of Record, examined and sealed by me. 
 
 R. I. INGERSOLL, 
 
 Clerk of lite District of Connecticut, 
 
 [Entered, according to Act of Congress, in the year 1845, by MARY DWIGHT, 
 the Widow, and B. W. DWIGHT, JAMES DWIGHT, S. E. DWIGHT, and W. T 
 DWIGHT, surviving children of Rev. TIMOTHY DWIGHT, D.D., deceased, in the 
 Clerk's Office of the District of Connecticut.]
 
 MEMOIR 
 
 LIFE OF PRESIDENT DWIGHT. 
 
 MEN of letters pass their lives in a course so tranquil and uni- 
 form, it is generally supposed, as to furnish but few incidents for 
 the labours of the biographer or the entertainment of his readers. 
 Mankind are attracted rather by what is brilliant in character and 
 daring in action, than by the less splendid achievements of learning 
 and piety. The exploits of the hero are recounted with applause 
 while he is living, and after his death are enrolled with admiration 
 on the records of nations , but the Minister of CHRIST must usually 
 wait to receive his honours in eternity, and expect the due esti- 
 mate of his labours only as they are written on the tablet of the 
 skies. 
 
 There are, however, exceptions to this remark. Sometimes 
 the good man, by the uncommon powers of his mind, by peculiar 
 incidents in his life, by having exerted a commanding influence on 
 the interests of the public, or by having acquired an unusual share 
 in their affections ; presents the most attractive subject of biogra- 
 phy. Contemporaries indulge a strong desire to view more mi- 
 nutely the life and character of the man, whose living excellence 
 they have often felt and acknowledged ; and posterity receive with 
 admiration the history of one who so widely blessed a preceding 
 generation. 
 
 The AUTHOR of the following Discourses claims a high rank 
 among men of this class. The testimonies, far and wide, given by 
 the public to his excellence, the heart-felt sorrow so extensively 
 occasioned by his death, and the honours so profusely poured up- 
 on his memory ; persuade us that we shall be listened to with lively 
 interest, while we attempt, in the following Memoir, to sketch 
 the most important incidents of his life, and to delineate the most 
 striking traits of his character. 
 
 TIMOTHY DWIGHT was born at Northampton, in the county of 
 Hampshire, state of Massachusetts, on the 14th day of May, A. D. 
 1752. His parents were Timothy and Mary Dwight. The first 
 ancestor of his father's family in this country, John Dwight, came 
 from Dedham in England, and settled at Dedham in Massachusetts,- 
 in 1637. From him, the subject of this Memoir was descended in 
 the oldest male line ; and he was able to look back on each indi- 
 vidual in that line, including five generations, and reflect that he
 
 4 LIFE OF THE AUTHOR. 
 
 was a member of the Church of Christ, and had a fair reputation 
 for piety. His father received his education at Yale College, 
 where he entered on his bachelor's degree in 1744. He was by 
 profession a merchant, and owned a handsome landed estate in 
 the town in which he lived. He was a man of sound understand- 
 ing, of fervent piety, and of great purity of life. His mother was 
 the third daughter of Jonathan Edwards, for many years the minis- 
 ter of Northampton, and afterwards president of Nassau-Hall 
 well known in this country and in Europe as one of the ablest di- 
 vines of the last century. She possessed uncommon powers of 
 mind, and for the extent and variety of her knowledge, has rarely 
 been exceeded by any of her sex in this country. Though mar- 
 ried at an early age, and a mother at eighteen, she found time, 
 without neglecting the ordinary cares of her family, to devote her- 
 self with the most assiduous attention to the instruction of this son, 
 and her numerous family of children, as they successively claimed 
 her regard. Perhaps few instances can be found, in which this 
 great duty has been performed with more scrupulous fidelity, than 
 in the case now under consideration. With a mind originally vi- 
 gorous and discriminating, she had been accustomed from infancy 
 to the conversation of men of literature, who resorted in great num- 
 bers to her father's house ; and thus was forcibly taught the im- 
 portance of that learning, the effects of which she had so often had 
 opportunity to Avitness. It was a maxim with her, the soundness 
 of which her own observation through life fully confirmed, that 
 children generally lose several years, in consequence of being con- 
 sidered by their friends as too young to be taught. She pursued 
 a different course with her son. She began to instruct him almost 
 as soon as he was able to speak ; and such was his eagerness as 
 well as his capacity for improvement, that he learned the alphabet 
 at a single lesson ; and, before he was four years old, was able to 
 read the Bible with ease and correctness. His father was so ex- 
 tensively engaged in mercantile and agricultural pursuits, that he 
 was necessitated to confide the care of his family, and particularly 
 the superintendence of the early education of his children, chiefly 
 to their mother. With the benefit of his father's example constant- 
 ly before him, enforced and recommended by the precepts of his 
 mother, he was sedulously instructed in the doctrines of religion, 
 as well as the whole circle of moral duties. She taught him, from 
 the very dawn of his reason, to fear God and to keep his com- 
 mandments ; to be conscientiously just, kind, affectionate, charita- 
 ble, and forgiving ; to preserve, on all occasions and under all 
 circumstances, the most sacred regard to truth ; and to relieve the 
 distresses and supply the wants of the poor and unfortunate. She 
 aimed, at a very early period, to enlighten his conscience, to make 
 him afraid to sin, and to teach him to hope lor pardon only through 
 the righteousness of CHRIST. The impressions thus made upon 
 his mind in infancy were never effaced.
 
 LIFE OF THE AUTHOR. 5 
 
 A great proportion of the instruction which he received before 
 he arrived at the age of six years, was at home with his mother. 
 Her school-room was the nursery. Here, he had his regular hours 
 for study as in a school ; and twice every day she heard him re- 
 peat his lesson. Here, in addition to his stated task, he watched 
 the cradle of his younger brothers. When his lesson was recited, 
 he was permitted to read such books as he chose, until the limited 
 period was expired. During these intervals, he often read over 
 the historical parts of the Bible, and gave an account of them to 
 his mother. So deep and distinct was the impression which these 
 narrations then made upon his mind, that their minutest incidents 
 were indelibly fixed upon his memory. His relish for reading was 
 thus early formed, and was strengthened by the conversation and 
 example of his parents. At the age of six, he was sent to the 
 grammar-school, where he early began to importune his father to 
 permit him to study Latin. This was denied, from an impression 
 that he was too young to profit by studies of that description, and 
 the master was charged not to suffer him to engage in them. It 
 was soon found to be in vain to prohibit him : his zeal was too 
 great to be controlled. Not owning the necessary books, he availed 
 himself of the opportunity when the elder boys were at play to 
 borrow theirs ; and, in this way, without his father's knowledge or 
 the master's consent, studied through Lilly's Latin Grammar twice. 
 When his master discovered the progress he had made, he applied 
 earnestly to his father, and finally obtained a reluctant consent 
 that he might proceed; though every effort short of compulsion was 
 used to discourage him. He pursued the study of the languages 
 with great alacrity, and would have been prepared for admission 
 into College at eight years of age, had not a discontinuance of 
 the school interrupted his progress, and rendered it necessary for 
 him to be taken home, and placed again under the instruction of 
 his mother. By her, his attention was now directed to the study 
 of Geography and History. With no other help than Salmon's 
 Grammar, the only work on the subject then to be procured in the 
 country, and a set of valuable maps of the four quarters of the 
 globe, under the faithful tuition of his mother, he became tho- 
 roughly versed in the former science. In the latter, his father's 
 library furnished him with the requisite books ; and the wisdom and 
 affection of his mother with the necessary guidance. He was pre- 
 viously familiar with the historical parts of the Bible. She first 
 turned his attention to Josephus and Prideaux, and the more mo- 
 dern history of the Jews. After this he read Rollin, Hooke's His- 
 tory of Rome, Histories of Greece and England, and accounts of 
 the first settlers of New-England, and their wars with the Indians. 
 Often has he been heard to say, that almost all his knowledge of 
 Geography and History was acquired at this period ; and it is be- 
 lieved, that few persons have possessed a more extensive or accu- 
 rate acquaintance with either of these sciences. This domestic
 
 6 LIFE OF THE AUTHOR. 
 
 education rendered him fond of home and of the company of his 
 parents, and led him to feel a livelier interest than is usual with 
 boys of the same age, in the conversation of those who were older 
 than himself. It also saved him from the school-boy coarseness 
 and effrontery, often thought, in this rough world, a necessary but by 
 no means an ornamental appendage of the youthful character. 
 
 His father was particularly fond of the society of men of edu- 
 cation and intelligence ; and his hospitable house was the well- 
 known resort of gentlemen of this character. To no one of the 
 family were they more welcome, than to his son. Even at this 
 very early period of life, while listening to their conversation on 
 the character of the great men of the age, both in the colonies and 
 in Europe, a deep and lasting impression was made upon his 
 mind ; and he then formed a settled resolution, that he would make 
 every effort in his power to equal those, whose talents and charac- 
 ter he had heard so highly extolled. 
 
 In his twelfth year, he went to Middletown, for the purpose of 
 pursuing his studies, under the late Rev. Enoch Huntington, a 
 gentleman .of high classical attainments. He boarded in the 
 family, and devoted himself to his books with unusual assiduity 
 and success. Not content with the time regularly allotted to study 
 in the school, he spent most of his leisure hours at home in intense 
 application. So entirely was his mind absorbed by his books, 
 that it was no uncommon thing for the members of the family to 
 pass through his room, and even to call him by name, without being 
 perceived by him. During his residence at Middletown, his con- 
 duct was marked with the strictest propriety, his manners were 
 amiable and affectionate, his attention to his studies was intense and 
 unremitted, and his progress in them rapid and honourable. When 
 he left Middletown, he had acquired a very accurate knowledge ot 
 the Latin and Greek languages ; and had read not only those clas- 
 sical authors which were necessary for admission into College, 
 but those also which were studied during the two first years of a 
 collegiate life. 
 
 In September, 1765, when he had just passed his thirteenth 
 year, he was admitted as a member of Yale College. At that time, 
 unfortunately, the freshman class had no stated tutor; but were 
 dependant for their instruction, sometimes upon one officer of col- 
 lege, and sometimes upon another : a state of things too irregular 
 and unsettled to produce any substantial benefit to the pupil. 
 During the winter, he had the misfortune to break his arm ; and, 
 for several months in the spring and summer, he was prevented by 
 sickness from pursuing his studies. Near the close of the Col- 
 legiate year, President Clap resigned his office ; and the students 
 for a short time were dispersed : a series of calamities, by which 
 the year was in a considerable measure lost to him as a student. 
 The discipline of College had been for several years chiefly anni- 
 hilated. Loose opinions on morals and religion, prevailed ex-
 
 LIFE OF THE AUTHOR. 7 
 
 tensively in the country, and their pernicious influence was too 
 obviously felt in the various seminaries of learning. Owing to the 
 bad state of the College commons, the students had been indulged 
 in the practice of providing entertainments at their rooms. This 
 naturally produced a great degree of inattention to their studies, 
 and gave rise to scenes of revelry and riot, in the highest degree 
 injurious to the pursuits of literature. It is not surprising, that in 
 such a state of things the practice of gambling had become un- 
 happily prevalent in College. Under all these disadvantages, 
 young Dwight gained considerable reputation for genius and ac- 
 quirements. His information and address rendered his society 
 generally pleasing. It was courted, even by members of the 
 higher classes, who strongly solicited him to join them in their 
 pernicious amusements. But the instructions of his parents had 
 made so deep an impression upon his mind, that no importunities 
 of this nature could prevail upon him to engage with them in gam- 
 bling. He was at length so far wrought upon, however, as to 
 play for amusement ; and, not being necessitated to study his les- 
 sons, gradually yielded to their solicitations, until much of his time 
 was wasted in this manner. In no instance, however, did they in- 
 fluence him to play for money, or to stake even a farthing. Yet 
 playing for amusement had so far become a habit, that when he 
 returned to College, upon the commencement of his second year, 
 he entered upon the practice with considerable ardour. From this 
 danger he was fortunately rescued by the exertions of .his tutor 
 and kinsman, the Hon. Stephen Mix Mitchell, late Chief Judge of 
 the Supreme Court of Connecticut ; to w r hom, for this and many 
 other acts of kindness, shown him while a member of College, he 
 ever after acknowledged himself to be most deeply indebted. 
 During the sophomore year, he was badly poisoned ; by reason of 
 which he was confined at his father's house four months, and obli- 
 ged to discontinue his studies during that period. 
 
 It is apparent, from the foregoing recital, that the two first years 
 of his collegiate life must have been in a great measure lost. 
 
 On commencing his junior year, he devoted himself seriously to 
 study. He was now fifteen : had lost a great part of the two pre- 
 ceding years, and h?d but two remaining, in which he might hope 
 to redeem his loss, and lay the foundation for future usefulness and 
 respectability. He entered on the studies of the year with great 
 zeal, and pursued them with unremitting assiduity and perseve- 
 rance. At that time College-prayers were attended at half past five 
 o'clock in the morning, in the winter, and at half past four in the 
 summer. He began the year by qualifying himself, every morn- 
 ing, to construe and parse a hundred lines in Homer before pray- 
 ers. This lesson, which formed no part of the regular College-ex- 
 ercises, was, of course, acquired by candle-light; and his object 
 in attending to it was, to render himself more thoroughly master of 
 the Greek language, than he could expect to become in the com-
 
 8 LIFE OF THE AUTHOR. 
 
 mon round of studies pursued by his class. The lesson, as he ad- 
 vanced, was gradually increased to a much larger quantity. His 
 eyes being seriously affected by this intense application, at such 
 unseasonable hours, it is not improbable that the foundation was 
 thus early laid of that weakness in them, which caused him so 
 much distress during the remainder of his life. 
 
 In addition to the ordinary pursuits of the year, he devoted a 
 considerable portion of his time to the improvement of his hand- 
 writing ; and by dint of his own exertions, attained a degree of 
 excellence in penmanship, that has rarely been equalled. So ele- 
 gant, indeed, was his writing, that it was with difficulty distinguish- 
 ed from the handsomest engravings. We have seen several of the 
 Diplomas which he wrote for his particular friends, and think some 
 of them decidedly more beautiful than the usual copper-plate im- 
 pression. 
 
 This is the earliest period in which he is known to have paid 
 any attention to poetry and music. The date of his first poetical 
 composition cannot be precisely ascertained. Two or three spe- 
 cimens, however, are preserved, which bear the date of 1767, and, 
 of course, were written when he was fifteen years of age. His 
 attachment to music, particularly sacred music, was ardent. His 
 voice was at once melodious and powerful ; and his ear exquisite- 
 ly discriminating. He began a collection of church music in the 
 course of the year, but left it unfinished, probably because it in- 
 terfered with his more severe and important pursuits. 
 
 This may, with propriety, be considered as the era of his ex- 
 cessive devotion to study, and the acquisition of knowledge. At 
 the commencement of the year he formed a resolution, to which 
 he faithfully adhered during the remainder of his collegiate life, to 
 employ fourteen hours each day in close application to his studies. 
 Such intense and unwearied diligence, with the aid of his natural 
 genius, soon established his reputation as a scholar, and placed 
 him among the first of his class. He received the degree oi 
 Bachelor of Arts in the year 1769, when he was a little past seven- 
 teen years of age. At the Commencement, but a single appoint- 
 ment was made from the class which received the degree of 
 Bachelors. Before giving it out, the President sent for Ihvight 
 and Strong,* and informed them that, in the view of the officers of 
 College, they were at the head of the class, and equally deserving 
 of the appointment ; but as Strong was the elder of the two, it 
 would be given to him at that time, and to Dwight when the class 
 entered on the degree of Masters. 
 
 A short time after leaving College, he was employed to take 
 charge of a grammar-school, at New-Haven. In this situation he 
 continued two years, highly esteemed as an instructer, both by his 
 pupils and their parents. This was the commencement of that 
 
 The late Dr. Strong, of Hartford.
 
 LIFE OF THE AUTHOR. 9 
 
 course of life, which, with very little interruption, he pursued for 
 nearly fifty years : a course of life, in which Providence had pe- 
 culiarly qualified him to excel. Probably few men have lived, 
 who, in the same mode, have rendered more eminent services to 
 mankind. 
 
 During these two years, he made great advancement in litera- 
 ture and science. His time was regularly divided, and occupied : 
 six hours in each day in school ; eight hours in close and severe 
 study ; and the remaining ten hours in exercise and sleep. 
 
 In September, 1771, when he was past nineteen, he was chosen 
 a tutor in Yale College. In this situation he remained for six 
 succeeding years, performing its duties with distinguished success 
 and reputation. 
 
 When he entered upon the office, more than half the members 
 of his class were older than himself; and the freshman who waited 
 upon him was thirty-two years of age.* Notwithstanding a cir- 
 cumstance generally so disadvantageous, he proceeded in the 
 discharge of his official duties with firmness and assiduity ; and, in 
 a short time, gained a reputation for skill in the government and 
 instruction of his class rarely known in the former experience ot 
 the College. It ought here to be observed, that the study of the 
 classics and of the mathematics had been for a number of years 
 vigorously pursued, owing to the exertions of several superior 
 men ; and the discipline of the seminary raised to a higher stand- 
 ard. His associates were men of distinguished talents ; and by 
 their united efforts the institution soon acquired a new and most 
 important character. The study of rhetoric had been, till then, in 
 a great measure neglected. The period from 1771 to 1777, will 
 ever be considered as forming an era in the history of the College. 
 Through the exertions and influence of Howe, Trumbull, and 
 Dwight, a taste for those pursuits was excited, the effects of which 
 have been experienced to the present time. The " art of speaking" 
 had previously been thought scarcely worthy of attention. Of so 
 much importance, however, was it considered by these gentlemen, 
 that they not only taught it to their respective classes, but, from time 
 to time, went upon the College stage to enforce their precepts by 
 their example. Poetry was cultivated by them, especially by 
 Trumbull and Dwight, with all the enthusiasm of genius. It was in 
 the first year of his tutorship, at the age of nineteen, that the subject 
 of this memoir commenced writing the CONQUEST or CANAAN, a 
 regular epic poem, founded upon the portion of sacred history to 
 which its title refers, and which was finished in the year 1774, when 
 he was twenty-two years of age. 
 
 No tutor was ever more faithful in the instruction of his class. 
 His attention to their oratory, has been mentioned. In addition to 
 
 * DAVID BUSHNELL, a man of strong mechanical genius, and the inventor 01 
 " the Submarine Boat." 
 
 VOL. I. 2
 
 JO LIFE OF THE AUTHOR. 
 
 the customary mathematical studies, he carried them through sphe- 
 rics and fluxions, and went as far as any of them would accompa- 
 ny him into the Principia of Newton. He also delivered to them a 
 series of lectures on style and composition, on a plan very similar 
 to that contained in the Lectwes of Blair, which were not publish- 
 ed until a considerable time afterwards. His application to study 
 during the time he remained in office was intense. He began to 
 study so early in the morning as to require candle-light, and con- 
 tinued the employment until late at night. 
 
 While a tutor, he was inoculated for the small-pox. The disease 
 affected him mildly ; but, upon his recovery, he too soon resumed 
 his former habit of severe application to study. Long before this, 
 his eyes had been greatly weakened, and probably for that reason 
 were more sensibly affected by the small-pox. On being subject- 
 ed to such rigorous exercise, before they had recovered their na- 
 tural energy, they were so far injured as to cause him, through life, 
 a great degree of pain and embarrassment. 
 
 In the year 1772, he received the degree of Master of Arts. On 
 that occasion he delivered, as an exercise at the public Commence- 
 ment, " A Dissertation on the History, Eloquence, and Poetry of the 
 Bible." This production, composed and delivered by a youth of 
 twenty, on a subject then so new and of such high interest, was re- 
 ceived by the audience with the strongest marks of approbation. A 
 copy was immediately requested .for the press; and it was after- 
 wards re-published, both in this country and in Europe. We have 
 seen it mentioned, in several instances, with very high respect, on 
 the other side of the Atlantic. It is now rarely to be met with 
 Those Avho have read it, need not be informed, that it was an effort 
 of no common character. It unfolded, at that early age, the bolder 
 features of the author's mind ; and evinced uncommon maturity of 
 judgment and taste. The style is dignified and manly, and formed 
 oy a standard truly classical. The field of thought was new in this 
 country. The Lectures of Lowth, if then published, were not 
 known on this side of the Atlantic ; nor do we know of any work, 
 except the Bible itself, to which the author appears to have beq^i 
 indebted for his plan or his illustrations. The knowledge of cri- 
 ticism displayed in it is profound; the conceptions are bold and ori- 
 ginal; the images are beautiful and distinct; and the very spirit 
 which breathes in the Sacred Writers, appears to animate his own 
 mind. This was his only effort, in public, which his father ever wit- 
 nessed. 
 
 At a subsequent period, during his residence in College as a 
 tutor, he engaged deeply in the study of the higher branches of the 
 Mathematics. Among the treatises on this science to which his 
 attention was directed, was Newton's Principia, which he studied 
 with the utmost care and attention ; and demonstrated, in course, 
 all but two of the propositions, in that profound and elaborate work. 
 This difficult but delightful science, in which the mind is always
 
 LIFE OF THE AUTHOR. H 
 
 guided by Certainty in its discovery of truth, so fully engrossed his 
 attention, and his thoughts, that, for a time, he lost even his relish 
 for poetry ; and it was not without difficulty that his fondness for it 
 was recovered. 
 
 During the second year of his tutorship, he attempted, by re- 
 stricting his diet, to remove the necessity for bodily exercise, and 
 yet to secure himself from the dulness incident to a full habit and 
 inactive life. He began by lessening' the quantity of his food at 
 dinner, and gradually reduced it, until he confined himself to 
 twelve mouthfuls. After a six-month's experiment of this regimen, 
 being still somewhat dissatisfied with its effects, and feeling less 
 clearness of apprehension than was desirable, he confined himself 
 for a considerable period to a vegetable diet, without, however, 
 increasing the quantity. His other meals were proportionally 
 light and abstemious. 
 
 After this system of study and diet had been pursued about a 
 twelve-month, his health began insensibly to decline, and his con- 
 stitution, naturally vigorous, to give way. During the summer 
 of 1774, he first perceived the reality of this change, but had no 
 suspicion of the cause. Though he had suffered several distressing 
 attacks of the bilious colic before the College-Commencement, yet 
 after the vacation he renewed the same course of regimen and of 
 application to study. But a short time had elapsed before these 
 attacks were repeated with increased violence; and his friends 
 becoming seriously apprehensive of the consequences, informed 
 h;s connexions of his situation. His father, on his arrival at New- 
 I/aven, found that his disorder had indeed made dreadful ravages 
 in his constitution. His frame was emaciated, and his strength so 
 /ar reduced, that it was with extreme difficulty he could be con- 
 veyed to Northampton. When he left New-Haven, his friends 
 and his pupils took leave of him, as they supposed, for the last 
 time ; and he had himself relinquished all hope of recovery. In 
 the course of two months he had nineteen severe attacks of the 
 disease. An eminent physician, whom he now consulted, after 
 successfully administering to his immediate relief, recommended 
 to him, among other things, a daily course of vigorous bodily ex- 
 ercise, as the only means of restoring his constitution to its primi- 
 tive vigour. He followed his advice, and, within a twelve-month, 
 walked upwards of two thousand miles, and rode on horseback 
 upwards of three thousand. To his perseverance in this system, 
 he was probably indebted for his recovery, as well as for the un- 
 interrupted health and vigour of constitution which he enjoyed for 
 the ensuing forty years. 
 
 In the year 1774, Mr. Dwight united himself to the College 
 church. At this time, it was his expectation to pursue the prac- 
 tice of law ; and, towards the close of his residence in College as 
 a tutor, his studies were directed towards that object. 
 
 The first class which he instructed entered on the degree of
 
 12 LIFE OF THE AUTHOR. 
 
 Bachelors in September, 1775, the year before the declaration of 
 independence. At that time he delivered them a "Valedictory 
 Address, ' every where sparkling indeed with brilliant imagery, 
 but every where fraught also with strong thoughts and noble con- 
 ceptions. In two points of view it deserves notice : It unfolds to 
 his pupils the duty of fixing on a very high standard of character 
 as intelligent and as moral beings, in a manner which proves at 
 once that this was literally the rule which governed his own con- 
 duct, and that he was admirably qualified to influence others to 
 adopt it ; it also communicates to them views of the growth and 
 ultimate importance of this country, which were at once new, 
 noble, and prophetic. 
 
 In March, 1777, he was married to Miss Mary Woolsey, the 
 daughter of Benjamin Woolsey, Esquire, of Long-Island, the 
 class-mate, room-mate, and intimate friend of his father. They 
 had eight sons, of whom six survive their father. Mrs. Dwight is 
 still living. 
 
 In May of the same year, College was broken up. The students 
 left New-Haven at the commencement of the vacation, and pur- 
 sued their studies during the summer under their respective tutors, 
 in places less exposed to the sudden incursions of the enemy. Mr. 
 Dwight retired with his class to Weathersfield, and remained with 
 them till September. Early in June he was licensed as a preacher, 
 by a committee of the Northern Association, in his native county 
 of Hampshire, in the state of Massachusetts. Beside instructing 
 his class during the summer, he preached on the Sabbath at Ken- 
 sington, a parish in Weathersfield. 
 
 The following fact is a striking proof of the respect and aifec- 
 fion with which he w r as regarded by the students. It being well 
 ascertained that the existing head of the College would relinquish 
 his connexion with it, the students, as a body, drew up and sign- 
 od a petition to the Corporation, that he might be elected to the 
 Presidency. It was owing to his own interference, that the aj ipli- 
 cation was not formally made. 
 
 He left College early in September, and soon after was appoint- 
 ed Chaplain to General Parsons' brigade, which was a part of the 
 division of General Putnam, in the army of the United States. In 
 the British army and navy, this office is too often filled by men 
 who are distinguished only for their ignorance and profligacy. 
 We are also compelled to admit, that, during our late war, this 
 was most extensively true of those who held the same stations 
 among our own forces. But in our war of the revolution the very 
 contrary was the fact. The generous enthusiasm which then per- 
 vaded the country, not only prompted our young men of honour 
 in civil life to take the field, but induced many of our clergy, of 
 the first reputation for piety and talents, to attach themselves to 
 the staff. The soldier of the revolution need not be told how 
 animating were their sermons and their prayers, nor how correct 
 and exemplary were their lives.
 
 LIFE OF THE AUTHOR. 13 
 
 Mr. Dwight joined the army at West Point in October, 1777. 
 Although the scene was entirely new to him, he was not idle nor 
 inattentive to the business which now devolved upon him. He 
 performed the appropriate duties of his office with strict punctu- 
 ality, and with uncommon reputation. The troops who composed 
 the brigade were, principally, Connecticut farmers ; men w r ho had 
 been soberly educated, and who were willing to listen to the truths 
 of the Gospel, even in a camp. On the Sabbath, they heard him 
 with profound attention. During the week, they beheld him ex- 
 erting himself, as far as lay in his power, to instruct them in morals 
 and religion. Several of his discourses delivered to the whole 
 army, owing partly to their intrinsic merit, and partly to the feel- 
 ings of the times, gained him high reputation with the American 
 public. He also wrote several patriotic songs, which were uni- 
 versally popular. They were favourite songs with the soldiers, 
 and contributed not a little to kindle their enthusiasm in the cause 
 of freedom. One of them, his "Columbia," will not soon be for- 
 gotten : it opened the eyes of his countrymen on a prospect new, 
 brilliant, and delightful ; and exhibited in distinct vision the rising 
 glories of our infant empire. His connexion with the army enabled 
 him to form an extensive acquaintance with many officers of dis- 
 tinction ; and among them he had the satisfaction to rank the com- 
 mander in chief. That great man honoured him with flattering 
 attentions. Mr. Dwight ever remembered his kindness with lively 
 gratitude, and entertained for his character and services, military 
 and civil, the highest respect and veneration. 
 
 He remained in the army a little more than a year, when the 
 news of his father's death, which reached him near the close of 
 October, 1778, rendered it necessary for him to resign his office, 
 in order to console his mother under that severe affliction, and to 
 assist her in the support and education of her numerous family. 
 On leaving the army, he received from his brother officers, parti- 
 cularly from Generals Putnam and Parsons, as well as from the 
 soldiers of the brigade, the most grateful testimonies of respect 
 and kindness. 
 
 His father, in the midst of health and usefulness, had gone in 
 the summer of 1776 to the Mississippi, for the purpose of provi- 
 ding a settlement in that country for two of his sons, by whom he 
 was accompanied. Himself, with his brother-in-law, General 
 Lyman, had grants from the crown of a large tract of land, in the 
 southwest angle of what is now the state of Mississippi, comprising 
 the present township of Natchez, and a considerable extent of 
 adjacent country. Here he commenced a settlement under pros- 
 perous circumstances ; but, near the close of the following year, 
 fell a victim to the disease of the climate. He died at Natchez. 
 His two sons, in company with the other adventurers, dossed 
 the country through the wilderness in the dead of winter ; and, 
 after innumerable dangers and hardships, reached the sea-coast
 
 14 LIFE OF THE AUTHOR. 
 
 of Georgia in safety. An account of this expedition will be found 
 in the Travels of President Dwight. Rarely have we met with a 
 more interesting or melancholy story. The original papers con- 
 taining the grant were unhappily lost; and the family have never 
 been able to substantiate their title to the land. Mr. D wight's 
 personal grant was a considerable part of the township of Natchez. 
 He left a widow and thirteen children, ten of whom were under 
 twenty-one years of age. The subject of this jnemoir was the 
 eldest, and on him devolved the care of the family, at a period 
 when the situation and circumstances of the country rendered the 
 task peculiarly difficult and laborious. From the time of his en- 
 tering on the Bachelor's degree at College, to his leaving the 
 army, he had subjected his father to no expense for his own sup- 
 port. The intelligence of his death, in consequence of the peculiar 
 circumstances of the country, did not reach the family until near a 
 twelve-month after the event had happened. Upon receiving the 
 information, he, with as little delay as possible, removed his own 
 family to Northampton, and undertook the performance of the new 
 duties which providentially had devolved upon him, with the great- 
 est promptitude and cheerfulness. In this situation he passed five 
 years of the most interesting period of his life ; performing in an 
 exemplary manner the offices of a son and a brother, and of a guar- 
 dian to the younger children. Here, he was emphatically the staff 
 and stay of the family. The government and education of the 
 children, as well as the daily provisions for their wants, depended 
 almost exclusively on his exertions. The elder as well as the 
 younger were committed to his care, and loved and obeyed him as 
 their father. The filial affection and dutiful respect and obedience 
 which he exhibited towards his mother, and the more than frater- 
 nal kindness with which he watched over the well-being of his bro- 
 thers and sisters, deserve the most honourable remembrance. To 
 accomplish this object, he postponed his own establishment for 
 life, and a provision for his family. To accomplish it, though' 
 destitute of property, he relinquished in their favour his own 
 proportion of the family estate; laboured constantly for five 
 years with a diligence and alacrity rarely exampled; and con- 
 tinued his paternal care and exertions and liberality long after 
 his removal from Northampton. Often have we heard his mother, 
 who died only ten years since, acknowledge, in language of elo- 
 quent affection and gratitude, his kindness and faithfulness, and 
 honourable generosity to her and to her children. The respect 
 which she felt and manifested towards him, though perhaps not 
 his inferior in native powers of mind, resembled the affection of a 
 dutiful child towards her father, rather than the feelings of a mo- 
 ther for her son. During this period, he laboured through the 
 week upon the farm, and preached on the Sabbath to different 
 vacant congregations in the neighbouring towns. He also esta- 
 blished a school at Northampton, for the instruction of youth of
 
 LIFE OF THE AUTHOR. j 6 
 
 both sexes, which was almost immediately resorted to by such a 
 number of pupils, that he was under the necessity of employing 
 two assistants. At the same time, owing to the dispersed condition 
 of the College at New-Haven, and to his established character as an 
 instructer, a part of one of the classes in that seminary repaired to 
 Northampton, and placed themselves under his care as their pre- 
 ceptor. To them he devoted his own immediate attention, until 
 they had completed their regular course of collegiate studies. The 
 school was continued during his residence there, and uniformly 
 maintained an extensive and distinguished reputation. At the same 
 time, he preached almost without intermission upon the Sabbath, 
 with increasing popularity. For about one year, commencing 
 with the winter of 1778 1779, he supplied the vacant congrega- 
 tion of Westfield ; the year following, that of Muddy-Brook, a pa- 
 rish of Deerfield ; and the year after, that of South Hadley. He 
 often mentioned it to the honour of the people of Muddy-Brook, 
 that they paid him for preaching, not in the depreciated currency 
 of the country, but in specie, or wheat at the specie price, at his 
 election. The compensation which he received for preaching, as 
 well as the profits of his school, were all expended in the Support 
 of the common family. 
 
 A strong disposition was manifested, from time to time, by the 
 inhabitants of Northampton, to employ him in civil life. In the 
 county conventions of Hampshire he repeatedly represented the 
 town ; and, in connexion with a few individuals, met and resisted 
 that spirit of disorganization and licentiousness which was then un- 
 happily prevalent in many parts of the county, and which had too 
 visible an influence in an assembly often fluctuating and tumultu- 
 ous. It was owing eminently to his exertions, and those of his 
 colleague, the Hon. Joseph Hawley, in opposition to the current 
 of popular feeling, and to no small weight of talents and influence, 
 that the new constitution of Massachusetts was adopted by the 
 convention of the most important county in the state. Twice he 
 consented to serve the town as their representative in the state 
 legislature. This was in the years 1781 and 1782, just before 
 the close of the war of independence ; when subjects of an inte- 
 resting and perplexing nature, growing out of the great controver- 
 sy in which the country had so long been engaged, extensively 
 agitated the public mind, and engrossed legislative attention. 
 Every thing was then, in a sense, unsettled. That war had 
 sundered not only the cords which fastened the colonies to the mo- 
 ther country, but those, also, which bound them to each other. The 
 old foundations were, in a sense, destroyed ; and new ones were 
 to be established. Many of the old laws and regulations were to 
 be altered ; and others, accommodated to the state of freedom and 
 independence, were to be devised and instituted. A sense of sub- 
 ordination and obedience to law, was, also, to be cherished, in- 
 stead of a spirit of licentiousness then widely prevalent. In this
 
 16 LIFE OF THE AUTHOR. 
 
 situation, inexperienced as he was in the business of a politician, 
 or a legislator, he at once became one of the most industrious and 
 influential members of that body, and was greatly admired and dis- 
 tinguished for his talents and eloquence. All his exertions were 
 on the side of good order and good morals ; and indicated a steady 
 attachment to the principles of rational liberty, and decided hos- 
 tility to licentiousness. On one occasion he was enabled to prove 
 his devotion to the interests of learning. A petition for a grant in 
 favour of Harvard College was before the legislature. At that 
 time such grants were unpopular. That spirit of honourable libe- 
 rality, which now happily characterizes the legislature and people 
 of that commonwealth, was then far from being universally ope- 
 rative. During his occasional absence from the house, the peti- 
 tion had been called up ; and, after finding but few, and those not 
 very warm advocates, had been generally negatived. On taking 
 his seat, Mr. Dwight, learning what had occurred, moved a recon- 
 sideration of the vote. In a speech of about one hour in length, 
 fraught with wit, with argument, and with eloquence, and received 
 with marked applause on the spot, from th, members and the 
 spectators, he effectually changed the feelings of the house, and 
 procured nearly a unanimous vote in favour of the grant. It gave 
 him high pleasure thus to confer an obligation on that respectable 
 seminary : an obligation which was gratefully acknowledged by 
 its principal officers, as well as by many others of its friends. 
 
 At this period, he was earnestly solicited by his friends to quit 
 the profession in which he had engaged, and devote himself to pub- 
 lic life. In the winter of 1782 1783, a committee from the dele- 
 gation of Hampshire, waited upon him with assurances from that 
 delegation, that, if he w r ould consent, their influence should be ex- 
 erted to secure his election to the continental Congress : a place 
 in the gift of the legislature. The late Governor Phillips, of An- 
 dover, who was his friend and fellow-lodger, though a man of dis- 
 tinguished piety, gave it as his own unqualified opinion, that he 
 ought to listen to these proposals and remain in civil life ; assuring 
 him, also, with several of the most influential members of both 
 houses, of their cordial support. But he had become so thoroughly 
 weaned from his first intention of practising law, and was so much 
 attached to the clerical profession, and so convinced of its supe- 
 rior usefulness, that nothing could change his resolution to devote 
 his life to the latter. Having preached occasionally while attend- 
 ing the legislature, in Boston, and the neighbourhood, he received 
 invitations, accompanied with flattering offers, as it regarded com- 
 pensation, to settle as a minister, in Beverly and Charlestown ; 
 both of which, however, he declined. In the month of May, 1783, 
 he was invited, by an unanimous vote of the church and congrega- 
 tion of Greenfield, a parish in the town of Fairfield, in Connecticut, 
 to settle as their minister. This invitation he accepted, on the 
 20th of July, in the same year. On the 5th of November follow-
 
 LIFE OF THE AUTHOR. 17 
 
 Ing, he was regularly ordained over that people ; and for the suc- 
 ceeding twelve years remained their pastor. 
 
 The annual compensation which he received at Greenfield was 
 a salary of five hundred dollars, the use of six acres of parochial 
 land, and twenty cords of wood. They also gave him a settle- 
 ment of one thousand dollars. From his extensive acquaintance 
 with men of consideration in literature and politics throughout the 
 country, and a native propensity to hospitality, it was very ap- 
 parent that he could not expect to support a growing family, and 
 the expenses incident to his standing in the community, upon such 
 an income. To supply the deficiency, he immediately established 
 an academy at Greenfield, which he superintended himself; devo- 
 ting six hours regularly every day to the instruction of his pupils. 
 In a short time, youths in great numbers, and of both sexes, not 
 only from various parts of New-England, but from the middle and 
 southern states, as well as from abroad, resorted to his school. 
 This institution was commenced and carried on absolutely without 
 funds, and depended solely on his own character and exertions. 
 He supported it during the whole period of his residence there 
 with unexampled reputation. We know of no similar institution 
 in this country, thus dependant, which has flourished so long, or to 
 such a degree. During the twelve years of his residence there, 
 he instructed upwards of one thousand pupils. Numbers of them 
 were carried through the whole course of education customary at 
 College. In his school he adopted, to a considerable degree, one 
 part of the Lancasterian mode of instruction ; making it extensive- 
 ly the duty of the older scholars, who were competent, to hear the 
 recitations of the younger. Many of his pupils were regularly 
 boarded in his family ; so that its usual collective number was from 
 twenty to twenty-five. It ought to be mentioned that his female 
 pupils were instructed in many of the higher branches of literature, 
 which had not, here, previously been taught to their sex ; and that 
 under his auspices, on the delightful spot where he resided, began 
 that superior system of female education which is founded on the 
 principle, that women are intelligent beings, capable of mental 
 improvement, and which is at present extensively prevalent. 
 Even to this day, however, in very few of the higher female 
 schools, are they carried through the same extensive and solid 
 course of study which was pursued by his pupils. Probably to the 
 exertions and influence of no one individual are the ladies of our 
 country so extensively indebted. No man thought more highly 
 of the sex ; no man loved better the company of women of refine- 
 ment and intelligence ; and no man did more to exalt the female 
 character. 
 
 Beside the instruction of his school, he preached steadily twice 
 every Sabbath ; and regularly visited his people. He also culti- 
 vated, with his own hands, a large kitchen, fruit, and flower garden. 
 Living but a few rods from the public road, in a most delightful 
 
 VOL. I.
 
 18 WFE OF THE AUTHOR. 
 
 village, and having numerous family connexions, and very many 
 friends and acquaintance, he saw and entertained an almost unin- 
 terrupted succession of company; greater, we are led to believe, 
 than any individual whom we have known in the state. Among 
 these were many strangers of respectability, from various and dis- 
 tant parts of the country. Greenfield was the resort of learning, 
 of talents, of refinement, and of piety ; and his own hospitable 
 doors were ever open to welcome the stranger as well as the 
 friend. We believe the instances to be rare, in which a single in- 
 dividual has been the centre of such extensive attraction to men 
 of superior character, or so entirely altered the aspect of society 
 in the region around him. 
 
 When it is considered that, from his leaving College as a tutor, 
 his eyes were so weak as not only to preclude him almost entirely 
 from reading and writing, but to cause him, very frequently, ex- 
 treme pain and distress ; it will naturally be concluded, that he 
 must have passed a very industrious and laborious life. Such, 
 however, was his capacity for every kind of business in which he 
 was engaged, that he was able to devote as much time as was 
 necessary to the calls of company and friendship, as well as to 
 perform the extra-parochial duties of a minister to his people. 
 Previous to his settlement at Greenfield, his character as a preach- 
 er stood high in the public estimation. Daring the period of his 
 residence there, he gained a reputation not often equalled in this 
 country. 
 
 Having experienced the disadvantages of too abstemious as well 
 as too sedentary a life when engaged as tutor in College, he be- 
 came ever afterwards extremely attentive to his health. For the 
 purpose of guarding himself against the recurrence of his former 
 sufferings in this respect, he used a great deal of bodily exercise. 
 He not only walked and rode, but he worked steadily and vigor- 
 ously in his garden and on his land. 
 
 Being unable from the weakness of his eyes to write, he very 
 early discovered that he must perform his stated duties as a preach- 
 er without notes, or abandon his profession. A very few experi- 
 ments convinced him that he was able to adopt the former course ; 
 and he pursued it for many years almost exclusively. That course 
 was, to write the heads of his discourse, and the leading thoughts 
 of which it was to be composed, and to fill up the body of it at the 
 time of delivery. What was committed to writing occupied him 
 but a few minutes. Under all the disadvantages which he expe- 
 rienced from the weakness of his eyes, and notwithstanding the 
 variety of his avocations and duties, he composed and preached, 
 while at Greenfield, about one thousand sermons, which, deducting 
 the time he was absent during that period, will differ very little 
 from two each week. 
 
 In the year 1785, he published the Conquest of Canaan. This 
 work was begun, as has been remarked, when he was nineteen years
 
 LIFE OF THE AUTHOR. 19 
 
 of age, and finished in his twenty-third year. Proposals for printing 
 it were issued in 1775, and upwards of three thousand subscribers 
 procured ; but the circumstances of the country, just then com- 
 mencing the war of independence, which lasted till 1783, post- 
 poned its publication. A few additions were made to the poem 
 between that time and its appearance in 1785 ; but the great body 
 of it was published as it was written in 1773. 
 
 In 1787, Mr. Dwight received the degree of Doctor of Divinity 
 from the College at Princeton, New-Jersey. He was then thirty- 
 five years of age. 
 
 In 1791, he was appointed by the governor of the state to 
 preach the election sermon, before the legislature, at Hartford. 
 
 In the year 1793, he published a sermon on the Genuineness 
 and Authenticity of the New Testament ; and in the following year, 
 a poem in seven parts, called after the place of his residence, 
 " GREENFIELD HILL." The Conquest of Canaan, and Greenfield 
 Hill, were both re-published in England. 
 
 During his residence at Greenfield, he cultivated an extensive 
 acquaintance and intercourse, not onty with the Congregational 
 Clergy of New-England, but with many in the Presbyterian Church 
 in New- York and the states farther south. This fact often enabled 
 him to exert an auspicious influence in removing the prejudices 
 which unhappily existed in many of both classes; as well as in 
 various instances directly to promote the great interests of morals 
 and religion. Among other subjects which early engaged his at- 
 tention, was that of a more intimate union of the Congregational 
 and Presbyterian Churches throughout the United States. On this 
 subject he entered into an extensive correspondence with the more 
 influential clergy, both in Connecticut and New- York. A propo- 
 sition for this object was made by him, early in the year 1790, in 
 the particular Association of which he was a member. It was 
 carried from that body to the General Association of Connecticut, 
 which, in June of that year, met ac his house. That venerable 
 body proposed it in form to the General Assembly of the Presby- 
 terian Church and the General Convention of Massachusetts. The 
 two former bodies appointed each a committee of three to form and 
 establish articles of union. This committee, of whom Dr. Dwight 
 was one, met at New-Haven in September, 1791, and most harmo- 
 niously and happily executed their commission. To the union 
 then agreed on, the associated churches of Massachusetts, New- 
 Hampshire, and Vermont, have since acceded : an event that has 
 been attended with very beneficial consequences to religion and 
 the Church. 
 
 In the year 1794, he was invited by the Consistory of the Re- 
 formed Dutch Church in the city of Albany, to remove to that place 
 and settle as their minister. The application was unanimous, and 
 the compensation which they offered was considered, at the time, 
 as liberal ; but it was not accepted, for reasons which were deem- 
 ed by him satisfactory.
 
 20 LIFE OF THE AUTHOR. 
 
 In May, 1 795, the Presidency of Yale College became vacant 
 by the death of the Rev. Dr. Stiles. In fixing on a successor, it 
 may with propriety be said, that towards Dr. Dwight the attention 
 of the community was universally directed. The high reputation 
 as an instructer, which he had gained whilst a tutor, and which he 
 had maintained and enlarged since he left the College, was so uni- 
 versally known and acknowledged, that there was no difficulty in 
 determining the question which now devolved upon the Corpora- 
 tion. They had nothing to do but to pursue the course pointed 
 out by public opinion, which, in this case, was clearly and dis- 
 tinctly marked. Accordingly, he was, with great unanimity, ap- 
 pointed to fill that important and respectable station ; was inaugu- 
 rated in September of that year, and presided at the public Com- 
 mencement ; and, in December following, removed his family to 
 New-Haven. The people of his parish with whom he had lived 
 for twelve years in uninterrupted harmony, heard of his appoint- 
 ment with extreme regret. They loved their pastor, and they 
 were proud of him, and they could not consent to give him up. 
 Never have we known a parish part with their minister with more 
 reluctance. 
 
 We are now entering upon a very interesting period in the life 
 of Dr. Dwight. Owing to a variety of causes which it is not ne- 
 cessary to enumerate, the state of Yale College at the time of his 
 accession to the office of President, was in many respects unhappy. 
 Destitute in a great degree of public or private patronage, its num- 
 bers were reduced, its discipline was relaxed, a looseness of moral 
 and religious sentiment had become fashionable, and its reputation 
 had been for some time on the decline through the community. 
 One of the greatest evils under which it suffered, was an extensive 
 prevalence of infidelity among the students. This pernicious spi- 
 rit had been derived from the circumstances of the country at me 
 close of the preceding war. As was natural, it found easy access 
 to the minds of a collection of youths, who were fascinated with 
 ideas of mental as well as political independence, and who were 
 easily induced to shake off what they considered the shackles of 
 habit and superstition. The degree to which it prevailed may be 
 conjectured from the following fact. A considerable proportion 
 of the class which he first taught, had assumed the names of the 
 principal English and French infidels, and were more familiarly 
 known by them than by their own. Under circumstances like 
 these, he entered upon the duties of his office as PRESIDENT OF 
 YALE COLLEGE. 
 
 The talents which he possessed for the instruction and govern- 
 ment of youth were now called into full exercise. A thorough 
 reformation in the system of discipline was early commenced, and 
 accomplished with as much expedition as the nature of the case 
 would admit. Infidelity was assailed by argument, and vanquish- 
 ed, and vice was disgraced, and in a great measure banished from 
 the College.
 
 21 
 
 He took upon himself the instruction of the senior class, pursuing 
 a system which produced the most beneficial effects. " The public 
 (says Professor Silliman) have been little aware of the extent and 
 diversity of the labours of President Dwight, in this Institution. 
 He has, in fact, discharged the duties of four offices, either of which 
 is, ordinarily, considered as sufficient to engross the time and 
 talents of one man. He has been charged with the general super- 
 intendence and responsibility constituting the appropriate duties ot 
 the presidency ; like his predecessors, he instructed the senior 
 class in their peculiar studies, but on a much more enlarged plan ; 
 he voluntarily discharged, to a great extent, the duties of a pro- 
 fessor of Belles-Lettres and Oratory ; and he has been charged 
 also with those of a professor of Theology."* 
 
 His mode of instructing was peculiarly his own. His long ex- 
 perience in this employment, had made him thoroughly acquainted 
 with the youthful character, and enabled him to teach as well as to 
 govern young men, with extraordinary success. " The students 
 (says Professor Silliman) habitually expected the senior year with 
 much interest, as one in which they looked for the most valuable 
 instructions ; nor were they disappointed. President Dwight de- 
 lighted much in the peculiar studies which it was his duty to eluci- 
 date. Although these studies were prosecuted by the students in 
 appropriate text-books, the order of which he observed in his re- 
 citations, he always thought for himself with much independence, 
 but with a respectful deference to the opinions of men of eminence. 
 Still the opinions of the authors in question he sometimes found 
 reason to controvert, and while he candidly stated his own views, 
 with the grounds of them, he enjoined upon his pupils the same 
 independence of mind, and was willing that they too should differ 
 from him, and think for themselves. The recitations of the senior 
 class were, in fact, although not in name, a series of familiar lec- 
 tures ; and the driest parts of logic and metaphysics were rendered 
 interesting by the ample illustrations of the President, enlivened by 
 agreeable and apposite anecdote, and by sallies 6f sprightliness, 
 which, while they took nothing from his dignity, greatly relieved 
 the tedium of long discussions. 
 
 " Into his recitations and discussions he also threw a vast fund 
 of practical instruction, on almost every subject of life, manners, 
 and human business ; for few men have ever observed more care- 
 fully and extensively ; few have conversed more largely, and been 
 more in contact with the world, in all its innocently accessible 
 points. 
 
 " His object was not only to instruct the young men under his 
 care in the particular sciences which came before them, but to fit 
 them, by repeated counsels, and by information pressed upon them 
 with parental solicitude, for the various scenes into which they 
 were to pass in life. 
 
 ' Address, p. 15.
 
 22 LIFE OF THE AUTHOR. 
 
 " In discussing the various subjects which customarily came be- 
 fore the senior class, especially those connected with the decision 
 of disputed questions, it was usual for the President to assume a 
 considerable range of statement and argument ; and all those who 
 have had the happiness to attend on his instructions, will remem- 
 ber, that not on a few occasions, his mind was kindled with his sub- 
 ject ; till, excited by the re-acting stimulus of his own thoughts and 
 communications, he has spoken even more eloquently, and with a 
 more finished touch of feeling, than was usual in his regular writ- 
 ten discourses. 
 
 " It was never any part of his plan merely to discharge his duty : 
 he did it with his whole mind and heart , and thought nothing ade- 
 quately done, till all was done that the case admitted of. Till the 
 increase of professorships rendered it unnecessary, he heard the 
 senior class recite twice as often as had been customary, and on 
 most occasions his recitations were of double the length that would 
 have been required." 
 
 In the year 1 795, when President Dwight entered upon the du- 
 ties of his office in the College, the whole number of students was 
 one hundred and ten. Almost immediately after his accession, 
 they began to increase,, and in the course of his presidency amount- 
 ed to three hundred and thirteen ; an increase unexampled in any 
 similar institution in this country. 
 
 It has been remarked,, that at the time of his accession to the pre- 
 sidency, infidelity was fashionable and prevalent in the College* 
 To extirpate a spirit so pernicious and fatal, he availed himself of an 
 early and decisive opportunity. Forensic disputation was an im 
 portant exercise of the senior class. For this purpose they were 
 formed into a convenient number of divisions ; two of which dispu- 
 ted before him every week, in the presence of the other members 
 of the class, and of the resident graduates. It was the practice for 
 each division to agree upon several questions, and then refer them 
 to the President to select which he thought proper. At that time 
 infidelity was extensively prevalent in the state, and in the coun- 
 try ; and an impression existed generally among the students, that 
 Christianity was supported by authority, and not by argument ; 
 and that their instructers were afraid to investigate the question 
 respecting the Divine inspiration of the Scriptures, in the field 
 of open and fair discussion. One of the questions presented by 
 the first division was this : " Are the Scriptures of the Old and New 
 Testament the Word of GotJ. ? " To their surprise the President 
 selected it for discussion ; told them to write on which side they 
 pleased, as he should not impute to them any sentiments which they 
 advanced as their own ; and requested those who should write on 
 the negative side of the question to collect and bring forward all the 
 facts and arguments which they could produce : enjoining it upon 
 them, however, to treat the subject with becoming respect and re- 
 verence. Most if not all the members of the division came forward
 
 LIFE OF THE AUTHOR. 23 
 
 as the champions of Infidelity. When they had finished the dis- 
 cussion, he first examined the ground they had taken ; triumphant- 
 ly refuted their arguments ; proved to them that their statement 
 of facts was mistaken or irrelevant ; and, to their astonishment, 
 convinced then, that their acquaintance with the subject was wholly 
 superficial. After this, he entered into a direct defence of the di- 
 vine origin of Christianity, in a strain of powerful argument and 
 animated eloquence which nothing could resist. The effect upon 
 the students was electrical. From that moment Infidelity was not 
 only without a strong hold, but without a lurking place. To es- 
 pouse her cause was now as unpopular as before it had been to 
 profess a belief in Christianity. Unable to endure the exposure 
 of argument, she fled from the retreats of learning, ashamed and 
 disgraced. 
 
 His system of discipline was peculiarly his own ; and has from 
 its success commanded entire and universal approbation.. The 
 College laws, in force when he entered on the Presidency, were 
 the same which were generally in being before his admission to 
 College as a student. They were compiled by President Clap 
 from the statutes of the English Universities ; were made for other 
 times, and for a very different state of society. Without proposing 
 in the outset any serious alterations in the written code of laws, he 
 effectually changed the whole system of administration. The go- 
 vernment of College became as really new, as if every statute had 
 been altered. A single clause at the end of the chapter on 
 " Crimes and Misdemeanors," furnished him and his companions 
 with authority to introduce and to justify this change, and became, in 
 a sense, the only written law in force. The purport of this clause 
 was, that, as the laws of the College were few and general, the 
 Faculty might proceed, in all cases not expressly provided for, ac- 
 cording to their best discretion. The intercourse between the offi- 
 cers and the students was placed on a new footing : the latter 
 were addressed and treated as young gentlemen, and no other 
 marks of respect were demanded of them, than those which gentle- 
 men of course render to each other. The distinctions between the 
 classes, so far as they were unnecessary and odious, were prevent- 
 ed. That degrading servility to which, under the authority of long 
 established usage, the freshman class had been subjected, was 
 abolished. The practice of inflicting fines for infractions of tne 
 laws, was abrogated ; and it is not known that resort was ever 
 had to that species of punishment for absence from prayers or re- 
 citation, or for any other offence of a character not more heinous. 
 Instead of pursuing a course which seemed only calculated to in- 
 flict a penalty on the parent, he wished to adopt one which should 
 prevent the necessity of every kind of penalty, by preventing of- 
 fences. In the room of pecuniary exactions for neglect of study, 
 and other violations of duty, he substituted private remonstrance. 
 Appeals were made to the conscience of the delinquent, as well as
 
 24 LIFE OF THE AUTHOR 
 
 to his hopes and fears : appeals founded on the guilt of his con 
 duct, on his love of reputation, the happiness of his parents, and his 
 prospects in life. These appeals were almost always successful. 
 When they failed, early notice of this fact was given to the parent. 
 If their united remonstrances were unavailing, the offender was pri- 
 vately informed that his connexion with College had ceased. This 
 course was principally pursued during the freshman year j at the 
 close of which, the class was regularly relieved of those who had 
 manifested a settled disposition to be idle and vicious. It was his 
 sincere endeavour to save the character of the young offender. If 
 an offence was private, its punishment, if possible, was private ; and 
 this, whether the delinquent was permitted to remain a member 
 of College or not. Many of his pupils can remember how kindly 
 and honourably he conducted towards them when he had discover- 
 ed their misconduct. 
 
 The. system of matriculation, which he introduced, has proved 
 highly efficacious and salutary. According to this system, those 
 who are found, upon examination, to possess the requisite literary 
 attainments, do not at once become members of College. To be 
 members in full standing, their names must be entered in the 
 " Matriculation Book ;" and this cannot be done until they have 
 established a fair character for correct moral deportment and ap- 
 plication to study. Before this takes place, they are liable to be 
 sent home at any moment. An important favour, also, was con- 
 ferred on parents living at a distance, by requiring their children 
 to have guardians to regulate their expenses. 
 
 He encouraged the students, especially those of the senior class, 
 in all their difficulties and troubles, to come to him for advice and 
 assistance. In every such case, the instructer was forgotten in the 
 friend and father. He entered into their interests and feelings, just 
 as if they were his own ; and while he yielded the necessary relief, 
 he endeared himself to them permanently by his kindness. The 
 members of the senior class, who wished to engage for a season, 
 after leaving College, in the business of instruction, applied to him 
 regularly to procure them eligible situations. So lively was the 
 interest which he took in their welfare, and so willing and active 
 his exertions in their behalf, that few such applications failed ol 
 being successful. He remembered the feelings of a young man 
 just leaving College, without a profession, without property, and 
 with no means of support but the blessing of God and his own ex- 
 ertions. Nothing gave him higher pleasure than to encourage the 
 heart of every youth so situated, to save him from despondence, and 
 to open to him the road to property, to usefulness, and to honour. 
 The number of his students whom he thus essentially befriended, 
 if stated, would almost exceed belief. With others, who were in 
 more affluent circumstances, he would enter into a free and confi- 
 dential conversation on their plan of life, explain to them their pe- 
 culiar dangers, and lead them to aim at eminence in their profes-
 
 LIFE OF THE AUTHOR. 25 
 
 sions, and to form for themselves a high standard of moral excel- 
 lence. The respect and affection manifested towards him by his 
 pupils, (after leaving College) whenever they visited New-Haven, 
 as well as when they met him abroad, was a sufficient reward for 
 all his efforts to serve them, if he had not found a still higher re- 
 ward in doing good. We will only add, that his pupils fami- 
 liarly spoke of him, with reference to this subject, by the most 
 honourable appellation, " THE YOUNG MAN'S FRIEND." 
 
 There can be no higher evidence of his qualifications for the 
 important place which he filled, than is furnished by the effects of 
 his presidency. Yale College was founded by a number of pious 
 clergymen without property, who had little to bestow upon it but 
 a few books on theology. It has always struggled forward through 
 great difficulties and embarrassments for the want of those funds 
 which are indispensably necessary to its highest prosperity. Those 
 at a distance, who know nothing of the Institution but its extensive 
 reputation, would indeed be astonished were they told how small 
 is the amount of benefactions which it has received. The men of 
 wealth, in the state Avhere it is situated, have not sufficiently re- 
 alized its importance to bestow upon it their bounty. The state, 
 also, though at times she has assisted it, has not yet rivalled the 
 munificence of her neighbours on the North and West towards 
 their seminaries of learning. In her public funds, she is, in pro- 
 portion to her population, the richest state in the Union ; yet the 
 College, emphatically her ornament and her glory, has but too 
 sparingly enjoyed her patronage. We have already seen its 
 situation, when Dr. Dwight was inducted into the presidency. 
 Under all these disadvantages, in his hands, and by his unwearied 
 assiduity and exertions, and those of his companions in office, it 
 assumed a new appearance. Its numbers increased, its discipline 
 was revived and invigorated, its morals were purified, and its rela- 
 tive character greatly elevated. 
 
 The period during which he presided over the College was at- 
 tended with peculiar difficulties. A general sentiment of insubordi- 
 nation, growing out of the political situation of the civilized world, 
 had seized the minds of the young as well as the old. High notions 
 of freedom and personal independence prevailed among all ages. 
 And the first impulse, to which in many instances the minds ol 
 youths as well as of men were disposed to yield, was resistance 
 to authority. Many of our higher seminaries of learning have wit- 
 nessed its effects in scenes of riot and insurrection, which have, for 
 the time, subverted their authority, and destroyed their usefulness. 
 Yale College wholly escaped these evils. No general combina- 
 tion of the students to resist its government, ever occurred during 
 his presidency. This fact is to be ascribed to the wisdom and 
 firmness of the President and his associates in office. He well 
 knew that the tranquillity of such an institution must depend on the 
 respect and affection of the students, and the steady watchfulness 
 
 VOL. I. 4
 
 26 LIFE OF THE AUTHOR. 
 
 of its officers. Deeply read in the human character, and empha- 
 tically so in the character of young men, he foresaw the approaches 
 of the storm which so extensively prevailed, and provided in season 
 the means of defence and security. On every occasion of this 
 kind, he derived the utmost benefit from one trait of his character, 
 his energy ; a trait which no man ever possessed in a more emi- 
 nent degree. His decision and inflexibility to his purpose cannot 
 be surpassed. 
 
 At the commencement of his presidency, the professorship of 
 theology was vacant. The Corporation proposed to appoint him, 
 in form, to the office. For the first ten years, he would consent to 
 none but an annual appointment. In 1805, it was made perma- 
 nent. During the whole period, he preached twice every Sabbath, 
 with almost no assistance from his brethren, and very rarely hav- 
 ing an opportunity to exchange with the neighbouring clergy. 
 Early in the year following his induction, he commenced the deli- 
 very of a series of lectures on the Evidences of Divine Revelation. 
 This was no part of the duties of either office ; but, owing to the 
 extensive prevalence of infidelity in the country at that period, he 
 viewed it as necessary to guard his pupils against the contagion. 
 These lectures were not written out ; the weak state of his eyes 
 forbad his employing them for such a purpose. After collecting 
 materials for about fifty, the same difficulty compelled him to de- 
 sist, and prevented him from delivering even the whole of that num- 
 ber. They were on a plan entirely new, and were listened to with 
 great interest. Had not the battle with Infidelity been fought, and 
 the victory won, we should regret, still more than we now do, that 
 they were left unfinished. No one, not personally acquainted with 
 the facts, can realize how great, at this period, were his sufferings 
 from weakness of sight. For years 4t was with extreme difficulty 
 that he could read or write even a sentence. He was greatly 
 alarmed, for a long period, with the symptoms of an approaching 
 gutta serena. Repeatedly the pressure on the brain was so great 
 as to produce momentary blindness, and obviously to threaten 
 apoplexy. Occasionally, for weeks together, the anguish of his 
 eyes was so intense that it required powerful exertion to draw off 
 his mind to any other object. And often, after attempting in vain 
 to sleep, he has risen from his bed, and, to promote a free perspi- 
 ration, has walked for miles in the middle of the night. 
 
 In the prosecution of his duties as professor of divinity, he early 
 began to deliver the lectures in these volumes. His practice was 
 to preach one on the morning of each Sabbath in term time. By 
 this arrangement he finished the course once in four years. Thus 
 each student, who completed his regular collegiate period, had an 
 opportunity to hear the whole series. He first conceived the plan 
 of the work at Greenfield. While there, he completed it in short 
 notes in about one hundred sermons, and delivered them twice to 
 his people before his removal. At New-Haven, he twice went
 
 LIFE OF THE AUTHOR. 27 
 
 through with them in the same state ; frequently, however, adding 
 to their number, and altering their arrangement. 
 
 In 1 805, when he was permanently appointed Professor of The- 
 ology, the Corporation allowed him fifty pounds per annum to em- 
 ploy an amanuensis. Though the compensation was trifling, yet 
 the place was coveted, and regularly applied for, a length of time 
 before it became vacant. He began immediately to write out these 
 Lectures ; and wrote one a week during term time, or forty a year 
 until they were completed. If not prevented, he commenced this 
 task on Monday morning. His progress depended, with the ex- 
 ception of casual interruptions, on the rapidity of the amanuensis ; 
 which always fell short of the rapidity with which he dictated. 
 Sometimes, though rarely, the sermon was finished in a single day; 
 usually in the course of the second day. The remainder of the 
 week was employed in writing his Travels, and Occasional Ser- 
 mons. When interrupted by company, if propriety did not forbid, 
 he would proceed with two trains of thought by the hour together ; 
 conversing with the company, and also dictating to the amanuensis. 
 
 By a standing rule of the College, the President annually de- 
 livers a valedictory sermon, on the Sabbath preceding the Com- 
 mencement, to the candidates for the Bachelor's degree. Perhaps 
 no part of his clerical labours excited more public attention, or 
 were listened to with a livelier interest, than the sermons delivered 
 on these occasions. 
 
 In the year 1797, he was applied to by the General Association 
 of Connecticut to revise Dr. Watts' version of the Psalms ; to ver- 
 sify such as he had omitted ; and to make a selection of Hymns 
 suited to the general purposes of public worship. The work was 
 completed in 1800, and laid before a joint committee of that body 
 and of the General Assembly of the Presbyterian Church ; by whom 
 it was approved, and recommended to the use of the Congrega- 
 tional and Presbyterian Churches throughout the United States. 
 In the performance of this difficult task, he made alterations, of more 
 or less consequence, in a considerable number of Dr. Watts' 
 Psalms ; and composed thirty-three entire psalms, containing about 
 twelve hundred and fifty lines. 
 
 From the time he recovered his health, alter the severe attack 
 of colic already mentioned, he habituated himself to a steady course 
 of vigorous bodily exercise. While at Greenfield, notwithstanding 
 the multitude of his avocations, he walked, and rode on horseback, 
 extensively ; and constantly cultivated a large fruit and kitchen 
 garden with his own hands. For this particular species of labour 
 he had a high relish. His garden was distinguished for its beauty 
 and its productiveness : for the excellence of its vegetables, the 
 abundance and delicacy of its fruits, and the choice variety of its 
 flowers. Nor did the habit cease with him after his removal to 
 New-Haven. He there pursued the same course making it his 
 constant practice, through the whole season for gardening, to work
 
 28 LIFE OF THE AUTHOR. 
 
 at least an hour every morning before breakfast. In other parts 
 of the year, he walked much and daily ; rode frequently ; and often 
 in the winter, when no other mode of exercise was convenient, he 
 would cut his firewood. On this subject he exhibited the strictest 
 uniformity and perseverance ; and both by precept and example 
 inculcated upon his pupils the necessity of a similar course. With 
 reference, in a considerable degree, to the same object, in the year 
 1796, he commenced journeying on horseback, or in a sulky, du- 
 ring the College vacations, particularly in May and September. 
 This practice he continued through the remainder of his life, ex- 
 cept the last year ; when he was severely attacked by the disease 
 by which it was terminated. In these various journeys, it is com- 
 puted that he rode about twenty thousand miles. His excursions 
 were chiefly confined to the New-England states, and the state of 
 New- York. He experienced the highest gratification from the 
 beauties of scenery ; and scarcely a spot can be named within 
 those limits, where those beauties are to be found in high perfection, 
 which he did not visit and describe. For his own amusement, he 
 took notes of the most material occurrences of his several journeys ; 
 and afterwards wrote them out, for the gratification of his family. 
 This suggested to him the idea of collecting materials, from time 
 to time, for one or more volumes of travels ; in which should be 
 comprised, not only an account of the climate, soil, mountains, ri- 
 vers, scenery, curiosities, and general face of the country over 
 which he passed, but of the state of society, of manners, morals, 
 literature, and religion ; the institutions, civil, literary, and reli- 
 gious ; and the character of the governments and laws, of the 
 abovementioned states. To the performance of this task he was 
 greatly prompted by the very unfair and illiberal accounts, which are 
 given of us by foreigners, who have done little else than caricature 
 both the country and its inhabitants. In his opinion, also, there 
 was something peculiar in the circumstances of this country, which 
 would render its history interesting to the philosopher, the states- 
 man, and the Christian. These circumstances arose from the sin- 
 gular character and romantic history of the aborigines ; from the 
 recent date of its settlement by civilized inhabitants ; from the cha- 
 racter, views, and history, of its first settlers ; from the advance- 
 ments it had made in wealth, science, the arts ; the character of its 
 government, laws, and institutions ; and, in short, from its progress 
 in all the great objects of a civilized and Christian community, in 
 the course of a hundred and eighty years. 
 
 On these journeys he visited great numbers of the most intelli- 
 gent and respectable inhabitants of those tracts of country over 
 which he travelled ; and derived, from his conversation with them, 
 a great collection of facts relative to the general state of morals, 
 manners, and religion. The information thus gained was arranged, 
 reduced to writing, and prepared for publication : the whole form- 
 ing materials for three octavo volumes. It is believed, by those
 
 LIFE OF THE AUTHOR. 29 
 
 who have had an opportunity to examine the manuscripts, that no 
 work has appeared which contains so much correct information 
 concerning the subjects of which it treats, as this. It is also be- 
 lieved that, should it ever be published, it will have the effect of re- 
 deeming our national character from the abuse and calumnies which 
 have been heaped upon it by foreign travellers. 
 
 These journeys also enabled him to form an acquaintance with 
 great numbers of the clergy, and many other persons of a religious 
 character, in the states through which he travelled ; and to ascer- 
 tain the moral and religious condition of the people. This informa- 
 tion was of the highest moment to him, both as it respected his feel- 
 ings and his pursuits. By these means, and by his extensive cor- 
 respondence, he became possessed of more knowledge, general and 
 local, of the religious state and interests of the country, than almost 
 any other man ; and, by the aid of this knowledge, he was able to 
 originate, and still oftener to aid, the execution of very numerous 
 and extensive schemes of charity and benevolence. 
 
 To enumerate the various literary, charitable, and pious institu- 
 tions, which he was active in founding, or promoting, would be a 
 laborious employment. Some of the principal ones may be men- 
 tioned. By his exertions and influence, aided by those of distin- 
 guished men around him, " THE CONNECTICUT ACADEMY OF ARTS 
 AND SCIENCES" was established. This was done in the year 1799 ; 
 and the association was incorporated by the legislature of that 
 state in October of the same year. One of the great objects in 
 view was, to procure a Statistical Account of Connecticut. This 
 he had much at heart, and flattered himself he should be able to 
 accomplish. For this purpose, the Academy printed and distribu- 
 ted a list of inquiries to men of intelligence, throughout the state, 
 and to encourage and stimulate others to assist in the execution of 
 the plan. Notwithstanding the weakness of his eyes, he wrote the 
 account of New-Haven at an early date, which the Academy after- 
 wards published. Accounts of a few other towns were furnished 
 by other gentlemen. But, as it proved less easy than he imagin- 
 ed, to obtain the performance of a task attended with some labour 
 and no profit, the business languished in hands far less occupied 
 than his own, and the principal object was never accomplished. 
 
 He was a zealous promoter of the establishment, and the exer- 
 tions, of the Missionary Society of Connecticut ; an institution pre- 
 eminent in this country for its zeal and success in the great cause 
 for the promotion of which it was founded. To its funds, also, he 
 was a liberal contributor having devoted to their increase the pro- 
 fits of his edition of the psalms and hymns sold in that state. The 
 amount of moneys received from this source, by the Society, ex- 
 ceeded one thousand dollars. 
 
 He was one of the projectors of the Society for Foreign Missions, 
 established in the year 1809, at Boston, Massachusetts; and until 
 his death was one of its active and influential officers.
 
 30 LIFE OF THE AUTHOR. 
 
 Such was the fact, also, with regard to the Theological Seminary, 
 at Andover, in that state. From its commencement, he was one of 
 the visiters of that school, and annually attended to the duties of his 
 office with great engagedness and punctuality. For it, his labours, 
 his counsels, and his prayers, were ever ready ; and in its pros- 
 perity he was not less interested than in that of the College over 
 which he presided. 
 
 From the time of the establishment of the most illustrious and 
 sublime charity that has ever engaged the attention, or drawn forth 
 the exertions and the wealth of the pious and benevolent " THE 
 BRITISH AND FOREIGN BIBLE SOCIETY" it was the ardent wish of 
 President Dwight, to see a similar institution established in the 
 United States. Although a friend and promoter of smaller and 
 more circumscribed institutions, he viewed the subject on a large 
 scale, and was strongly impressed with the idea, that a National 
 Society would be much more efficient, and far more extensively 
 useful. Although he was prevented by sickness from being pre- 
 sent at the establishment of " THE AMERICAN BIBLE SOCIETY," du- 
 ring the last year of his life ; yet it was an object which not only met 
 with his cordial approbation, but had the benefit of his warmest 
 encouragement, and his earnest prayers ; and it was a consoling 
 consideration to him that he lived to see it accomplished, and 
 making rapid progress towards extensive usefulness and re- 
 spectability. 
 
 In addition to the foregoing institutions, a long list of more con- 
 fined, but active and operative societies, formed for the purposes 
 of piety and charity, had the benefit of his exertions, and the 
 weight of his influence and patronage. According to his resources, 
 he contributed largely and cheerfully ; his services he rendered to 
 an extent rarely equalled in this country ; and in his endeavours to 
 promote their usefulness and success, he was never weary. 
 
 Throughout his whole ministerial life, and especially while head 
 of the College, he was resorted to by clergymen, from various 
 parts of the country, for his advice and counsel on the subject 
 of their professional concerns. Vacant parishes applied to him for 
 his assistance in procuring ministers. In all associations of the 
 clergy, local and general, of which he was a member, he was ac- 
 tive and influential ; able in devising, and firm in accomplishing 
 measures for the advancement of religion, and for the good of the 
 community. His services were extensively sought as a peacema- 
 ker, in removing difficulties between ministers and their people, 
 and in restoring harmony in churches. Applications for private 
 teachers, and instructers of public schools, from almost all parts 
 of the United States, were made to him in immense numbers. The 
 infant seminaries of our country often requested his assistance in the 
 selection of their presidents, professors, and tutors. These various 
 applications, not only occupied much of his time, but subjected 
 him to a laborious correspondence, and to no inconsiderable ex-
 
 LIFE OF THE AUTHOR. 31 
 
 pense. Yet his ardent desire to do good, by improving the educa- 
 tion of the youn^ by diffusing valuable knowledge, by advancing 
 the literary character of the country, and by promoting the pros- 
 perity of the church of Christ, rendered these gratuitous services 
 for others not irksome, but pleasant. 
 
 During the period of his presidency, he was often called to 
 preach, at the ordination of ministers, at the funerals of distin- 
 guished individuals, and on other public and extraordinary occa- 
 sions. Many of these sermons were printed. The following 
 is a catalogue of these productions, and of various others of a 
 different character published during that period. 
 
 In 1797, he published two Discourses on the nature and danger 
 of Infidel Philosophy, addressed to the candidates for the Bacca- 
 laureate in Yale College. And a sermon at the funeral of the 
 Rev. Elizur Goodrich, D. D. 
 
 In 1 798, a Sermon, entitled " The Duty of Americans at the pre- 
 sent Crisis," delivered at New-Haven, on the 4th of July in that 
 year. 
 
 In 1 300, a Discourse on the character of Washington. 
 
 In 1801, a Discourse on some events of the last century. 
 
 In 1804, a Sermon on the death of Mr. Ebenezer G. Marsh. 
 
 In 1805, a Sermon on Duelling. 
 
 In 1 808, a Sermon on the opening of the Theological Institution 
 in Andover, and the ordination of the Rev. Eliphalet Pearson, 
 D. D. 
 
 In 1 809, a Sermon occasioned by the death of Governor Trum- 
 bull. 
 
 In 1810, a Charity Sermon, preached at New-Haven. 
 
 In 1812, The Dignity and Excellence of the Gospel a Dis- 
 course delivered at the Ordination of the Rev. Nathaniel W. Tay- 
 lor. 
 
 A Discourse, in two parts, on the Public Fast, in the same year. 
 
 A Discourse, in two parts, on the National Fast, in the same 
 year. 
 
 In 1813, a Sermon, before the American Board of Commission- 
 ers for Foreign Missions. 
 
 Observations on Language, published in the Memoirs of the 
 Connecticut Academy of Sciences, in 1816. 
 
 An Essay on Light, also published by that Institution the same 
 year. 
 
 In the years 1810, 1811, 1812, and 1816, he published several 
 important articles in two religious periodical publications in New- 
 England. 
 
 In every situation in life, President Dwight .was distinguished for 
 hospitality. At New-Haven he was still more liable to company 
 than at Greenfield ; and very few men, in any profession, or em- 
 ployment, in that state, ever entertained more, and no one with 
 more absolute kindness and liberality. A great proportion of re-
 
 32 UFE OF THE AUTHOR. 
 
 spectable strangers, almost all clergymen and persons of a religious 
 character, visiting or passing through that town, *were desirous of 
 being introduced to him. It is believed that very few, who en- 
 joyed th opportunity, ever left him without being gratified with 
 the interview. Notwithstanding the variety and importance of his 
 avocations, he was never unprepared to entertain strangers, or to 
 enjoy the conversation of his friends. 
 
 Twice, during his presidency, the Corporation thought it expe- 
 dient to state the circumstances of the College to the legislature ; 
 and to show that body the extreme inconvenience under which it 
 laboured, for the want of buildings to accommodate the students. 
 They had multiplied to such a degree, that about one third of the 
 whole number were obliged to take rooms in the town ; and, of 
 course, were placed out of the immediate inspection, and control, 
 of its officers : a state of things almost necessarily productive of 
 evil to the Institution. He was appointed one of the agents of the 
 Board to present their statement. It will scarcely be believed that 
 these applications were unsuccessful. On both these occasions, 
 his address to that honourable body was universally admired as 
 a distinguished specimen of forensic eloquence. It drew, from all 
 who heard it, the strongest expression of applause. 
 
 But notwithstanding the failure of these applications, the reputa- 
 tion of the College was extended, and its numbers increased, be- 
 yond all former example. Though in want of the requisite build- 
 ings, though chiefly destitute of funds and of patronage, it still flou- 
 rished ; and was considered, throughout the country, as inferior to 
 no seminary of learning in the United States. Students from every 
 part of the Union \vere to be found in it ; and from some of the 
 southern states, a great proportion of the whole number who were 
 educated at the north. The College thus derived, from the ta- 
 lents and exertions of its government, that reputation and advan- 
 tage, for which it ought, in a far greater degree, to have been in- 
 debted to the liberality of the state. 
 
 By such long continued and unintermitted application to literary 
 and scientifical pursuits, it would be natural to expect, that at the 
 age of sixty-three, his constitution would have begun to experi- 
 ence some marks of decay and infirmity. Such, however, was 
 not the fact. The regularity of his habits, his temperate manner 
 of living, and the uniform course of exercise which he pursued ; 
 all united to invigorate his constitution, and render him, at that 
 age, more active and energetic than most men of forty. No ap- 
 parent declension was discernible in the powers either of his body 
 or his mind. His understanding was as vigorous, his imagination 
 as lively, and his industry and exertions as uniform and efficient, 
 as they had been at any former period. In September, 1815, he 
 undertook a journey into the western parts of the state of New- 
 York. When he reached Catskill, he made an excursion to the 
 summit of the neighbouring mountains, with the same views, and
 
 LIFE OF THE AUTHOR. 33 
 
 for the same purposes, as he had visited so many similar objects 
 in New-England. After travelling westward as far as Hamilton 
 College, he relinquished the idea of proceeding farther in his jour- 
 ney, in consequence of the state of the roads, which had been 
 rendered extremely heavy and disagreeable by the extraordinary 
 equinoctial storm of that year. As usual, he preached every Sab- 
 bath on that journey, and was thought by his friends never to have 
 discovered more force of intellect, or higher powers of eloquence, 
 than on these occasions. This was the last journey that he ever 
 made. On the meeting of College in October, he resumed his 
 customary labours in the chapel, and in the recitation-room, and 
 performed them with his usual vigour, until the month of Febru- 
 ary ; when he was seized with the first threatening attack of the 
 disease to which he finally became a victim. That attack was 
 severe and painful, to a degree of which those who did not witness 
 it can have no conception. It made rapid and fearful ravages in 
 a constitution which had increased in strength and firmness for 
 more than sixty years, and which promised, to human expectation, 
 to last to a " good old age." His patience, as well as his faith, 
 were now brought to a most severe and heart-searching test. The 
 pain which he endured, and endured with unyielding fortitude, 
 was beyond the powers of description. For several weeks, during 
 the month of April, scarcely any hopes were entertained, either 
 by himself, his friends, or his physicians, of his recovery. Amidst 
 all his sufferings, not a murmur, not a repining expression, escaped 
 from his lips. His mind was perfectly clear, and his reason un- 
 clouded. Patience under suffering, and resignation to the will of 
 God, were exhibited by him in the most striking and exemplary 
 manner, from day to day. His conversation was the conversation 
 of a Christian, not only free from complaint, but, at times, cheerful 
 and animated ; his prayers were fervent, but full of humility, sub- 
 mission, and hope. 
 
 At the end of twelve weeks his disease assumed a more favour- 
 able appearance. By surgical aid, he gained a partial relief from 
 his distress ; and his constitutional energy, still unbroken, raised 
 the hopes of his friends that he might recover. He was unable to 
 preach in the chapel until after the May vacation. On the 2d of 
 June, he delivered to his pupils a sermon, composed for the occa- 
 sion during his sickness, from Psalm xciv. 17, 18, 19 :" Unless the 
 LORD had been my help, my soul had almost dwelt in silence. 
 When I said, My foot slippeth ; thy mercy, O LORD, held me up. 
 In the multitude of my thoughts within me, thy comforts delight my 
 soul." Aft^| a pertinent and solemn introduction, and an allusion 
 to his own sickness and sufferings, the dangerous situation in which 
 he had recently been placed, and the little probability there was, 
 for a time, that he should recover, he proceeded to make a practical 
 use of the doctrine, and the subject. The scene was peculiarly 
 impressive and affecting. In no instance, during his presidency, 
 
 VOL. I. 5
 
 34 LIFE OF THE AUTHOR. 
 
 until then, had he been kept from his pulpit by sickness, or any 
 other cause. The change in his countenance and general appear- 
 ance, was great and alarming. The plan of the discourse was 
 new, the thoughts were deeply interesting, the language plain, but 
 forcible, the manner of delivery solemn and impressive. The 
 mind can scarcely imagine a case in which an audience, comprised 
 of youths, full of feeling, and ardent in the pursuit of reputation and 
 happiness, would be more deeply affected than this must have 
 been, when hearing from the lips of their revered pastor and teacher 
 the following truths, on the true character of worldly good : 
 
 " To him who stands on the brink of the grave, and the verge 
 of eternity, who retains the full possession of his reason, and who 
 at the same time is disposed to serious contemplation, all these 
 things become mightily changed in their appearance. To the eye 
 of such a man, their former alluring aspect vanishes, and they are 
 seen in a new and far different light. 
 
 " Like others of our race, I have relished several of these things, 
 with at least the common attachment. Particularly, I have coveted 
 reputation, and influence, to a degree which I am unable to justify. 
 Nor have I been insensible to other earthly gratifications ; either to 
 such as, when enjoyed with moderation, are innocent ; or, such as 
 cannot be pursued without sin. 
 
 " But in the circumstances to which I have referred, all these 
 things were vanishing from my sight. Had they been really valua- 
 ble in any supposable degree, their value was gone. They could 
 not relieve me from pain ; they could not restore me to health ; 
 they could not prolong my life ; they could promise me no good in 
 the life to come. What then were these things to me ? 
 
 " A person, circumstanced in the manner which has been spe 
 cified, must necessarily regard these objects, however harmless, or 
 even useful, they may be supposed in their nature, as having been 
 hostile to his peace, and pernicious to his well-being. In all his 
 attachment to them, in all his pursuit of them, it is impossible for 
 him to fail of perceiving, that he forgot the interests of his soul, and 
 the commands of his Maker ; became regardless of his duty, and 
 his salvation ; and hazarded, for dross and dirt, the future enjoy- 
 ment of a glorious immortality. It is impossible not to perceive, 
 that in the most unlimited possession of them, the soul would have 
 been beggared, and undone ; that the gold of the world would not 
 have made him rich ; nor its esteem honourable ; nor its favour 
 happy. For this end he will discover, that nothing will suffice but 
 treasure laid up in heaven ; the loving-kindness of God ; and the 
 blessings of life eternal. 
 
 " Let me exhort you, my young friends, now engag%d in the ar- 
 dent pursuit of worldly enjoyments, to believe, that you will one 
 day see them in the very light in which they have been seen by me. 
 The attachment to them which you so strongly feel, is unfounded, 
 vain, full of danger, and fraught with ruin. You will one day view
 
 LIFE OF THE AUTHOR. 
 
 35 
 
 them from a dying bed. There, should you retain your reason, 
 they will appear as they really are. They will then be seen to 
 have two totally opposite faces. Of these you have hitherto seen 
 but one: that, gay, beautiful, and alluring, as it now appears, 
 will then be hidden from your sight ; and another, which you have 
 not seen, deformed, odious, and dreadful, will stare you in the face, 
 and fill you with amazement and bitterness. No longer pretended 
 friends, and real flatterers : they will unmask themselves, and ap- 
 pear only as tempters, deceivers, and enemies, who stood between 
 you and heaven ; persuaded you to forsake your God, and cheated 
 you out of eternal life." 
 
 " But no acts of obedience will then appear to you to have me- 
 rited, in any sense, acceptance with God. In this view, those acts 
 of my life concerning which I entertained the best hopes, which I 
 was permitted to entertain ; those, which to me appeared the least 
 exceptionable, were nothing, and less than nothing. The mercy 
 of God, as exercised towards our lost race through the all-sufficient 
 and glorious righteousness of the Redeemer, yielded me the only 
 foundation of hope for good beyond the grave. During the long 
 continuation of my disease, as I was always, except when in pa- 
 roxysms of suffering, in circumstances entirely fitted for solemn 
 contemplation, I had ample opportunity to survey this most inte- 
 resting of all subjects on every side. As the result of all my in- 
 vestigations, let me assure you, and that from the neighbourhood 
 of the Eternal World, Confidence in the Righteousness of CHRIST, 
 is the only foundation furnished by earth, or heaven, upon which, 
 when you are about to leave this world, you can safely, or willingly, 
 rest the everlasting life of your souls. To trust upon any thing 
 else, will be to feed upon the wind, and sup up the east wind. You 
 will then be at the door of eternity ; will be hastening to the pre- 
 sence of your Judge ; will be just ready to give up your account 
 of the deeds done in Hie body ; will be preparing to hear the final 
 sentence of acquittal or condemnation ; and will stand at the gate 
 of heaven or of hell. In these amazing circumstances you will 
 infinitely need let me persuade you to believe, and to feel, that 
 you will infinitely need a firm foundation, on which you may stand, 
 and from which you will never be removed. There is no other 
 such foundation, but the Rock of Ages. Then you will believe, 
 then you will feel, that there is no other. The world, stable as it 
 now seems, will then be sliding away from under your feet. All 
 earthly things, on which you have so confidently reposed, will re- 
 cede and vanish. To what will you then betake yourselves for 
 safety?" 
 
 On the 17th of June, the same year, the General Association of 
 Connecticut met at New-Haven. It was a meeting of unusual in- 
 terest, and he was able to be present during most of their delibera- 
 tions. He rejoiced to see the actual establishment of the Domestic 
 Missionary Society of that state for building up its waste churches ;
 
 36 LIFE OF THE AUTHOR. 
 
 in forming the plan of which, he cheerfully lent his assistance. 
 The year preceding was eminently distinguished for revivals of 
 religion ; and he listened, with a heart overflowing with joy and 
 gratitude, to the account of this glorious work of God. After the 
 recital, the Eucharist was celebrated ; and upwards of one thou- 
 sand communicants, including about seventy clergymen, received 
 the elements. He was invited by the Association to break the 
 bread. Though pale and enfeebled by disease, and obviously 
 exhausted by strong emotion, he consented. His prayer on that 
 occasion was eminently humble, spiritual, and heavenly. It anni- 
 hilated the distance between the Church in heaven and the Church 
 around him ; and, for the moment, they were together. The ad- 
 dress, which blended the affecting considerations customarily 
 growing out of the sacrament, with others derived from the tri- 
 umphs of the cross to which they had just been listening, left an 
 impression on the audience which probably will not disappear but 
 with life. 
 
 Although the disease with which President Dwight was afflicted, 
 and by which his life had been so seriously threatened, was not 
 removed ; yet the severity of it was so far relaxed, that he was 
 able, through the summer, to preach steadily in the chapel, to hear 
 the recitations of the senior class, and to attend to a class of theo- 
 logical students who were pursuing their studies under his direction. 
 Still, he was not in a situation to pass a day, without resorting re- 
 peatedly to the surgical operation, by the aid of which he had in 
 the first instance gained relief from his excruciating distress. But 
 his mind was not idle during the intervals of his professional and 
 official labours. In addition to the sermon which has been men- 
 tioned, he wrote, during this season, several essays on the Evi- 
 dences of Divine Revelation, derived from the writings of St. Paul, 
 and on other subjects the whole forming matter for a considera- 
 ble volume. The last of these essays was finished three days 
 before his death, fie also wrote the latter half of a poem ot 
 about fifteen hundred lines a work of the imagination, the sub- 
 ject of which is, a contest between Genius and Common Sense, on 
 their comparative merits the question referred to and decided by 
 Truth. He had projected a series of essays on moral and literary 
 subjects, under the title of " The Friend," to be published in the 
 manner of the Spectator, once a week, in a half sheet. Several 
 numbers were written, as an exercise, for the purpose of satisfying 
 himself, by the experiment, how many he could compose in a given 
 space of time, without interfering with his other duties. He had 
 also projected a periodical publication, to combine the common 
 characteristics of a Review and Magazine, but upon a much more 
 extensive plan than any single work of the kind that has appeared 
 in this country, or even in Europe. A prospectus of this publica- 
 tion he had drawn up ; and it was his determination, had his life 
 been spared, and his health such as would admit of it, to have
 
 LIFE OF THE AUTHOR. 37 
 
 commenced it without delay; engaging himself to furnish one 
 quarter of the original matter in every number. It was, however, 
 apparent to his friends, and probably to himself, that unless he 
 should succeed in gaining relief from the disease which hung about 
 him, his constitution, strong and vigorous as it was, must in the end 
 give way to such uninterrupted pain and suffering. His patience 
 and fortitude, and even his cheerfulness, did not forsake him; but 
 fearful inroads were daily making upon his strength. His mind 
 did not lose its activity or its vigour ; but his flesh and strength 
 daily wasted so rapidly away, that it was not to be expected that 
 he could survive many renewed attacks of the distress which his 
 disease occasioned. He presided at the Commencement, in Sep- 
 tember, and performed the ordinary duties on that occasion. 
 
 In the six weeks vacation, his health appeared to amend : and 
 he was able usually to attend church, and to walk out occasionally 
 during the week. On the sixth of October, he preached all day, 
 and administered the sacrament in one of the churches in the town ; 
 and in the other, in the afternoon of the 1 3th, before the executive 
 and the great part of the legislature of the state, he bore his pub- 
 lic solemn testimony, in the delivery of the CXXI. sermon of 
 the following series, against the unhallowed law authorizing di- 
 vorces. 
 
 On the third of November, the second Sabbath in the term, he 
 preached in the morning and administered the sacrament. Those 
 who heard him will long recollect that his text was, Matt. v. 16, 
 Let your light so shine before men, that they may see your good 
 works, and glorify your Father who is in heaven. It was his last 
 sermon ; and the administration of the Lord's supper, which fol- 
 lowed it, his last public act as a minister of Christ. 
 
 " Although the paleness of his countenance filled every one with 
 anxiety, it was observed," says Professor Silliman, " that he ut- 
 tered himself with his usual force and animation ; and in perform- 
 ing the communion-service, he appeared much softened and af- 
 fected ; nor was he sensible of uncommon fatigue in consequence 
 of so long a service. 
 
 " He began, as usual, to hear the senior class ; and persevered, 
 although often with extreme inconvenience, in hearing them at in- 
 tervals, for three or four weeks. He often came into the recitation- 
 room languid, and scarcely able to support himself, expressing his 
 intention to ask only a few questions, and then retire ; but, insen- 
 sibly kindling with his subject, his physical system seemed tempo- 
 rarily exciteji by the action of his mind, and he would discourse 
 with his usual eloquence and interest, and even throw a charm of 
 sprightliness and brilliancy over his communications. He met the 
 senior class, for the last time, on Wednesday, Nov. 27th. He 
 caught cold, was worse from the exertion, and did not go out again. 
 
 " He still continued to hear the theological class at his house. 
 Their last recitation was only a week before his death ; his suffer-
 
 38 LIFE OF THE AUTHOR. 
 
 ings were extreme ; his debility scarcely permitted him to utter 
 himself at all ; but again his mind abstracted itself from its sym- 
 pathy with an agonized frame ; and in a discourse of one hour and 
 a half on the doctrine of the Trinity, he reasoned and illustrated 
 in the most cogent and interesting manner, and left an indelible 
 impression on the minds of his pupils. It was his last effort in his 
 delightful employment of instruction." 
 
 During his confinement, however, he was not idle ; his mind was 
 as active as when he was in sound health. Probably there are 
 very few periods of his life, of the same length, in which he wrote 
 more than from June to December. 
 
 He continued in this state of labour and suffering, until Tuesday 
 the 7th of January. He had been recently afflicted by the death 
 of his friends : the Rev. Nathan Strong, D. D. of Hartford, who 
 was also his class-mate ; and the Rev. Azel Backus, D. D. Presi- 
 dent of Hamilton College, in the state of New- York. Upon 
 hearing of the death of Dr. Strong, he remarked, that the lights of 
 his class were nearly extinguished ; alluding to the death of that 
 gentleman and those of the Rev. Charles Backus, of Somers, and 
 the Rev. David Ely, D. D. of Huntington. With the latter gen- 
 tleman, in addition to the friendship that had subsisted between 
 them from their youth, he had been associated, with the utmost 
 harmony, throughout the whole period of his presidency, as a 
 member of the corporation of the College. On Tuesday the 
 symptoms of his disease appeared more favourable than they had 
 done at any time previous ; and his family and physicians were 
 led to entertain very strong hopes that it had passed its crisis, and 
 was experiencing a happy change. On the following morning 
 however, as he got out of bed, he was seized with a strong nervous 
 affection, which shook his whole frame, and gave rise, in a short 
 time, to the most alarming apprehensions. This paroxysm was 
 succeeded by a high fever, and a constant propensity to drowsi- 
 ness. When the physicians visited him at ten o'clock in the fore- 
 noon, they found it necessary to bleed him. He continued strongly 
 affected by these various symptoms through the day. His pulse 
 was quick, his face in some measure flushed, his brain in a consi- 
 derable degree affected, and he felt a continued drowsiness, and, 
 at times, severe turns of pain from his local disease. In the eve- 
 ning he became more wakeful, and the severity of his distress in- 
 creased. In order to relieve him from the pain, a moderate quan- 
 tity of laudanum was administered. He did not converse much 
 on Wednesday ; his excess of suffering, with the affection of the 
 brain, put it out of his power. 
 
 He was restless a considerable part of the night, but gained an 
 hour or two of sleep, owing, probably, to the opiate which he had 
 taken. On Thursday morning he got out of his bed, was dressed, 
 and sat in his chair through the day. He was not so much inclined 
 to drowsiness as on the preceding day ; but frequently groaned
 
 LIFE OF THE AUTHOR. 39 
 
 from extreme pain and distress, and did not enter much into con 
 versation through the day. At the same time, he answered all ques- 
 tions put to him, with clearness and promptitude ; inquired parti- 
 cularly of his friends and neighbours, as they called to see him, 
 concerning their health and that of their families, and showed the 
 same affectionate interest in their welfare, that he had uniformly 
 manifested through life. At evening he attempted to make his 
 usual family prayer, and proceeded for a few minutes with clear- 
 ness and propriety ; but a paroxysm of pain rendered him incapa- 
 ble of utterance, and he desisted. This was the last attempt he 
 made to pray in the family. 
 
 Through Thursday night, he became more disturbed and dis- 
 tressed, resting but little ; and in the morning it was apparent, 
 from his symptoms, generally, and the change of his countenance 
 and voice, that his end was rapidly approaching. From the great 
 strength of his constitution, and the peculiar excitement of his 
 nervous system caused by his disease, and perhaps, from the effect 
 which it had produced upon his mind, it was apprehended by his 
 family, that he was not aware of his approaching dissolution. The 
 fact was, therefore, announced to him, accompanied with a sug- 
 gestion, that if he had any wishes to express, or directions to give, 
 with regard to his worldly concerns, it was to be feared that it was 
 necessary to attend to the subject without delay. He received the 
 intelligence with great calmness; and, as soon as his situation 
 would permit, proceeded to express his wishes on the subject. 
 Under the paroxysms of pain, his mind was more prone to wan- 
 der than it had been the two former days. It recurred, however, 
 to a clear and unclouded state, when the paroxysm ceased. At 
 short intervals through the day, when he was the most nearly free 
 from pain, he conversed on various subjects in his usual manner. 
 Subjects connected with the great object of his labours, his de- 
 sires, and his prayers through life the out-pouring of the Spirit 
 of God, revivals of religion, the propagation of Christianity, and 
 the dissemination of the Scriptures were not only near his heart, 
 but, when mentioned, kindled his feelings and awakened his de- 
 votion. A day or two previous to his being taken so unwell, 
 ho had received from the Rev. Dr. Marshman, at Serampore, a 
 very elegant printed specimen of a Chinese translation of the Scrip- 
 tures. On this subject, he was peculiarly interested, and express- 
 ed himself feelingly and with force, on the progress of evangelical 
 truth among the heathen. 
 
 In the course of Friday evening, at his request, the eighth chapter 
 of the epistle to the Romans was read to him. He listened to it 
 with great attention, remarked upon a mistranslation in one or two 
 places ; spoke with much fervour of pious emotion on the subject 
 of the chapter ; and, at the close of it, exclaimed, " O, what a glo- 
 rious apostrophe !" He also made a number of remarks on the 
 opinions and sentiments of some of the English divines, particu- 
 larly Clark and Waterland, on the doctrine of the Trinity.
 
 40 LIFE OF THE AUTHOR. 
 
 The subject of his approaching dissolution was again intro- 
 duced in the afternoon of that day. He said he was not aware 
 that it was very near ; that he had yet a great deal of strength ; 
 but still it might be so, as strong constitutions did sometimes sud- 
 denly give way. Upon being reminded that his religious friends 
 would be gratified to learn his views and feelings at the prospect 
 of death, he began to make some remarks upon the great and pre- 
 cious promises of the gospel, when he was seized with a paroxysm 
 of distress, which prevented him from proceeding. A few hours 
 before his death, the subject was, for the last time, mentioned. 
 He appeared to comprehend the object in view ; and, though he 
 spoke with difficulty, he answered, with entire clearness, that in the 
 extreme sickness with which he was visited in the spring, during 
 some weeks of which he had no expectation of recovering, he 
 had experienced more support and comfort from religion, and the 
 promises of the gospel, than he had ever realized at any former 
 period of his life. " Had I died then, (said he) that fact would 
 doubtless have been considered as affording strong evidence of the 
 sincerity and reality of my faith ; but, as I recovered, it probably 
 made but little impression." It was a sentiment often inculcated 
 by him, that it was more safe to rely upon the tenor of a person's 
 life, as evidence of the true state of his religious character, than 
 upon declarations made upon a death-bed. In the above-mentioned 
 remark, there is little reason to doubt that he alluded to that sub- 
 ject, and intended that it should apply to his former sentiments. 
 
 After this, he requested his brother to read to him the 1 7th of 
 John. While listening to the latter verses of the chapter, he ex- 
 claimed, "O,what triumphant truths!" Afterwards the 14th, 15th, 
 and 16th chapters were read to him. He listened attentively, and 
 spoke with lively interest on various passages. His mind evi- 
 dently wandered while the last chapter was reading, and it was 
 not completed. 
 
 A few hours before his death, one of his friends observed to him, 
 that he hoped he was able, in his present situation, to adopt the 
 language of the Psalmist: "Though I walk through the -valley of the 
 shadow of death, I will fear no evil, for THOU art with me Thy rod 
 and thy staff they comfort me." He immediately replied, " I hope 
 so." For several of his last hours, his organs of speech were so 
 much affected, that it was with difficulty he could articulate dis- 
 tinctly. Many of his words could not be understood. There is, 
 however, no doubt, that, during that period, his mind was uncloud- 
 ed, and his thoughts were fixed on death and heaven. He was 
 occupied a great part of the time in speaking, sometimes in an 
 audible voice, and sometimes in a whisper. Repeated instances 
 occurred, in which his expressions were clearly understood. In 
 all of them, his language was that of prayer and adoration. The 
 belief that he was engaged in that delightful Christian duty was 
 confirmed, by the peculiarly solemn and devotional expression of
 
 LIFE OF THE AUTHOR. 41 
 
 his countenance. His eyes appeared to be fixed on that celestial 
 world, whose gates, it is humbly trusted, were just opening to re- 
 ceive his departing spirit into the mansions of everlasting rest, pre- 
 pared for him in his Father's house. That he enjoyed the use of 
 his reason until a short time before his death, was satisfactorily 
 manifested by his answer to one of his friends, who was sitting by 
 him, and who asked him if he knew him. Upon which, he imme- 
 diately turned his eyes towards him, looked him full in the face, 
 and said, " Yes," with so much distinctness, as to satisfy those 
 who were present that he perfectly understood the question, and 
 the answer. 
 
 He did not appear, for several hours previous to his death, to 
 suffer much pain ; but continued to breathe shorter and shorter, 
 until a few minutes before three o'clock, on Saturday morning, 
 the llth of January, when he expired, without a struggle or a 
 groan. 
 
 The death of President Dwight spread a deep and general sor- 
 row, not only through the state, but through New-England, and 
 extensively through the Union. Beloved by relatives, esteemed 
 by his friends, revered by his pupils, and highly honoured by his 
 countrymen, his loss was universally considered as a great public, 
 as well as private calamity. In the city where he had so long re- 
 sided, and where his worth was universally acknowledged, he was 
 sincerely and feelingly lamented. His funeral was attended on 
 Tuesday, the 1 4th of January, by a large concourse of people from 
 New-Haven and the neighbouring towns, and a respectable num- 
 ber of the clergy from different parts of the state. As a mark of 
 respect, the stores and shops in the city were shut, and business 
 suspended. The scene was solemn and impressive. A deep 
 gloom pervaded the whole assembly, and every one present felt 
 himself a mourner. The various religious services exhibited the 
 fullest evidence of the affection and respect which the reverend 
 gentlemen who officiated, entertained for his private virtues, as well 
 as their deep sense of the loss which the Church, the College, and 
 the community, had sustained in his death. In many places, in dif- 
 ferent parts of the country, sermons were delivered on the occa- 
 sion. In New- York and Albany, meetings were held by the alumni 
 of the College, resident in those cities, where various public mani- 
 festations of their sense of his virtues, their regret for his death, 
 and respect for his character, were exhibited. Indeed, we know of 
 but one instance that has occurred in this country, in which such 
 extensive public expressions of sorrow for the death of any indi- 
 vidual, or respect for his memory, have appeared. 
 
 It cannot be expected, that the character of so great and good 
 a man, can be fully exhibited in a sketch like the present. A 
 mere outline is all that its limits will admit. 
 
 The life of President Dwight, approaching within a few years to 
 the duration allotted by Infinite Wisdom as the ordinary term of 
 VOL. I. 6
 
 42 LIFE OF THE AUTHOR. 
 
 the life of man, passed during one of the most important periods 
 which v has occurred since the era of Christianity. The truth ot 
 this remark will be admitted, in whatever light the subject may be 
 considered, whether literary or scientific, political or religious. In 
 each particular he was called to act, and in most of them a very 
 industrious and distinguished part. In order to ascertain his true 
 character, it may be well to view him as a man of genius and a 
 scholar ; as an instructor ; as a preacher ; and as a man. 
 
 For native powers of mind, he will doubtless be ranked among 
 the first men in the history of our' country. The proofs in sup- 
 port of this remark need not be sought from any individual source, 
 or from his attainments in any single walk of literature or science. 
 They may be found in every pursuit in which he was engaged, 
 and be gathered in every stage of his progress, from the cradle to 
 the grave. In the acquisition of knowledge, we have seen that 
 the earliest efforts of his mind, even in infancy, were singular and 
 extraordinary ; and that his talents were as strongly marked at this 
 early stage of his existence, as perhaps at any subsequent period of 
 his life. At every school in which he was placed, though common- 
 ly the youngest member, he was at the head of his class. In Col- 
 lege, notwithstanding his extreme youth and the many other em- 
 barrassments through which he had to struggle, he was surpassed 
 by none of his companions. His acquisitions, during the eight suc- 
 ceeding years after he left College, although he was constantly .oc- 
 cupied in the business of instruction, and a considerable part of the 
 time was afflicted with disease and debility, and in a great measure 
 deprived of the use of his eyes, were extensive and profound ; not 
 confined to a single science, or to one branch of literature, but 
 comprehending the mathematics and logic, the languages and phi- 
 lology, as well as rhetoric and poetry. 
 
 The loss of the use of his eyes, at the early age of twenty- 
 three, is not to be regarded merely as a calamity by which he was 
 deprived of the capacity for reading and study ; but in connexion 
 with the fact that it constantly subjected him to severe and almost 
 uninterrupted suffering. With this insurmountable embarrassment 
 he was obliged to struggle through life. During the great part of 
 forty years he was not able to read fifteen minutes in the twenty- 
 four hours ; and often for days and weeks together, the pain which 
 he endured in that part of the head immediately behind the eyes, 
 amounted to anguish. His life, it will be remembered, was devo- 
 ted to a learned and laborious profession, and to literary and scien- 
 tific pursuits. The knowledge which he gained from books after 
 the period above mentioned, was almost exclusively at second 
 hand, by the aid of others : a process slow, tedious, and discouraging. 
 Yet he has ever been esteemed one of the best informed men this 
 country has produced. Industry was indeed one of his most stri- 
 king characteristics ; but it was the industry of a mind conscious of 
 its powers, and delighting in their exercise. All his exertions were
 
 LIFE OF THE AUTHOR. 43 
 
 the effort of easy action. They cost no labour, and occasioned no 
 fatigue. His perception was clear and rapid, his discernment acute, 
 his invention rich, his taste correct and delicate, his imagination 
 brilliant, his wit genuine, his judgment solid, his views comprehen- 
 sive, and his reasoning faculties powerful and commanding. Never 
 was a mind under better discipline. All his stores of thought were 
 arranged in exact method, and every faculty was ready at the mo- 
 ment. This was true, in conversation, in his lectures to his class, 
 and in his public addresses. No emergency, however sudden or 
 pressing, appeared to surprise him or to find him unprepared. In 
 repeated instances, on the Sabbath, when his notes were by acci- 
 dent left at home, and he did not discover it until a few moments 
 before he was to use them ; he has, in the instant, taken a new 
 subject of discourse, and formed his plan so happily, and executed 
 it so well, that none of the audience conjectured the fact, or sus- 
 pected the want of preparation. His mind always rose with the 
 occasion, and was always equal to it. It appeared to view every 
 demand upon it as an obvious call of God. Trusting in Him, it 
 marched directly to its purpose, without even observing those dif- 
 ficulties which might have proved insurmountable to others. 
 
 In one particular, he excelled most men of any age : in the en- 
 tire command of his thoughts. Having been driven by necessity 
 to pursue his many avocations without the use of his eyes, his 
 memory, naturally strong, acquired a power of retention unusual 
 and surprising. It was not the power of recollecting words, or 
 dates, or numbers of any kind. It was the power of remembering 
 facts and thoughts : especially his own thoughts. When an event 
 in history or biography, or a fact or principle in science, was once 
 known, he appeared never to forget it. When a subject became 
 once familiar to his mind, he rarely, if ever, lost its impression. In 
 this respect his mind resembled a well arranged volume ; in which 
 every subject forms a separate section, and each view of that sub- 
 ject a separate page. He perfectly knew the order of the sub- 
 jects ; could turn to any page at will ; and always found each im- 
 pression as distinct and perfect as when first formed. 
 
 When engaged in the composition of sermons, or any other lite- 
 rary performance, not only did the conversation of those around 
 him not interrupt his course of thinking, but while waiting for his 
 amanuensis to finish the sentence which he had last dictated, he would 
 spend the interval in conversing with his family or his friends, with- 
 out the least embarrassment, delay, or confusion of thought. His 
 mind took such firm hold of the subject which principally occupied 
 it, that no ordinary force could separate it from its grasp. He was 
 always conscious of the exact progress which he had made in every 
 subject. When company, or any other occurrence, compelled him 
 to break off suddenly, it would sometimes happen that he did not re- 
 turn to his employment until after the expiration of several days. 
 On resuming his labours, all he required of his amanuensis was, to
 
 44 LIFE OF THE AUTHOR. 
 
 read the last word, or clause, that had been written ; and he in- 
 stantly would proceed to dictate as if no interruption had occurred. 
 In several instances he was compelled to dictate a letter at the 
 same time that he was dictating a sermon. In one, a pressing ne- 
 cessity obliged him to dictate three letters at the same time. He 
 did so. Each amanuensis was fully occupied ; and the letters 
 needed no correction but pointing. 
 
 A single fact will exhibit, in a striking light, the comprehension 
 of his mind, and the admirable method of its operations. The 
 reader is requested to examine the " Analysis," at the close of this 
 Memoir ; and to observe how extensive, and yet how logical, is the 
 plan of his lectures. This Analysis was formed from the lectures 
 themselves, since his decease. He wrote no plan of them himself; 
 but in completing them, relied exclusively on the scheme of thought 
 which existed in his own mind. We have rarely seen any work, 
 even of much less extent, unless some treatise on mathematical or 
 physical science, in which the perfection of mathematical arrange- 
 ment is so nearly attained. It ought to be added, that the following 
 volumes are published as they were dictated to the amanuensis ; 
 with almost no corrections except those which were owing to the 
 mistakes of the penman, or the illegibility of his hand. 
 
 To conceive, to invent, to reason, was in such a sense instinctive, 
 that neither employment appeared to fatigue or exhaust him. After 
 severe and steady labour, his mind was as prepared for any species 
 of exertion, as if it had done nothing : for the activity and spright- 
 liness of conversation ; for the closer confinement of investigation ; 
 or for the excursive range of poetry. Almost all his poetry, writ- 
 ten subsequently to the age of twenty-three, was dictated to an 
 amanuensis, after the unintermitted application of the day. Not 
 unfrequently, in an autumnal or winter evening, would he compose 
 from fifty to sixty lines in this manner. The first part of his " Ge- 
 nius and Common Sense" is in the stanza of" The Faery Queene," 
 the most difficult stanza in English poetry. Repeatedly has he 
 been known to dictate four of these stanzas, or forty-four lines, in 
 the course of such an evening ; and chiefly without any subse- 
 quent corrections. 
 
 The earliest of his poetical productions that has been preserved, 
 though written at the age of fifteen, bears the characteristic marks, 
 both in style and thought, of his later and more mature composi- 
 tions. While he was connected with the College, either as a stu- 
 dent or a tutor, he wrote and published several small poems, on 
 various subjects, which were very favourably received at the time, 
 and are still admired, for sweetness of versification, as well as for 
 delicacy and purity of sentiment. 
 
 The early age at which he wrote the Conquest of Canaan is to 
 be remembered in forming our estimate of the poem. It is not be- 
 lieved that the history of English poetry contains the account 
 of any equal effort, made at so early an age. The subject of the
 
 LIFE OF THE AUTHOR. 45 
 
 poem has been objected to, as not sufficiently interesting to render 
 such a performance popular with the great body of readers. At 
 the time of its publication there was, undoubtedly, some ground for 
 this remark. It was published a short time after the peace ot 1783: 
 a period unhappily characterized by an extensive prevalence of in- 
 fidelity, as well as of loose sentiments with regard to morals. In 
 this state of things, no poem founded on a scriptural story, however 
 meritorious in itself, however happy its plan, or brilliant its image- 
 ry, or interesting its incidents, or distinct its characters, or noble its 
 sentiments, could fail to be in a degree unpopular ; especially if 
 breathing the purest morality, and the most exalted piety. Had its 
 appearance been postponed to a period within the last fifteen years, 
 during which time infidelity has given place to a reverence for the 
 Bible, and a general regard for the doctrines which it contains, 
 there is little reason to doubt that its reception would have been 
 still more flattering to the author, and more just to its own merit as 
 a work of genius. The Conquest of Canaan contains abundant 
 evidence of rich invention, of harmonious versification, of a brilliant 
 fancy, of strong powers of description, of a sublime imagination, 
 of vigorous thought, and of the most pure and virtuous sentiment. 
 
 In addition to his attainments in classical learning, and the 
 sciences in general, President Dwight had acquired a vast fund 
 of information on almost all the concerns of human life. His ac- 
 quaintance with books was extensive : comprising not only those 
 appropriate to his profession as a minister, and his office as presi- 
 dent of the College, but on all important and interesting subjects. 
 He was thoroughly read in ancient and modern history, geography, 
 biography, and travels. Few works of this description, especially 
 those of the two last classes, escaped his attention. With the pur- 
 suits of agriculture, he was practically as well as theoretically con- 
 versant. In the cultivation of his garden he took peculiar plea- 
 sure, and displayed an uncommon degree of skill and science. Ot 
 his extensive knowledge on these subjects, his poem, called 
 " Greenfield Hill," affords satisfactory evidence. One part of that 
 work, entitkd " The Farmers Advice to the Villagers," contains a 
 body of information, and of sound advice, addressed to that va- 
 luable class of men, of the utmost practical utility. In truth, it is 
 difficult to name a subject, of any considerable importance, con- 
 nected with the common pursuits of men in the business of life, 
 which he had not made the subject of accurate observation and 
 close thought ; on which he had not collected many valuable facts ; 
 or about which he was not able to communicate much that was in- 
 teresting and useful. 
 
 It has been seen, that a large proportion of President Dwight's 
 life was devoted to the instruction of youth. From the age of se- 
 venteen to sixty-four, he was scarcely ever entirely disengaged 
 from that employment ; and there were not more than two years 
 of that period, in which he did not pursue it as his constant busi-
 
 46 LIFE OF THE AUTHOR. 
 
 ness. His first effort afforded a sure promise of that high degree 
 of excellence, in this interesting employment, to which he after- 
 wards attained. In the course of his life, he assisted in educating 
 between two and three thousand persons. 
 
 In the great change produced in the College, during his tutor- 
 ship, by his efforts and those of his associates, his own exertions 
 were of primary importance. He continued much longer in the 
 office of tutor than they did, and, of course, had a greater opportu- 
 nity to execute the plans for improvement which they had jointly 
 devised, and put in operation. 
 
 It was unquestionably a fortunate circumstance for him, when he 
 entered upon the presidency, that the public had full confidence in 
 his capacity to fulfil its duties. It is, however, to be remembered, 
 that this confidence was not, in any measure, founded upon mere 
 expectation, or calculation. It rested upon a thorough acquaint- 
 ance with his experience and success in the arduous and difficult 
 business of instruction. The possession of this confidence, ena- 
 bled him to commence his labours in the institution according to 
 his own ideas of usefulness and practicability ; and to adopt such 
 a course of measures as the exigency of the case required. And to 
 his independence and energy, his industry and devotion to his du- 
 ty, is the College eminently indebted for the high character to 
 which it was elevated, amidst all its difficulties, and embarrass- 
 ments, at the time of his accession, and during his continuance in 
 the office. 
 
 One of his most important qualifications as the head of such an 
 institution, was an intimate knowledge of the character and feelings 
 of young men, which, by long observation, he had acquired. The 
 possession of this knowledge, so indispensably necessary, and yet 
 so rarely to be met with, enabled him to direct his efforts in the ad- 
 ministration of the government, and the application of discipline 
 in the most judicious and efficacious manner to accomplish the ob- 
 jects in view. Those objects were, the peace and reputation of the 
 College, and the character and highest interests of the students. 
 Having adopted a system which was, in its nature and tendency, 
 parental, he watched over the conduct and welfare of his academi- 
 cal childien with affection and solicitude. So successful was he 
 in the application of this system, that the youths who were placed 
 under his care, loved and revered him as an affectionate father. 
 When admonition or censure, or even more severe measures, at 
 any time became necessary ; his course of proceeding was in a 
 high degree efficacious and salutary. These admonitions and cen- 
 sures were delivered in a manner, affectionate, indeed, but plain 
 and searching ; and rarely failed of producing their intended effect. 
 Many a youth, whose conduct had subjected him to the discipline 
 of the College, has found his stubborn temper subdued, his heart 
 melted into contrition, and himself compelled to submission and 
 obedience, by the private, solemn, but pathetic and eloquent re- 
 monstrances of his kind and affectionate teacher.
 
 LIFE OF THE AUTHOR. 47 
 
 President Dwight's talents as an instructer, were no where more 
 conspicuous than in the recitation-room of the senior class. 
 
 The year commenced with the study of rhetoric, in which the 
 lectures of Blair were the text-book. The questions naturally 
 arising from the lesson were first answered, and the principles of 
 the author freely examined. This usually occupied not more than 
 half an hour ; and was succeeded by a familiar extemporaneous 
 lecture on the subject, which filled up the residue of the two hours 
 commonly devoted to his recitations. This lecture was often en- 
 livened by anecdote and humour, and interspersed with striking il- 
 lustrations. It frequently exhibited lively sallies of the imagina- 
 tion, and occasionally high specimens of eloquence. Yet it was in 
 fact, though not in form, a regular dissertation, a connected chain 
 of powerful reasoning, calculated to leave a distinct and permanent 
 impression on the mind. When the course of rhetoric was com- 
 pleted, that of logic and metaphysics succeeded ; in which the re- 
 gular text-books were Duncan and Locke's Essay on the Human 
 Understanding. After this followed ethics ; when Paley's Moral 
 Philosophy was studied. In these recitations, also, a similar me- 
 thod was adopted. These three courses occupied three days in 
 the week through the year. On each of these days the class ex- 
 hibited written compositions. Two more were devoted to forensic 
 disputation. The discussions of the students were commonly writ- 
 ten, but at times extemporaneous. When these discussions were 
 finished, the President closed the debate in an argument giving 
 a comprehensive view of the question ; and occupying, according 
 to its importance, sometimes the space of half an hour, and some- 
 times that of several recitations. The series of questions thus dis- 
 cussed usually involved the more important disputable points in 
 science, politics, morals, and theology. Many of his decisions, 
 as specimens of reasoning and eloquence, were not surpassed by 
 his happiest public efforts. On Saturday, Vincent's " Exposition 
 of the Shorter Catechism" was recited. The lesson terminated in 
 a few minutes, and was followed by a theological lecture on the 
 subject. At the close, he heard declamations. The students re- 
 gularly looked forward to the senior year as peculiarly interesting 
 and important ; in which their minds were to be disciplined and 
 furnished for action. No compulsion was necessary to secure their 
 presence in the recitation-room. Even those who had previously 
 been indolent, attended of choice. In each of the four courses of 
 rhetoric, logic and metaphysics, ethics and theology, as taught in 
 Vincent ; he spent more time in instructing his class, than is cus- 
 tomarily spent in the regular lectures of professors in those sciences. 
 In addition to this, he was the stated preacher twice on the Sab- 
 bath ; addressed the students at length in the theological chamber 
 on Saturday evening ; superintended the general administration of 
 the College government ; wrote, by the assistance of his pupils or 
 of a regular amanuensis, almost all the works which he ever wrote ;
 
 48 LIFE OF THE AUTHOR. 
 
 and attended, with marked punctuality, to all the calls of civility and 
 friendship. It ought here to be remembered, that for the first 
 twenty years of his Presidency he was rarely able to read so much 
 as a single chapter in the Bible in the twenty-four hours. 
 
 One important feature of his administration was the selection of 
 his assistant officers of the faculty. The professorship of Theolo- 
 gy, it has been mentioned, was occupied by himself. The others 
 were filled with much younger gentlemen than had been usual, 
 the education of nearly all of whom he had superintended ; and 
 with whose talents and qualifications he was thoroughly acquainted. 
 The advantages of this course were numerous, and the wisdom of 
 it has been fully proved and acknowledged. The College faculty 
 entertained perfect confidence in one another, and entire harmony 
 of opinion as to the system of government. The welfare of the 
 College was a common interest ; to promote which, they lent their 
 whole united influence. In its administration, they always moved 
 as one man. The experience, judgment, and energy of the Pre- 
 sident, and the active and vigorous co-operation of his younger as- 
 sociates, had the happiest effects on its good order and regularity, 
 even in times the most turbulent and threatening. The conse- 
 quence was, that Yale College was tranquil, at a period well re- 
 membered, when almost every other public seminary in the Union 
 was shaken to its centre. 
 
 As a minister and preacher of the gospel, it is not easy to con- 
 vey an adequate idea of his characteristic excellence. Having 
 been compelled, from the weakness of his eyes, to adopt the plan 
 of preaching without notes ; his sermons, except those designed 
 for extraordinary occasions, were for the first twenty years chiefly 
 unwritten. Usually, he barely noted the general divisions, and 
 some of the most important and leading ideas. There is no doubt, 
 that this mode had its peculiar advantages ; nor that his style and 
 manner, as an extemporaneous preacher, were more popular and 
 captivating, than at a later period, when his discourses were written 
 at length. When unconfined by notes, the whole field of thought 
 was before him. Into that field he entered ; conscious where his 
 subject lay, and by what metes and bounds it was limited ; and 
 enjoying also that calm self-possession and confidence of success, 
 which trial alone can give, and which every successive effort had 
 only served to increase. Within these limits, his powers had full 
 scope, his imagination was left to range at will, his feelings were 
 kindled, and his mind became in the highest degree creative. Its 
 conceptions were instantaneous ; its thoughts were new and stri- 
 king; its deductions clear and irresistible ; and its images, exact 
 representations of what his eye saw, living, speaking, and acting. 
 When we add, that these were accompanied by the utmost fluency 
 and force of language, a piercing eye, a countenance deeply 
 marked with intellect, a strong emphasis, a voice singular for its 
 compass and melody, an enunciation remarkably clear and distinct,
 
 LIFE OF THE AUTHOR. 49 
 
 a person dignified and commanding, and gestures graceful and 
 happy ; we need not inform the reader, that his pulpit efforts, at this 
 period, possessed every characteristic of animated and powerful 
 eloquence. Many instances of its effects upon large audiences 
 are remembered, and might easily be mentioned, which were most 
 striking proofs of its power over the feelings and the conscience. 
 
 In the formation of his sermons, he pursued a course, in a great 
 degree, original. Texts familiar by common use among preachers, 
 to the minds of his audience, would form the subject of discourses, 
 new, solemn, and impressive. The truth to be illustrated was 
 often new ; the arrangement and arguments were new. the images 
 were always new, and the thoughts peculiarly his own. The very 
 weakness of his eyes, which occasioned him so much pain and 
 self-denial, was, in some respects, advantageous. He could not 
 himself read the sermons of others. Religious books of a differ- 
 ent class were read aloud in his family on the Sabbath. And 
 most rarely indeed was he permitted to listen to the sermons of his 
 brethren. Thus, deriving no assistance from the efforts of others, 
 he was compelled to depend exclusively on the resources of his 
 own intellect. Happily these were rich and inexhaustible. It is 
 probably owing to this fact, that his sermons bear the characteristic 
 stamp of his own mind ; and are, throughout, in the highest sense, 
 his own. In this respect, in a fair claim to originality of thought, 
 of method, and of illustration, it is confidently believed, that the 
 sermons of President Dwight need not shrink from a comparison 
 with those of any other writer. 
 
 In his extemporaneous efforts, though his fancy was ever visibly 
 active, still it was controlled by judgment and taste. They were 
 indeed more richly ornamented with imagery than most of his 
 written sermons ; yet figures were introduced, not merely because 
 they were beautiful, but for the purpose of illustration or impres- 
 sion. His own views of the duty of a minister of Christ, in this re- 
 spect, are happily conveyed in several of the discourses in these 
 volumes ; and still more fully in some of his occasional sermons. 
 He considered him bound to forget himself, and remember nothing 
 but the purpose for which he is sent : the salvation of his hearers. 
 Every attempt at display, every attempt to exhibit his own talents, 
 or taste, or fancy, or learning, in a preacher, was, in his view, an 
 obvious prostitution of his office to private and unhallowed pur- 
 poses. His rules and his conduct were in this respect harmonious. 
 
 After his appointment to the office of professor of theology, in 
 1805, when he began steadily to employ an amanuensis, he turned 
 his attention more to writing his sermons at length. The frequent 
 calls upon him to preach at different places, on extraordinary oc- 
 casions, and a disposition to render his systematic discourses to the 
 students as nearly correct and perfect as possible, probably had 
 influence with him in the adoption of this course. His Systematic 
 Sermons had cost him much labour and research. They were fa- 
 
 VOL. I. 7
 
 50 LIFE OF THE AUTHOR. 
 
 vourite discourses with the public at large, and with his pupils ; 
 many of whom took notes of them every Sabbath. He thought, 
 if they possessed the merit ascribed to them, that they ought to be 
 written out. Other considerations also had their weight. He ob- 
 served an increasing attachment, in some parts of the country, to a 
 florid and highly embellished style of composition : in his own 
 view, owing to a vitiated taste ; involving a substitution of orna- 
 ment for thought, and of sound for sense ; and wholly subversive 
 of the very end of preaching. This mode of writing was gaining 
 popularity among his own pupils ; and he felt desirous, as far as 
 possible, to counteract it. Knowing the efficacy of a teacher's 
 example on the conduct of those under his care, he determined 
 carefully to avoid every thing of this nature in his own discourses ; 
 and to subject his mind, naturally fond of imagery, to a severer 
 discipline than it would submit to in the moment of extemporane- 
 ous effort. 
 
 The discourses in these volumes obviously required, in this re- 
 spect, as well as in others, peculiar care. Their primary object is 
 to explain and prove the great truths of theology ; and their se- 
 cond, to enforce them on the conscience, and show their practical 
 influence on the heart and life. They are not merely theological 
 lectures ; but are, in the strictest sense, sermons. Yet, as the pur- 
 pose in the body of each discourse is the discovery of truth, the 
 use of figurative language, except for illustration, would there have 
 been improper. In the application, it might be admitted to en- 
 force and enhance it. The reader will, we think, admire the good 
 sense displayed in this particular. In the division of the subject 
 he will never find figurative language introduced. The body of 
 the discourse, if, as is most commonly the case, the subject be 
 merely argumentative, is almost equally destitute of it. If, how- 
 ever, it be a subject rather requiring description and enhancement 
 than proof; as in the discourses on heaven, on the holy angels, on 
 the creation of the earth and of man, on the resurrection, the last 
 judgment, and the future happiness of the righteous ; it will be seen 
 that the author's mind rises with his subject. Having heard those 
 discourses to which we have just now referred, we have ever 
 viewed them as distinguished models of sacred eloquence. 
 
 The series of Theological Sermons was written out at the close 
 of 1809. After completing it, he wrote out many of his miscella- 
 neous sermons, both doctrinal and practical. These were inten- 
 tionally less pruned than the former, but more so than his earlier 
 efforts. There is little reason to doubt, that these, should they 
 ever be published, will prove more entertaining, to the mass of 
 readers, than the discourses in these volumes. They discover 
 equal talent, present a greater variety of subject and of manner, 
 and usually require less mental exertion in the perusal. Among 
 them are the sermons preached on the Sabbath preceding the Com- 
 mencement, to the candidates for the Baccalaureate. They were
 
 LIFE OF THE AUTHOR, 5 j 
 
 addressed to his immediate pupils, when just about to leave the in- 
 stitution ; to bid an adieu to him as their instructer, and to each 
 other as companions, and to engage in the busy scenes of life. 
 Over their conduct he had long watched with unremitting care ; 
 and for their present and future welfare, he felt the highest degree 
 of solicitude. They contain an accurate development of the hu- 
 man character, and of the temptations, follies, and vices of the 
 world ; as well as the purest moral and religious sentiments, en- 
 forced with the feeling and fervency of parental affection, and ac- 
 companied by the parting counsels of a wise and experienced 
 preceptor and friend. 
 
 Of the miscellaneous sermons at large, our limits forbid us to at- 
 tempt a delineation. We will mention one of them, which appears 
 to have been conceived in a peculiarly auspicious moment ; and 
 has been eminently followed with the blessing of God. His stu- 
 dents will realize that we intend the discourse on Jeremiah viii. 
 20 : The harvest is past, the summer is ended, and we are not sated. 
 In two instances, the delivery of it was obviously the commence- 
 ment of a revival of religion among his pupils ; in the first of which 
 nearly half of them were united to the College Church. Similar 
 consequences have been ascribed to its delivery on two other oc- 
 casions, in different places. Never have we witnessed effects on 
 mixed audiences equally solemn and powerful, from any sermon, 
 as in several instances from this. Many beside his pupils ascribed 
 to it their first impressions on religious subjects. 
 
 His sermons were uncommonly intelligible to all classes of peo- 
 ple. His division of his subject was natural, neat, and easily re- 
 membered. His style, though at times highly ornamented and ele- 
 vated, was still plain and perspicuous ; and his delivery, though 
 occasionally rapid, was clear and distinct. Owing to these quali- 
 ties, the illiterate, and persons of ordinary capacity, were able to 
 understand him without difficulty. 
 
 Another characteristic of his preaching was, a constant regard to 
 practical effect. Even the sermons which compose these volumes, 
 the object of which was, primarily, to exhibit to his pupils a com- 
 plete system of Christian doctrines, will be found, in their applica- 
 tion, to have this discriminating character. It was impossible for 
 him to enter the desk but as the herald of reconciliation. He could 
 not fail to discover his affecting sense of the greatness of the Being 
 who sent him, or of the infinite importance of the message which 
 he brought. And his most obvious purpose was to accomplish the 
 salvation of those to whom it was delivered. 
 
 It is believed, on the best evidence, that this purpose was, to an 
 unusual extent, accomplished by his preaching. Immediately be- 
 fore the commencement of his presidency, the College Church, 
 among the students, was almost extinct ; it came at last to consist 
 of only two members, and, soon after his accession, it dwindled to 
 a single person. During the greater part of his continuance m of-
 
 52 LIFE OF THE AUTHOR 
 
 fice it embraced at least one fourth; in various instances one third; 
 and in one, upwards of one half of the students. Perhaps no ob- 
 ject of contemplation afforded him higher pleasure, towards the 
 close of life, than the number of his pupils who had become, or 
 were intending to become, preachers ; especially when he remem- 
 bered how frequently the labours of the former had been crowned 
 with success. 
 
 In the performance of the other exercises of public worship, he 
 greatly excelled. His manner of reading the Scriptures, and sa- 
 cred poetry, was peculiarly happy and impressive. In the appro- 
 priateness, variety, fluency, copiousness, fervency, and elevation of 
 prayer, as it regarded subjects, sentiment, and language, he was 
 nearly without a rival. Entirely free from form, from tiresome re- 
 petition, and from lukewarmness, and under the influence of the 
 deepest abasement and prostration of soul, his heart appeared to 
 be melted, and " his lips to be touched as with a live coal from off 
 the altar," when he was engaged in this sublime and delightful duty. 
 
 But his usefulness as a minister was not confined to his labours 
 in the pulpit. He was emphatically the friend, the counsellor, and 
 the guide of his younger brethren in the sacred profession. In the 
 language of one of his pupils, " He was, indeed, a father to New- 
 England her moral legislator. His life is an era in her history, 
 To the churches of his persuasion in that country, he was a guar- 
 dian, a friend, a counsellor. In the hour of trial, they found sup- 
 port in his firmness, assistance in his wisdom, and encouragement in 
 his prayers. As a peacemaker, he was eminently blessed ; for his 
 advice was asked, and given in the spirit of Christian humility and 
 justice." Great numbers of the clergy had, first or last, been his 
 pupils : he had been their friend and adviser, as well as their in- 
 structer ; and they felt the most implicit confidence in his disposi- 
 tion, and his capacity, to assist them in their embarrassments and 
 difficulties. For this purpose they resorted to him with perfect 
 freedom, and were received with the utmost kindness and respect. 
 He entered at once into their interests and feelings ; and the ser- 
 vices which he rendered them were numerous and important. Ha- 
 ving the advantage of long observation and experience, an exten- 
 sive acquaintance with the state of the country, and the character, 
 wants, and condition, of its inhabitants ; and being the centre of ap- 
 plication for the supply of instructers, both literary and religious, 
 for a wide extent of country , he was able to adapt his opinions to 
 the exigencies of the various cases in which he was consulted ; and 
 to furnish those who sought it with employment and support. Few 
 imagine how many parishes in New-England, New- York, and else- 
 where, have, through his agency, been furnished with clergymen. 
 
 In short, his character, as a preacher, may be summed up in the 
 language of the writer last alluded to : " While he ' shunned not 
 to declare the whole counsel of God,' he strengthened his argu- 
 ments by illustrations from the history of nations, and the biography
 
 LIFE OF THE AUTHOR. 53 
 
 of individuals. His application of Scripture doctrines and texts to 
 the ever-varying aspect of human life ; his insight into the ground- 
 work of character, and the motives to action ; his admirable sketch- 
 es, as it were, with the very pencil, and in the very colouring of the 
 inspired writers, distinguished him from the mere commentator on 
 texts, and the sentimental moralist. Of his eloquence, as with most 
 other great orators, few can judge correctly, but those who have 
 heard him. They will never forget him, either in this world or 
 the next. To simplicity in manner and matter, he added dignity; 
 to ease, he added energy ; to fervour, he added humility. Preach- 
 ing too often seems, with ministers, the work of a day or an hour ; 
 but with him it was the work of Eternity. He preached as a sin- 
 ner and dying man himself; he preached as in the presence of God, 
 and of the spirits of just men made perfect ; he preached as though 
 he saw his crown of glory ever before him ; as though he heard the 
 Saviour saying, " Well done, good and faithful servant, enter thou 
 into the joy of thy Lord." " His sermons were not adorned with 
 as many decorations of taste and ornaments of imagination as those 
 of some other distinguished pulpit orators. But in the primary 
 qualities of real eloquence, his sermons were eminently rich : in 
 powerful appeals to the heart, in vivid pictures of vice and virtue, 
 sketched from the life ; in awful denunciation ; in solemn remon- 
 strance ; in fervent intercession." 
 
 It remains only to view President Dwight, as a man, in the vari- 
 ous walks of private life, exhibiting the virtues which peculiarly 
 adorn that interesting station. And perhaps, no part of the task 
 which has been undertaken in this account, has been more difficult 
 of execution. " It is rare," says Professor Silliman, who had been 
 long and intimately acquainted with him in private as well as in 
 public life, " that a man so great and splendid in the public eye, is 
 in private life so desirable : for to his particular friends, his society 
 was delightful, and the only effect of long and intimate acquaintance 
 with him was, to exact towards him every sentiment of respect, ad- 
 miration, and affection." " In the domestic and social circle," says 
 another of his pupils, " Dr. Dwight will ever be remembered with 
 the tenderest affection, and the most sincere regret." " In private 
 society," says a third, " Dr. Dwight possessed uncommon powers 
 to please and to instruct. With an inexhaustible stock of know- 
 ledge on almost every subject, and an ease of communication to 
 which a parallel can hardly be found, he easily accommodated his 
 remarks to the character and means of improvement of those with 
 whom he conversed ; and seldom failed to excite the highest re- 
 spect and admiration. From the weakness of his eyes, and his con- 
 sequent inability to employ himself much in reading, except by 
 the assistance of others, he was led to devote more of his time to 
 the society of his friends, than, perhaps, in other circumstances, he 
 would have judged expedient. He ever considered the diversi- 
 fied conversation of a social circle, as affording the most rational,
 
 54 LIFE OF THE AUTHOR. 
 
 and, at the same time, the most entertaining of all amusements.'- 
 " A disappointment (says a fourth) is often felt, on our introduction 
 to men who have attained eminence for talents and piety. By 
 habits of seclusion and abstraction, they have, perhaps, lost the 
 ability to mingle with interest in the concerns of the passing day. 
 It was not so with President Dwight. In his manners he was, in 
 the highest degree, dignified, affable, and polite. Like Johnson, 
 he shone in no place with more distinguished splendour, than in 
 he circle of the friends he loved ; when the glow of animation 
 lighted up his countenance, and a perpetual stream of knowledge 
 and wisdom flowed from his lips. As his had been a life of obser- 
 vation and reflection, rather than of secluded study, his acquisi- 
 tions were all practical ; they were all at hand, ready to enrich and 
 adorn his conversation. In theology and ethics, in natural philo- 
 sophy and geography, in history and statistics, in poetry and phi- 
 lology, in husbandry and domestic economy, his treasures were 
 equally inexhaustible. Interesting narration, vivid description, 
 and sallies of humour; anecdotes of the just, the good, the generous, 
 the brave, the eccentric ; these all were blended in fine proportions 
 to form the bright and varied tissue of his discourse. Alive to all 
 the sympathies of friendship, faithful to its claims, and sedulous in 
 performing its duties, he was beloved by many from early life, 
 with whom he entered on the stage, and whom, as Shakspeare 
 says, he " grappled to his soul with hooks of steel." It is no 
 small proof of his amiableness, that all who gained the most inti- 
 mate access to him, whether associates, or pupils, or amanuenses, 
 admired, revered, and loved him most." 
 
 These various testimonies, written by so many different persons, 
 all having the best means of judging, while they evince his excel- 
 lence in private life, also show how impossible it must be, in a 
 sketch like the present, to give an adequate view of the character 
 of a man so greatly distinguished in every public station which 
 he was called to occupy ; so justly admired in the circle of his 
 friends ; and so tenderly beloved in the bosom of his own family. 
 
 The purity of his sentiments and language was equally remark- 
 able and exemplary. In conversation, he not only observed the 
 strictest delicacy himself, in his remarks, and allusions, and anec- 
 dotes ; but, by an influence at once silent and perceptible, induced 
 every one else to do the same. The same is true of his writings. 
 It is believed, that in the whole of his voluminous works there can- 
 not be found a single sentence which is not consistent with the most 
 refined purity. Nor, after an intimate acquaintance of more than 
 forty years, is the instance recollected in which he has been heard 
 to utter an expression, or thought, which would have excited 
 the apprehensions of innocence, or wounded the ear of female 
 sensibility. 
 
 He was, from infancy, distinguished for the most conscientious 
 regard to truth. This was obvious in every day's conversation.
 
 LIFE OF THE AUTHOR. 55 
 
 He never allowed himself to exaggerate, nor in any degree to mis- 
 represent. In no situation, whether surprised by strong tempta- 
 tion, or urged by the most pressing necessity, would he sanction 
 the slightest deviation from absolute verity. Equally sincere was 
 he in his professions. The kindness and services which he ren- 
 dered, always exceeded the expectations which he had intention- 
 ally raised. He had too much self-respect to keep any man in 
 the dark as to his opinions or principles. He entertained none 
 which he was not willing to communicate to the world, and his 
 declarations concerning them were mathematically true. 
 
 No less was he remarkable for the most scrupulous regard to 
 decorum. His manners were those of the polished gentleman 
 characterized by ease, grace, and dignity. There was no distance, 
 no reserve, no visible consciousness of superior intellect. His po- 
 liteness was not a mere exterior. It was the great law of kind- 
 ness, " Thou shall love thy neighbour as thyself," exemplified in 
 his daily intercourse with those around him. It was, thus, univer- 
 sal appearing in his countenance, his conversation, and his con- 
 duct, exhibited equally towards persons of every condition, and de- 
 licately regarding the characters, the circumstances, the feelings, 
 and the prejudices of those who were present. All men were easy 
 and happy in his company. Amidst all his avocations and labours, 
 he was ever ready to attend to the calls of hospitality, of civility, 
 and of friendship ; calls which were multiplied upon him to an un- 
 precedented degree, but which were never suffered to pass by un- 
 needed. The courteousness of his manners was exemplified in 
 his intercourse with the poor and the humble, as well as with those 
 in more elevated stations, by his treating them at all times with 
 kindness, listening to their wants, and, as far as lay in his power 
 administering to their necessities. 
 
 His charities were unceasing, and, in proportion to his resources, 
 rarely surpassed. The beggar at the door never went empty 
 away. Those who suffered in silence, he continually sought out, 
 and sent them unsolicited relief. Those whom the providence of 
 God had suddenly impoverished, never applied to him for help in 
 vain. To religious charities, to the education of young men of 
 piety, to the distribution of Bibles, to the support of missions, to 
 the assistance of destitute churches, he loved peculiarly to contri- 
 bute. The only privilege of the affluent which he coveted, was 
 the good which they might do with their wealth, and the pleasure 
 which they might enjoy in doing it. 
 
 No man ever loved his friends with more sincerity or constancy, 
 or with wanner affection. His house, his hand, and his heart, 
 were always open to welcome them. He never deserted them in 
 distress, or because they were the objects of reproach and calum- 
 ny. Instead of this, he chose rather to withdraw from those who 
 attacked them, however numerous, or wealthy, or powerful. To 
 their failings he was kind never, by even a remote allusion, giv
 
 56 LIFE OF THE AUTHOR. 
 
 ing others reason to suppose that he observed them. Their ex- 
 cellencies he loved to acknowledge. The characteristics, in his 
 view, which ought especially to govern in the choice of intimate 
 friends, were not talents, nor learning, nor wealth, nor influence, 
 nor polish/ nor fashion : they were sincere affection, tried personal 
 worth, and refinement of the mind. In this respect few have been 
 more happy. In his intercourse with his friends and with others, 
 all his purposes were kind, and generous, and honourable. He 
 would not condescend to wear disguise, nor to associate with those 
 before whom it was necessary. 
 
 Personal independence, and decision of character, were in- 
 wrought in the very texture of his mind. He was afraid of no man. 
 The history of his life presented no vulnerable points, and he 
 knew that reproach and slander could not do him injury. While 
 he received intelligence and advice from every quarter, and would 
 change his purpose if a sufficient reason was given ; yet, without 
 such a reason, no influence nor entreaties, no flattery nor threats, 
 could induce him to change it. His purpose was his duty. Mo- 
 tives of a higher nature than any which present objects can afford, 
 led him to embrace it, and no other motives could prompt him to 
 relinquish it. For this, he was ready at all times, if it became ne- 
 cessary, to sacrifice the objects which are usually most valued : the 
 friendship of any friend ; the civilities and courtesy of the rich, the 
 fashionable, and the powerful ; and the applause of the many. The 
 formation of his opinions on religious subjects, he appeared ever 
 to consider as a transaction exclusively between God and himself. 
 Aiming to leave other things wholly out of view, he resorted to the 
 Bible as the perfect standard of faith, and as absolutely obligatory 
 on the conscience ; believing that his own mind was darkened by 
 many errors, and needed the illumination of the Spirit of light. 
 Various opinions, ardently embraced when a youth, he afterwards 
 relinquished, from a conviction that they were unfounded. His 
 sentiments, on all important religious subjects, will be found in 
 these volumes. What he believed to be true, he would preach, in 
 all the extent in which he received it, leaving the consequences 
 with God. His views of Christian Catholicism, and of the import- 
 ance of truth, will be found in several of the following sermons. 
 His feelings, and conversation, and conduct, towards those who 
 differed from him, were evangelically liberal. Virtue he described 
 as " voluntary obedience to truthf and vice, as " voluntary obe- 
 dience, to error." He held the Scriptures to be a plain intelligible 
 revelation of the will of God ; and every man who has them, to be 
 equally responsible for his faith as for his practice. No considera- 
 tions would induce him to be civil to error, as such ; or to narrow 
 the distinction between error and truth. While he treated those 
 whom he believed to embrace errors (even fundamental ones) with 
 kindness ; on all proper occasions, he exposed their errors without 
 hesitation and without fear. The value of their applause and their
 
 LIFE OF THE AUTHOR. 57 
 
 friendship was " less than nothing," in comparison with the value of 
 truth, and of a clear conscience before God. 
 
 All who have attempted to draw his character have mentioned 
 him as eminently disinterested. Few men have originated more nu- 
 merous orj more important institutions or measures. Yet it is be- 
 lieved, that in no instance whatever was he even suspected to con- 
 nect a private selfish end, his own personal benefit, or the ad- 
 vancement of any member of his family, with that which was 
 avowed and ostensible. The purposes which he professed were 
 the only purposes he had in view. To accomplish them, he could 
 not stoop to management and finesse. They were honourable pur- 
 poses. He declared them with the sincerity of truth, and pursu- 
 ed them with the dignity of virtue. So perfectly known was his 
 character in this respect, that the instance probably cannot be 
 named, in which any man ventured to approach him for his assist- 
 ance in a manner which was not direct and honourable. 
 
 The love of money appears to have had no influence over his 
 mind. He viewed wealth not as a blessing in itself, but in the good 
 which it enabled its possessor to do to himself, his family and others. 
 He had a right " to eat and to drink, and to enjoy the good of his 
 labour under the sun," and to make adequate provision for his fa- 
 mily ; but the residue was vested in his hands to promote the well- 
 being of his fellow-men. These were his principles. Were the 
 amount of property that he relinquished for the benefit of the In- 
 stitution over which he presided to be stated, those who know how 
 limited were his resources, would view the degree in which they 
 were reduced by his liberality as literally romantic. 
 
 His temper was ardent and natively impetuous, but under the dis- 
 cipline of kindness and of principle it had been chiefly subdued. 
 If its impetuosity was ever manifested, it was against conduct which 
 was base and dishonourable. If at any time, through misinforma- 
 tion, he had been led to form incorrect views of men or of conduct ; 
 when convinced of it, no man more cheerfully retracted his error. 
 His ardour was daily conspicuous in his friendships, his love of rec- 
 titude, and his zeal in doing good. Though ardent, he was amia- 
 ble and affectionate, and possessed an almost child-like simplicity 
 and tenderness of heart. Never have we known the individual, 
 whose feelings were more uniformly or more powerfully excited by 
 the recital of a tale of distress, of a kind and honourable action, or 
 of an account of the triumphs of the cross. 
 
 The interest which he took in the great and splendid Christian 
 charities which characterize the present era, was extinguished only 
 with the lamp of life. While able to converse, the establishment, 
 labours, and success of Bible Societies and Missionary Societies, 
 maintained their hold upon his heart. Such was the excitement 
 which, from time to time, during the few last days of his life, the 
 accounts of their success produced upon his mind, that it was suffi- 
 cient for the moment to control the influence of his disease ; to bring 
 
 VOL. I. 8
 
 58 LIFE OF THE AUTHOR. 
 
 back his thoughts, occasionally bewildered by the intenseness of 
 his sufferings, to entire collectedness ; and to enable him to give 
 vent to his feelings in the lively and animated language of fervent 
 and pious gratification. 
 
 In the nearest relations of private life, President Dwight was an 
 example of almost all that is excellent and praiseworthy. As a 
 son, he manifested towards his parents, on all occasions, the most 
 dutiful and cheerful obedience and the most reverential affection. 
 So true is this remark, that his mother declared, a short time before 
 her death, that she did not know the instance in which he ever dis- 
 obeyed a parental command, or failed in the performance of ajilial 
 duty. As a husband and a father, his life was eminently lovely. 
 It was an uniform display of conjugal affection and paternal ten- 
 derness : a daily exemplification of the great principle of benevo- 
 lence, " It is more blessed to give than to receive." His highest 
 earthly enjoyment was found at the fireside, in the bosom of his fa- 
 mily. Their happiness was his own ; and to promote it, no exer- 
 tions were too great. As a brother, it has been seen he was affec- 
 tionate and generous ; supplying to his numerous brothers and sisters, 
 as far as the nature of things would admit, the severe loss they had 
 sustained in the morning of their lives, in the death of an excellent 
 father. As a friend and neighbour, let the united testimony of the 
 various communities in which at different periods of his life he re- 
 sided, give his character. Rarely indeed does an instance occur, 
 in which the influence of individual example has been more bene- 
 ficially experienced. It was not merely that he was kind to his 
 neighbours, polite and hospitable to strangers, and charitable to the 
 poor ; and that, as far as in him lay, he followed peace with all men: 
 there was a moral charm that uniformly surrounded him, which was 
 felt in every circle, and spread its benign influence through the re- 
 gion in which he dwelt. 
 
 His sentiments with regard to personal religion, are every where 
 unfolded in the following work ; but especially in the sermon on 
 the Nature of Faith ; in those on Regeneration ; and in those on 
 the Two Great Commandments. We have met with no other ac- 
 count of these subjects, which has appeared to us equally definite 
 and satisfactory. Religion he viewed as having its seat only in the 
 heart ; and himself, and all men, by nature, as entirely destitute of 
 it ; and remaining so voluntarily until renewed by God the Holy 
 Ghost. Wherever it existed, he supposed it to be comprehended 
 in love ; and proved to exist only by the fruits of love visible in 
 the life. His views of his own attainments as a Christian were un- 
 affectedly humble. On this subject he was reluctant to converse ; 
 conceiving that real piety is unostentatious, and that mere profes- 
 sions are of little value. Rarely, if ever, has he been known to 
 mention it when numbers were present ; and not often before a 
 single Christian friend. He never spoke of himself as a Christian. 
 His humility in this respect was striking in his sermons and his
 
 LIFE OF THE AUTHOR. 59 
 
 prayers : when speaking of the Christians present, never including 
 himself among them. His declarations on this subject, in health 
 and in sickness, always were, that he did not know that he had any 
 personal interest in the mediation of Christ ; that the promises of the 
 Gospel were great and glorious ; that he was usually free from dis- 
 tressing doubts and apprehensions ; and that his hopes were often 
 bright and supporting. He loved retirement for religious medita- 
 tion, self-examination, and secret prayer ; and spent, it is believed, 
 a portion of every day in the discharge of these duties. His pray- 
 ers in the family and in public exhibited, so far as the human mind 
 can judge, unusual evidence of contrition, self-abasement, trust, re- 
 signation, gratitude, and love. We have not known the individual 
 whose powers to instruct, or to interest, in conversation, were supe- 
 rior to his ; yet it was his highest pleasure to converse on religious 
 subjects, and where propriety permitted it, on experimental reli- 
 gion. Such was the state of his thoughts and feelings at all times 
 in company, that his mind seemed willing to enter on the contem- 
 plation of religion at every opportunity. It was not, however, 
 mere speculation. It was a living exhibition of the various affec- 
 tions of piety and benevolence as they came warm from the heart. 
 
 His life was a steady course of cheerfulness, as well as of sub- 
 mission ; and this, under trials well calculated to determine the 
 character. Probably no man, without actual experience, can 
 realize how great a trial of patience it is to endure pain in the 
 eyes every day for more than forty years, uninterrupted except by 
 the hours of sleep, and often intense and agonizing ; to be depri- 
 ved by it, for weeks together, of a great part of his necessary 
 sleep ; to be cut off, absolutely, from the pleasure of reading ; 
 and to be continually threatened by it with blindness, and, occa- 
 sionally, with apoplexy. Not only, however, did he not murmur 
 nor repine he was resigned. He was more he was universally 
 cheerful and happy ; and always ready to contribute to the hap- 
 piness of those around him. He chose rather to remember his 
 blessings than his afflictions ; and felt that he had not deserved the 
 least mercy. Nay, his very afflictions he viewed as among his 
 greatest blessings. 
 
 Death often invaded his peace. He lost a father in the prime 
 of life and usefulness, whom he ever mentioned with the highest 
 reverence ; three brothers, at the age of manhood, whom he ten- 
 derly lamented ; a mother, endeared to him by every consideration 
 which could affect the heart of filial piety ; two sisters, for whom 
 he felt no ordinary warmth of attachment ; and a son, a youth of 
 fine promise, at the age of nineteen, just after he had completed his 
 education. The effect of these repeated strokes was obviously 
 such as a Christian should desire. Their evident tendency was to 
 soften the heart, to subdue the will, to loosen the attachment to ter- 
 restrial good, to enliven the conscience, and to assist the soul in its 
 assumption of the heavenly character. This was peculiarly obser-
 
 60 UFE OF THE AUTHOR. 
 
 vable of the death of his son. It occurred before the termination 
 of a remarkable revival of religion among the students of the semi- 
 nary ; during which he was believed to have become possessed of 
 personal piety. Had he lived, he intended to have been a clergy- 
 man. He died at a distance from home ; and his father did not ar- 
 rive in season to be present at his funeral. Rarely have we wit- 
 nessed parental sorrow equally intense and permanent. Rarely 
 could he mention his son without a faltering voice, and cheeks suf- 
 fused with tears. 
 
 Those who witnessed his sufferings during the two last years of 
 his life, were not more struck with their severity, nor with the for- 
 titude which he discovered under them, than with the marked effect 
 of them upon his mind. Often, for months together, the pain 
 which he endured was not only unintermitted, but, in .its severest 
 forms, spasmodical. During the continuance of these convulsions, 
 which recurred frequently during the day, so intense was the an- 
 guish, that the sweat would roll down his forehead for many mi- 
 nutes together in continued streams. Yet such was his fortitude, 
 that though compelled at times to groan from severity of distress, 
 he never once forgot himself so far as to murmur or complain. 
 But while these sufferings thus ravaged the body, and prepared it 
 for dissolution, their effect upon the soul was obviously salutary. 
 Accustomed, for many years, to the daily contemplation of death, 
 he now witnessed its gradual approach with serenity and peace. 
 In the midst of his sorrows he found consolations " that were nei- 
 ther few nor small." He grew continually more and more hum- 
 ble, gentle, meek, and resigned ; more and more disposed to give 
 up every trust but in his Saviour. Though his intellect retained 
 all its vigour, yet his temper became, in an eminent degree, that 
 of a lovely child. His affections were exquisitely tender. Their 
 native character seemed entirely gone, and they resembled the af- 
 fections of heaven. His views, his hopes, his purposes, and his 
 joys, were heavenly ; and nothing terrestrial seemed to remain, ex- 
 cept his earthly tabernacle, which was just ready to be laid in the 
 grave, there to rest in hope. When called to pass the dark valley, 
 his Shepherd appeared to be with him. His rod and His staff, they 
 comforted him. Though frequently bewildered through excess of 
 pain, yet no distressing fear assailed him. He saw the presence 
 of the grim Destroyer with tranquillity and hope ; yielded up his 
 soul without a struggle ; and, as we trust with undoubting confi- 
 dence, found a glorious welcome into the " house not made with 
 hands ; eternal in the heavens." 
 
 His life was eminently useful and lovely. His death was peace- 
 ful and happy to himself, but most widely and deeply lamented by 
 his countrymen at large, as well as by his family, his many friends, 
 and the Church of Christ. His eternity, we trust, will pass among 
 angels and the spirits of the just, in their immortal progress in 
 knowledge, happiness, and virtue.
 
 LIFE OF THE AUTHOR. 61 
 
 Over the grave of President Dwight, the Corporation of the 
 College have erected a neat marble monument, on which is the 
 following inscription : 
 
 Hie Sepultus jacet 
 
 Vir ille admodum rcverendus 
 
 Timotheus Dwight, S. T. D. LL. D. 
 
 Collegii Yalensis Prasses, 
 
 et ejusdem 
 Sacrosanctae Theologias Professor; 
 
 Qui 
 De Literis, de Religione, de Patria 
 
 Optime meritus ; 
 Maximo suorum et bonorum omnium 
 
 Desiderio, 
 Mortem obiit, 
 
 Die XI. Januar. Anno Domini 
 MDCCCXVII. 
 
 suae 
 LXV. 
 
 On the opposite side. 
 Ecclesiae Greenfieldiensis Pastor 
 
 Annos XII. 
 Collegii Yalensis Tutor 
 
 VI. 
 
 Prases 
 
 XXII. 
 
 Senatus 
 
 Collegii Yalensis 
 
 Hoc Saxum Ponendum 
 
 Curavit.
 
 ANALYSIS OF THE WORK. 
 
 SYSTEM OF DOCTRINES. 
 A Doctrines of Natural Religion. 
 
 . . a. Existence of God ; Sermon. 
 
 . . . /. Direct Proofs of it. Mark xii. 32. 1 
 
 . . . //. Atheistical Objections and Schemes of Doc- ) 
 
 trine considered. Ps. xiv. 1 . $ 
 
 . . . ///. Comparative Influence of Atheism and Chris- ) 
 
 tianity. Ps. xiv. 1 . $ 
 
 . . b. Unity of God. 1 Cor. viii. 4. 4 
 
 . . c. Attributes of God ; 
 . . . /. Eternity, ) p .. 
 
 ...//. Immutability, $ rs ' C11> 24 ~ 27 ' 5 
 
 . . . ///. Omnipresence, ) pg> xi ,__ 12 6 
 
 . . . IV. Omniscience, $ 
 
 . . V. Omnipotence, ) ^ ... 
 
 -, 71 T i J i > Gen. xvn. 1. - - - 7 
 
 . . . VI. Independence, } 
 
 . . . VII. Benevolence ; 
 
 . . . . I. As proved by the Works of Creation and ) ft 
 
 Providence. 1 John iv. 8. 
 
 . . . . II. As exhibited by Revelation. 1 John iv. 8. 9 
 . . VIII. Justice. Deut. xxxii. 4. 10 
 
 . . . IX. Truth. Psalm cxvii. 2. - . - 11 
 
 . . . X. Mercy. Psalm ciii. 8. 12 
 
 . . .XL Wisdom. 1 Tim. i. 17. - - - 13 
 
 . . d. Decrees of God. Job xxiii. 13. 14, 15 
 
 . . e. Sovereignty of God. Jer. x. 23. - - - 16 
 . . f. Works of God ; 
 . . . 7. Of Creation, 
 . . . . I. Heaven, 
 
 i. Air, * ^ 
 
 ii. Starry Heaven, > - 17 
 
 in. Supreme Heaven,) 
 
 iv. Holy Angels ; 
 
 i. Their Rank, ^ 
 
 ii. Their Attributes, V Col. i. 16. 18,19 
 
 iii. Their Employments, ) 
 
 v. Fallen Angels. Jude 6. 20 
 
 .... II. Earth; 
 
 i. The Globe itself. Gen. i. 1. - 21
 
 64 ANALYSIS. 
 
 Man; 
 
 Body, ) 
 
 Soul, V Gen. i. 26, 27. - 22 
 
 1. Its Nature,) 
 
 2. Soul not Material. Gen. ii. 7. 23 
 
 3. Soul not a chain of Ideas and Ex- 
 
 . 
 
 ercises. Gen. ii. 7. 
 
 . . . . Chief End of Man. 1 Cor. x. 31. 25 
 
 II. Of Providence ; 
 . I. Probation of Man. Gen. ii. 15 17. - 26 
 
 " 
 
 , - 
 
 29 
 30 
 
 . . IV. Sentence. Gen. iii. 1419. - 28 
 
 . V. Depravity of Man ; 
 . . i. Its Universality, 
 
 . . . . i. Proved from Revelation and Facts. 
 
 Rom. v. 12. 
 
 . . ii. Proved from Man's rejection of the 
 
 Word of God. Jer. viii. 9. 
 
 n. Its Degree. Eccl. viii. 2. - 31 
 
 . . . in. Its Derivation From Adam. Rom. v. 20. 32 
 
 . . . iv. Remarks upon it. Rom. vi. 12. 33 
 
 . . VI. Man cannot be justified by the Law of) . 
 
 God. Rom. iii. 20. $ 
 Doctrines peculiar to the Christian Religion ; or the 
 
 Mediatorial System. 
 
 a. The Character of Jesus Christ the Mediator; 
 . /. He is the True and Perfect God ; 
 
 I. He is spoken of as such in the Scriptures, 
 
 i. The Names of God are there given) ~ r 
 
 Him. Rom. viii. 3, 4. $ 
 
 . . . n. The Attributes, of God are there ascribed ) ,,p 
 . . . in. The Actions, \ to Him. Rom. viii. 3, 4. $ 
 . iv. Divine Relations are there""] 
 
 said to be sustained by Him. ^ 
 rv r \,- *u I Rom. vm. / . 
 
 . . v. Divine Worship is there re- > . > 37 
 
 quired to be rendered, and is 
 actually rendered to Him. J 
 
 . . II. The Deity of Chiist is the only^j 
 
 if i 
 
 ground or consistency m the 
 
 scheme of Redemption, 
 . . III. The Jews otherwise are not 
 
 chargeable with guilt in putting ^>Rom. vm. ) 00 
 
 Him to death, f 3, 4. J 3 
 
 . . IV. The Prophets and Apostles can- ; 
 
 not otherwise be vindicated from 
 
 the sin of leading mankind into 
 
 Idolatry,
 
 ANALYSIS. 
 
 65 
 
 40 
 
 41 
 
 .. V. Objections answered. 1 Cor. iii. 20. - 39 
 . . VI. Objections to the doctrines of the Unita- 
 
 rians. 1 Cor. iii. 20. 
 
 . . VII. Objections to their manner of conducting 
 
 the Controversy. 1 Cor. iii. 20. 
 
 . II. He is Man. Or the Incarnation of Christ. 
 
 - 4-2 
 
 Rom. vm. 3. 
 
 b. The Covenant under which Christ acted : that of . 
 
 Redemption. Is. liii. 10. 
 
 c. The Offices which Christ sustained ; 
 . /. His Prophetical Office, 
 
 .. I. His Personal Preaching ; 
 
 . . . i. The Necessity of his executing the Office ) .. 
 
 of a Preacher. Luke xxiv. 19. $ 
 
 ... ii. The Things which he taught. Johnvii. 46. 45 
 . . . in. The manner of his Preaching. Johnvii. 46. 46 
 . . . iv. The Consequences of his Preaching. ) ,. 
 
 Johnvii. 46. 5 
 
 . . II. His Preaching by his Apostles ; 
 ... i. The Fact that they preached the Gospel ) . ff 
 
 of Christ. Mark xvi. 15, 16, 20. J 
 ... n. The Necessity of their preach-"^ 
 
 ing it, Mark 1 
 
 . . . in. The things which they preached, >xvi. 15, > 49 
 ... iv. The Consequences of their 16, 20.) 
 
 preaching, J 
 
 . II. His Priestly Office ; 
 . . I. Origin, Office, and Character oH 
 
 a Priest, > Ps. ex. 4. 50 
 
 . . II. Proofs of Priesthood of Christ, 3 
 . . III. His Character as a Priest. His Holiness ; 
 ... i. In what it was exemplified ; 
 
 i. In his Piety, CHeb. } 
 
 ii. In his Performance of the Duties ? vii. > 51 
 
 which he owed Mankind, r 26.} 
 
 iii. In his Self-Govermnent. Heb. vii. 26. 52 
 . . . ii. Its importance ; 
 
 i. To the Distinction of his Cha-"^ 
 
 racter, pj e k ^ 
 
 .... ii. To enable him to magnify the I ' f KQ 
 
 T c /"i i ^Vll > OO 
 
 Law of God, ( C 
 
 .... iii. To give the necessary efficacy 
 to his sufferings for Mankind, J 
 
 iv. To his setting before men an example ) 
 
 . 5 
 
 of righteousness. 1 John ii. 5 
 . . IV. His Atonement ; 
 .... i. Its Nature, ) -o ... . 
 . . . . ii. Its Necessity, J ^m. m. 24-26. 
 VOL. I. 9
 
 66 ANALYSIS. 
 
 . . . in. Its Reality, "j 
 
 . . . iv. The manner in which it was (Rom. iii. ) _ 
 
 performed, f24 26. 5 
 
 . . . v. Its extent, J 
 
 . . . vi. Objections answered. Rom. iii. 24 26. 57 
 . . V. Intercession of Christ. Heb. vii. 24, 25. 58 
 
 . ///. His Kingly Office. Eph. i. 2022. - 59 
 
 d. The Miracles of Christ. Acts ii. 22. 60 
 
 e. The Resurrection of Christ. . Acts iii. 15. 61, 62 
 
 f. The Amiableness of Christ in publishing the Gos- ) 
 
 pel to Mankind. Is. Iii. 7. 5 
 
 g. The Consequences of Christ's Mediation ; 
 . 7. Justification; 
 
 . . I. The Nature : or in what it consists, Rom. ) . 
 . . II. The Source : the Free Grace of God, \ 3. 24. $ 
 . . III. The Means : Faith in Christ ; 
 . . . i. Duty of believing. Rom. iii. 28. - 65 
 
 . . . n. Nature of Faith. Rom. iii. 28. - 66 
 
 . . . in. Influence of Faith in our Justification. ) 
 
 Rom. iii. 28. 5 
 
 . . . iv. Reconciliation of Paul and James""! T "k 
 on this subject, I - "f* 
 
 J 7 \. . i \ /? O 
 
 . . . v. Influence of Works on our Justin- ( n ' i 
 
 24. i 
 cation, J 
 
 . . . vi. Justification by Faith does not lessen the ) fiq 
 Motives to obedience. Rom. iii. 31. ) 
 
 . //. Regeneration ; 
 
 . . I. The Agent in effecting it : The HOLY GHOST ; 
 
 ... i. His Character. Tit. iii. 5. - 70 
 
 . . . n. Testimonies to the Doctrine of the Trinity} 
 
 from the ancient Christians, Jews, and > 71 
 Heathen. Is. xlviii. 16. } 
 
 . . . in. His Agency. Tit. iii. 5. 72 
 
 . . II. Its Necessity, ) j , ... 
 
 . . III. Its Reality, 5 J 
 
 . . IV. Its Nature. John iii. 3. - 74 
 
 . . V. Its antecedents. Acts xvi. 29, 30. - 75 
 
 . . VI. Its Attendants generally considered. Eph. 
 
 iv. 2224. 
 
 ... i. Faith. See Sermon 66. 
 
 . . . n. Repentance. Matt, xxvii. 3 5. - 77 
 
 . . . in. Love ; 
 
 . . . i. Its Nature, ) ^ , 
 
 17 -j '/. , > Gal. v. 22. 78 
 
 11. Evidence 01 its existence, 
 
 iii. Its consistency with providing peculi- 
 arly for our own. 1 Tim. v. 8. 
 iv. Its consistency with our seeking salva- 
 tion. Rom. ii. 6, 7. 
 
 79 
 
 80
 
 ANALYSIS. 67 
 
 iv. Complacency. John xiii. 34. - - 81 
 
 . . . . VII. Its Consequences ; 
 
 i. Adoption. 1 John iii. 2. - - 82 
 
 ii. Sanctification. 1 Thess. v. 23. - 83 
 
 in. Peace of Conscience. John xiv. 27. 84 
 
 iv. Joy in the Holy Ghost. Rom. xiv. 17. 85 
 
 v. Increase of Grace. ( Prov. iv. ) gg 8 _ 
 
 vi. Perseverance unto the End. \ 18L 5 
 
 . . . . VIII. Its Evidences ; 
 
 i. What are not evidences. 2 Cor. xiii. 5. 88 
 
 . . . . - ii. What are real evidences. 2 Cor. xiii. 5. 89 
 
 in. Difficulties attending the application of) Q 
 
 these evidences to ourselves. 2 Cor. xiii. 5. $ 
 
 SYSTEM OF DUTIES. 
 
 A. Duties of Natural Religion. 
 
 . . a. Character of the Law of God. Psalm xix. 7. 91 
 
 . . b. In what it is summed up ; 
 
 . . . /. In the two great Commandments : 
 
 . . . . I. The First Great Commandment ; 
 
 i. Love to God. Mark xii. 28 30. - 92 
 
 ii. Reverence of God. Job xxviii. 28. - 93 
 
 in. Humility. 1 Peter v. 5. - 94 
 
 iv. Resignation. Luke xxii. 41, 42. - 95 
 
 . . . . II. The Second Great Commandment ; 
 
 i. What it requires. Mark xii. 31. - 96 
 
 ii. Its Effects ; 
 
 i. On Personal Happiness. Acts xx. 35. 97 
 
 ii. On Public Happiness. Acts xx. 35. 98 
 
 in. Its Foundation : Utility. Acts xx. 35. 99 
 
 . . . //. In the Decalogue ; 
 
 . I. The First Commandment. Ex. xx. 3. 100 
 . . . . II. The Second Commandment. Ex. xx. 4 6. 101 
 . . . . III. The Third Commandment ; 
 
 i. The Nature of Profaneness. Ex. xx. 7. 102 
 
 n. The Guilt of Profaneness. Ex. xx. 7. 103 
 
 in. The Danger of Profaneness. Ex. xx. 7. 104 
 
 . . . . IV. The Fourth Commandment ; 
 
 i. The Perpetuity, ( of the Sabbath. ) 
 
 ii. The Change, { Ex. xx. 8 11. ] 105 ' *' 
 
 in. Objections answered. Heb. iv. 9. 107 
 
 iv. How the Sabbath is to be observed. ) 
 
 Is. Iviii. 13, 14.5 
 
 v. Reflections on the Sabbath. Ex. xx. 11. 109 
 
 . . . . V. The Fifth Commandment ; 
 
 i. Duty of Children. Ex. xx. 12. - 110 
 
 ii. Duty of Parents. Ex. xx. 12. 111,112 
 
 in. Duty of Rulers. Ex. xx. 12. - 113
 
 68 ANALYSIS. 
 
 T I Ex. xx. 15. - 122 
 
 . . . . iv. Duty of Subjects. Ex. xx. 12. - 114 
 
 . . . VI. The Sixth Commandment ; 
 
 . . . . i. Killing ; when lawful. ) r, 
 
 TM i 5 ' V Ex. xx. 13. 115 
 
 . . . . ii. Murder. 3 
 
 . . . . in. Duelling. Ex. xx. 13. - - 116 
 
 . . . . iv. Suicide. Ex. xx. 13. - 117 
 
 . . . . v. Drunkenness. Ex. xx. 13. - 118 
 
 . . . VII. The Seventh Commandment ; 
 . . . . i. The Origin, Nature, and Benefits of) -. 
 
 Marriage. Ex. xx. 14. 5 
 
 . . . . n. Lewdness. Ex. xx. 14. - 120 
 
 . . . . in. Polygamy. 
 . . . . iv. Divorce. 
 . . . VIII. The Eighth Commandment ; 
 . . . . i. Idleness. 
 . . . . ii. Prodigality. 
 
 . . . . m. Fraud. Ex." xx. 15. - - 123 
 
 . . . . iv. Gaming. Ex. xx. 15. - - 124 
 
 . . . IX. The Ninth Commandment ; 
 . . . . i. Nature and Importance of Truth. Ex. 
 
 xx. 16. l25 
 . . . . ii. Nature and Causes of Lying. Ex. xx. 
 
 16. 12b 
 . . . . in. Mischiefs and Preventives of Lying. 
 
 Ex. xx. 16. 127 
 
 .... iv. Slander. Ex. xx. 16. - 128 
 
 . . . X. The Tenth Commandment ; 
 . . . . i. Contentment. Ex. xx. 17. - 129 
 
 .... n. Charity. 1 Tim. vi. 17 19. - 130 
 
 . . . . in. Avarice. 1 Tim. vi. 9, 10. - 131 
 
 .... iv. Ambition. Rom. xii. 16. 132 
 
 . c. Man's Inability to obey the Law of God. Rom. ) - 
 
 viii. 17. 5 
 
 B Duties of the Christian Religion. 
 . a. Mode of Restoration to the Spirit of Obedience : ) . . 
 
 By Faith and Repentance. Acts xx. 20, 21. 5 
 . b. Means of Restoration, or Means of Grace. 
 . . /. Ordinary Means of Grace. 
 ... I. Generally considered ; 
 . . . . i. Proofs that there are such Means. ) 
 
 1 Cor. iv. 15.5 
 
 . . . . ii. What they are. ) 1 r . t , ~ K 
 
 .... in. What is their Influence. 5 l 
 . ... iv. Objections answered. 1 Cor. iv. 15. 137 
 . . . II. Particularly considered ; 
 
 ... .1. Hearing of the Word of God. Luke ) - 
 
 viii. 18. S
 
 ANALYSIS. 69 
 
 ii. Prayer; 
 
 i. Nature of Prayer. } 
 
 . ii. Seasons of Prayer. >lThes.v. 17. 139 
 . iii. Obligations to Prayer. ) 
 . iv. Usefulness of Prayer ; 
 . .1. To the Suppliant. 1 Thes. v. 17. 140 
 . . 2. To Families. Eph. vi. 10. - 141 
 
 . . 3. To Communities. ^ 
 
 . v. Efficacy of Prayer in procuring 1 - _ 
 
 blessings. j 
 
 . vi. Encouragements to Prayer. / 
 . vii. Objections to Prayer. Job xxi. 15. 143 
 viii. Forms of Prayer. Math. vi. 9 13. 144 
 
 . . iii. Intercourse with Religious Men. Prov. ) . . 
 
 xiii. 20. 5 
 
 . . iv. Religious Meditation. - - - 146 
 
 . . v. Religious Education of Children ; 
 . . . i. Duty of Educating Children reli- ) T .. 
 
 giously. Prov. xxii. 6. 
 . . . ii. Manner in which it is } 
 
 to be done. > Prov. xxii. 6. 148 
 
 . . . iii. Motives to this duty. ) 
 //. Extraordinary Means of Grace ; 
 . I. Who are to use them : or the Church of Christ. 
 . . i. Ordinary Members of the Church : 
 Their Character. 2 Cor. vi. 14. 
 . . ii. Officers of the Church : 
 . . . i. Ministers; 
 
 1 . Who are Ministers. 1 Pet. v. r . K n 
 
 1 U, 151 
 
 . . . 2. Duties of Ministers ; 
 . . . .1. Preaching ; 
 
 1. End of Preaching. 1 Matth. 1 
 
 2. Nature of Preaching. > xxviii. > 152 
 
 3. Subjects of Preaching.) 19. ) 
 
 4. Manner of Preaching. - 153 
 
 . . . . 2. Study. 
 
 .... 3. Conducting the Ordinances of 
 
 Divine Worship. 
 .... 4. Presiding over and directing^ 
 
 the Discipline of the Church. _ 
 . . . . 5. Instructing the flock in pri- H 
 
 vate. 
 
 . . ii. Deacons. Acts vi. 1 6. - - 155 
 
 II. What they are ; 
 . i. Baptism ; 
 
 . . i. Reality, C of Baptism. ) j . 
 
 . . ii. Design, Mat. xxviii. 1 9. )
 
 70 ANALYSIS. 
 
 iii. Subjects of Baptism ; 
 
 . 1. Believing Adults. C Matt. } 157 
 
 . 2. Infant Children of Be- < xxviii. > -- 
 
 lievers. 19. } 
 
 . 3. No Infants but those of believers. > ^ ~~ 
 iv. Mode of Administration. 
 
 ii. Lord's Supper ; 
 
 i. Nature and Design. 
 ii. Qualifications of Corn- 
 
 Mark xiv. 
 
 22 25. 
 
 municants. 
 
 iii. Disposition with which 
 to be attended. 
 
 Mark xiv. 
 
 160 
 
 1G1 
 
 iv. Motives to the attendance. 
 
 in. Discipline of the Church. Mat. xviii. ) 1fic) 
 
 1518.5 
 
 SYSTEM of Dispensations consequent on the State of 
 Probation. 
 
 A. Death. Psalm xc. 3. - - 163 
 
 B, Consequences of Death. 
 
 . a. Immediate Consequences. Eccl. xii. 7. - 164 
 
 . . b. Remoter Consequences ; 
 
 . . . /. Resurrection of the Body. 1 Cor. xv. 16. 165 
 
 ...//. Final Judgment. 2 Pet. iii. 10. - 166 
 
 . . . ///. Punishment of the Wicked : 
 
 .... I. Its Duration. Matt. xxv. 46. - 167 
 
 .... II. Its Nature. 2 Pet. ii. 12. - 168 
 
 . . . IV. Rewards of the Righteous : 
 
 . ... I. New Creation. 2 Pet. iii. 13. - 169 
 
 . . . . II. Happiness of Heaven. Rev. xxi. 1 3. 170,171 
 Conclusion. Prov. viii. 6 172,173
 
 CONTENTS OF THE FIRST VOLUME. 
 
 Page 
 
 MEMOIR of the Life of the Author, ..... 3 
 Analysis of the Work, - - - - -63 
 
 SERMON I. Direct Proofs of the Existence of God. -Mark xii. 32. - 75 
 SERMON II. Atheistical Objections and Schemes of Doctrine consider- 
 ed. Ps. xiv. 1. ...-.--87 
 SERMON III. Comparative Influence of Atheism and Christianity. Ps. 
 
 xiv. 1. 100 
 
 SERMON IV. Unity of God. 1 Cor. viii. 4. - - 114 
 
 SERMON V. Eternity and Immutability of God. Ps. cii. 2427. - 128 
 
 SERMON VI. Omnipresence and Omniscience of God. Ps. cxxxix. 1 12. 140 
 
 SERMON VII. Omnipotence and Independence of God. Gen. xvii. 1. 153 
 SERMON VIII. Benevolence of God as proved by the Works of Creation 
 
 and Providence. 1 John iv. 8. .... 166 
 
 SERMON IX. Benevolence of God as exhibited by Revelation. 1 John iv. 8. 181 
 
 SERMON X. Justice of God. Deut. xxxii. 4. - 192 
 
 SERMON XI. Truth of God. Ps. cxvii. 2. - - 202 
 
 SERMON XII. Mercy of God. Ps. ciii. 8. - - 215 
 
 SERMON XIII. Wisdom of God. 1 Tim. i. 17. - - 226 
 
 SERMON XIV. Decrees of God. Job xxiii. 13. - - 238 
 
 SERMON XV. Same subject continued. Job xxiii. 13. - - 251 
 
 SERMON XVI. Sovereignty of God. Jer. x. 23. - 264 
 SERMON XVII. Heaven. The Air. Starry and Supreme Heavens. 
 
 Gen. i. 1. 278 
 
 SERMON XVIII. Holy Angels, their Rank and Attributes. Col. i. 16. 291 
 SERMON XIX. Holy Angels, their Attributes and Employments. Col. i. 
 
 16. ..-.---.. 303 
 
 SERMON XX. The Fallen Angels. Jude 6. - 317 
 
 SERMON XXI. Creation of the Earth. Gen. i. 1. - . - 329 
 
 SERMON XXII. Creation of Man. Body. Soul ; its Nature. Gen. i. 26, 27. 341 
 
 SERMON XXIII. The Soul of Man not material. Gen. ii. 7. 354 
 SERMON XXIV. The Soul of Man not a chain of Ideas and Exercises. 
 
 Gen. ii. 7. .... ... 366 
 
 SERMON XXV. The Chief End of Man. 1 Cor. x. 31. - - 379 
 SERMON XXVI. The Probation of Man. Gen. ii. 1517. - 392 
 SERMON XXVII. The Temptation and Fall of Man. Gen. iii. 1 6. - 404 
 SERMON XXVIII. The Sentence pronounced on Man. Gen. iii. 14 19. 420 
 SERMON XXIX. Depravity of Man. Its Universality, proved from Reve- 
 lation and Facts. Rom. v. 12. - 435 
 
 SERMON XXX. Depravity of Man. Its Universality, proved by Man's 
 
 rejection of the Word of God. Jer. viii. 9. 448 
 
 SERMON XXXI. Depravity of Man. Its Degree. Eccl. viii. 2. - 461 
 SERMON XXXII. Depravity of Man. Its Derivation from Adam. Rom. 
 
 v. 20. - 477 
 
 SERMON XXXIII. Depravity of Man. Remarks. Bom. vi. 12. - 4Sy
 
 72 APPENDIX. 
 
 Page 
 SERMON XXXIV. Man cannot be justified by Works of Law. Rom iii. 20. 505 
 
 SERMON XXXV. Divinity of Christ. Proved from the Names given to 
 
 Him. Rom. viii. 3, 4. .... 513 
 
 SERMON XXXVI. Divinity of Christ. Proved from the Attributes and 
 
 Actions ascribed to Him. Rom, viii. 3, 4. - 532 
 
 SERMON XXXVII. Divinity of Christ. Proved from Divine Relations 
 sustained by Him, and from Divine Worship required and rendered to 
 Him. Rom. viii. 3, 4. - 546 
 
 SERMON XXXVIII. Divinity of Christ. Proof. This the only ground of 
 
 Consistency in the scheme of Redemption. Rom. viii. 3, 4. - 662
 
 SYSTEM 
 
 or 
 
 DIVINITY. 
 
 VOL. I. 10
 
 SERMON I. 
 
 EXISTENCE OF GOD. 
 
 MARK xii. 32. There is one God. 
 
 THE existence of GOD is the basis of religion. This truth 
 will be evident, if we remember, that the word religion always de- 
 notes either a system of truths, of which GOD is the great subject j 
 or a system of affections and conduct, of which HE is the supreme 
 object. If we can prove to ourselves the existence of a GOD ; that 
 is, of a Being, by whom we were created, and by whom the uni- 
 verse is governed ; some such system of truths, affections, and 
 conduct, must be also capable of being proved. To such a Being 
 we and the universe must sustain important relations ; and out of 
 these relations, must necessarily arise to intelligent beings a variety 
 of duties, immediately, and alway owed to him. Were there no 
 such Being, there could be no such relations nor duties. Were 
 the existence of such a Being incapable of proof, the existence of 
 the relations and duties would be equally incapable of being pro- 
 ved. Happily for us, and accordantly with his own wisdom, GOD 
 has not, in this most interesting case, left himself without ample 
 witness. 
 
 In the text, the existence of GOD is declared, in the plainest 
 and most direct terms. I shall, therefore, proceed immediately to 
 the examination of the subject. 
 
 The foundation of all reasoning, concerning beings and events, 
 and ultimately, concerning attributes and relations also, is a sup- 
 posed, or acknowledged, connexion between cause and effect. By 
 cause, (it will be observed, that I am speaking of what is called 
 the efficient cause) I intend, that something, be it what it may, which 
 produces, or is supposed to produce, existence, or any change of ex 
 istence , and without which, the existence, or the change, would not 
 have been. Between this something styled cause, and the some 
 thing styled effect, all mankind, except a few sceptical or atheist! 
 cal philosophers, have agreed, that there is an inseparable con 
 nexion. As this connexion has been denied by these philoso- 
 phers, and as it is the foundation of all our reasonings on this, and 
 every other subject ; a consideration of it, and of the evidence 
 which attends it, will undoubtedly be a proper part of the present 
 discourse. 
 
 In the Jirst place, it will be admitted by these philosophers, as well 
 as all other men, that we have no knowledge of any existence, or any 
 change, which has taken place without a cause. All beings, and all
 
 76 EXISTENCE OF GOD. [SER. 1 
 
 events, so far as our acquaintance with them has hitherto extended, 
 have been produced by some agency, or influence, extraneous to 
 themselves, and have never sprung up into existence casually, or 
 without such agency, or influence. There is, therefore, not the 
 least reason furnished by experience, or by any thing which we 
 know, why we should believe existence to be casual ; or why we 
 should doubt an inseparable connexion between cause and effect. 
 On the contrary, all the experience, all the knowledge of man, 
 lends its whole influence to the doctrine, that existence has been 
 invariably caused. The supposition, therefore, that existence is 
 uncaused, or that the connexion between cause and effect is not 
 inseparable and invariable, is perfectly gratuitous, and without a 
 shadow of support. How absurd and ridiculous it is, for a man, 
 professing to be a reasoner and a philosopher, to found his opi- 
 nions, or his arguments, in any case, and especially in the most 
 important case possible, on a mere supposition, I need not explain. 
 
 2dly. All mankind have acknowledged, in the clearest manner ', 
 and in every way of which the subject was susceptible, the insepara- 
 ble nature of this connexion. 
 
 The language of every nation is formed only on this plan. In 
 every language, there are not only many words directly expressing 
 ideas of this subject ; such as cause, efficiency, effect, production, 
 produce, effectuate, create, generate, &c. or words equivalent to 
 these ; but every verb in every language, except the intransitive im- 
 personal verbs, and the verb substantive, involves, of course, causation 
 or efficiency ; and refers always to an agent, or cause, in such a man- 
 ner, that, without the operation of this cause or agent, the verb would 
 have no meaning. In this manner have mankind declared, in the 
 very structure of their languages, not only that they perceived, and 
 acknowledged this connexion, but that it formed so considerable 
 and essential a part of their thoughts, as to necessitate them to 
 think in this manner only. Thus, to think, to speak, to sit, to run, 
 to strike, to write, to love, to hate, all denote effects, and refer to an 
 agent, or cause of those effects ; and without such reference, would 
 not contain, nor express, any meaning whatever. 
 
 I have observed above, that all mankind have agreed in the ac- 
 knowledgment of this connexion, except a few atheistical and 
 sceptical philosophers. These men have, indeed, denied this con- 
 nexion in form / but they have acknowledged it, as fully as all 
 others, in their customary language. On every subject, except 
 creation, or giving existence, they have spoken exactly as other 
 men speak ; and the connexion between cause and effect, is as of- 
 ten declared in their conversation and writings, and as much relied 
 on, as in those of other men. This fact is clear proof, that they 
 admit this connexion in all cases, except those which respect the 
 existence and government of God, in the same manner as the rest 
 of mankind. In truth, language is so constructed, that it is impos- 
 sible to write, or speak, in a different mariner.
 
 SER. I.] EXISTENCE OF GOD. 77 
 
 Children, so soon as they begin to speak at all, inquire more 
 anxiously, and more universally, concerning causation and efficien- 
 cy, than concerning any other subject of investigation. Every 
 one, conversant with them, must have observed, that they almost 
 continually inquire, who did this, that, and the other thing ; or pro- 
 duced the several changes, of which they are witnesses ? Who 
 made themselves, and the various objects around them ? In this 
 manner, they teach us, that this is, to man, the natural and the only 
 natural mode of conceiving : for all children think and speak in this 
 manner. 
 
 Nor, are the views of mankind less forcibly evident concerning 
 this subject, in their actions. No man ever acted, without regard- 
 ing himself as a cause ; and without expecting to produce some 
 change in himself, or in the objects around him, by his efficiency ; 
 nor made use of any instrument, without expecting from it a de- 
 gree of efficacy, which should produce some change, or other, not 
 to be looked for without it. Thus, all men eat and drink ; lie down, 
 and act, universally, with a design to effectuate certain changes in 
 themselves, or other objects : and atheists, as truly, and uniformly, 
 as any other men. Thus, also, children act, from the beginning. 
 Indeed, were men not to act in this manner, they would never act 
 at all. No proof of absolute and universal conviction, concerning 
 this, or any other subject, can be more perfect. 
 
 3dly. We learn this connexion from experience ; and in two ways , 
 by the testimony of our senses, and by the inspection of our minds. 
 
 Causes operate without us, and within us; and produce their 
 proper effects in both cases. Those which operate without us, 
 produce their effects before our senses ; and so far our knowledge 
 of the connexion between cause and effect, arises from sensitive 
 testimony. Those which operate within us, produce their effects 
 before the eye of the mind only ; and so far our knowledge of this 
 connexion is intuitive. I as clearly perceive, that / think, reflect, 
 remember, choose, wish, love, and hate ; that by a determination of 
 my will, I turn my thoughts from one subject to another; and trans- 
 fer my affections and my conduct, voluntarily, from one object to 
 another, and from one course to another ; as, that I exist. I also 
 perceive this in the same manner, and with the same certainty ; viz. 
 with the bare inspection of the mental eye ; commonly termed, intui- 
 tion, and acknowledged to be attended with the highest possible cer- 
 tainty. Mr. Hume is, therefore, totally erroneous in his assertion, 
 that the connexion between cause and effect exists, or rather is per- 
 ceived, only in the names ; and that, if we would call both by the 
 name, events, we should not suppose any connexion to exist be- 
 tween them. 
 
 This opinion is sufficiently refuted by the fact, that these ?iames, 
 and not that of events, have been given to them. Mankind never 
 give names without ideas ; nor form any names, which do not ex- 
 press such ideas, as they really have ; nor suppose themselves to
 
 78 EXISTENCE OF GOD. [SER. 1. 
 
 have ideas, which they have not; or different ideas from those, 
 which they really have. Wherever names have been given, the 
 very ideas, which they denote, have certainly existed in the minds 
 of those, by whom they were given. 
 
 The thing which we really perceive in this case, is, however, 
 merely the fact, that cause and effect are thus connected / and not the 
 nature of the causation, or efficiency, on which the connexion is 
 founded. That /, and not something else, think, and act, in such 
 manners as have been recited, and that but for me the thought and 
 action would not have existed, I perceive intuitively ; but I do not 
 perceive at all why, or by what power, I think, and act. The nature 
 of this subject lies, in every case, beyond the bounds of the human 
 capacity. Yet this infers not, in any degree, any want of evidence, 
 attending the fact. The contrary opinion would be attended with 
 this absurdity : that we cannot perceive one thing without perceiving 
 at the same time another, totally diverse, and, in the view of the mind, 
 entirely separated : an absurdity which cannot need to be exposed 
 by me. 
 
 4thly. The mind cannot realize the fact, that existence, or change, 
 can take place without a cause. 
 
 This is, at least, true with respect to my own mind. I have very 
 often made the attempt, and with no small pains-taking, but have 
 never been able to succeed at all. Supposing other minds to have 
 the same general nature with my own, I conclude, that all others 
 will find the same want of success. If nothing had originally ex- 
 isted, I cannot possibly realize, that any thing could ever have ex- 
 isted. Causes, absolutely the same, must, in the same circumstances, 
 produce absolutely the same effects. This is, I think, certainly self- 
 evident, and admitted as such. An absolute want of cause involves 
 an absolute sameness of an opposite kind, and must, with nearly the 
 same evidence, continue for ever. The necessity of causes to all 
 the changes of being is, so far as I know, universally admitted. 
 Mr. Hume, particularly, talks as commonly, or rather as uniformly, 
 in this manner, as any Christian does ; and not only argues from 
 cause to effect, and from effect to cause, as much as other men, 
 but discusses this subject abundantly, and gives directions, and 
 principles, for this kind of argumentation. Indeed, without admit- 
 ting it, neither he, nor any other man, could argue at all. But, if 
 no change can take place without a cause, how can it be supposed, 
 that existence can take place without a cause ? Certainly less vio- 
 lence is done to our reason by supposing a being to be changed in 
 some respect or circumstance without a cause, than to begin to ex- 
 ist without a cause. 
 
 5thly. No absurdity can be greater than to argue with a man who 
 denies this connexion. 
 
 He himself, in speaking, exhibits himself as the cause of all the 
 words uttered by him, and the opinions communicated ; and, in the 
 act of arguing, admits you to be a similar cause. If his body be
 
 SER. I.] EXISTENCE OF GOD. 79 
 
 not a cause, and your eyes another, you cannot see him. If his 
 voice, and your ear, be not causes, you cannot hear him. If his 
 mind and yours, be not causes, you cannot understand him. In a 
 word, without admitting the connexion between cause and effect, 
 you can never know that he is arguing with you, or you with him. 
 
 With these observations premised, which you will see to be in- 
 woven with this and all other subjects of discussion, I observe, in 
 the first place, that the existence of things, universally, proves the 
 being of GOD. 
 
 The argument which leads to this conclusion is, for substance, 
 conducted by Mr. Locke in the following manner : Every man 
 knows, with absolute certainty, that he himself exists. He knows, 
 also, that he did not always exist, but began to be. It is clearly 
 certain to him, that his existence was caused, and not casual ; and 
 was produced by a cause, adequate to the production. By an ade- 
 quate cause, is invariably intended, a cause possessing and exert- 
 ing an efficacy sufficient to bring any effect to pass. In the pre- 
 sent case, an adequate cause is one possessing and exerting all the 
 understanding necessary to contrive, and the power'necessary to 
 create, such a being as the man in question. This cause is what 
 we are accustomed to call GOD. The understanding necessary to 
 contrive, and the power necessary to create, a being compounded 
 of the human soul and body, admit of no limits. He who can con- 
 trive and create such a being, can contrive and create any thing. 
 He who actually contrived and created man, certainly contrived 
 and created all things. 
 
 This argument is, in my view, perfectly conclusive : nor has it 
 been, nor will it ever be, answered, except with sophistry, or sneers. 
 I will not insist, that every step of it is attended with what logicians 
 call intuitive evidence : nor, that it amounts to what is, in the logical 
 sense, an absolute demonstration. But it is, in every step, attended 
 with such evidence as excludes all rational doubt ; and approaches 
 so near to the character of demonstration as to leave the mind 
 completely satisfied. At the same time, it is opposed by no coun- 
 ter evidence. 
 
 2dly. TJie state of existing things completely proves the being of 
 GOD. 
 
 The manner in which the argument, derived from this source, is 
 conducted by Bishop Berkeley, is clearer, and more happy, than 
 any other within my knowledge ; and is substantially the follow- 
 ing: 
 
 We acknowledge the existence of each other to be unquestiona- 
 ble ; and, when called upon for the evidence, on which this acknow- 
 ledgment is founded, allege that of our senses ; yet it can by no 
 means be affirmed with truth, that our senses discern, immediately, 
 any man. We see, indeed, a form ; and the motions and actions 
 of that form ; and we hear a voice, communicating to us the 
 thoughts, emotions, and volitions, of an intelligent being. Yet it is
 
 30 EXISTENCE OF GOD. [SER. I. 
 
 intuitively certain, that neither the form, the motions, the actions, 
 the voice, the thoughts, nor the volitions, are that intelligent being ; 
 or the living, acting, thinking thing, which we call man. On the 
 contrary, they are merely effects, of which that living, acting thing, 
 denoted by the word man, is the cause. The existence of the 
 cause, or, in other language, of the man, we conclude from the ef- 
 fects, which he thus produces. In the same manner, and with the 
 like certainty, we discover the existence of God. In the universe 
 without us, and in the little world within us, we perceive a great 
 variety of effects, produced by some cause, adequate to the pro- 
 duction. Thus the motions of the heart, arteries, veins, and other 
 vessels ; of the blood and other juices ; of the tongue, the hands, 
 and other members ; the perception of the senses, and the actions 
 of the mind ; the storm, the lightning, the volcano, and the earth- 
 quake ; the reviviscence and growth of the vegetable world ; the 
 diffusion of light, and the motions of the planetary system, are all 
 effects ; and effects of a cause, adequate to the production. This 
 cause is God ; or a being, possessed of intelligence and power, 
 sufficient to contrive and bring them to pass. He, with evidence 
 from reason, equally clear with the testimony of the Scriptures, 
 thundered marvellously with his voice; holdcth the winds in his fists , 
 sendeth lightnings with rain $ looketh on the earth, and it trembleth j 
 toucheth the hills, and they smoke ; melteth the mountains like wax, 
 at his presence ; causeth the outgoings of the morning and the even- 
 ing to rejoice ; and maketh his sun to arise on the evil and the good, 
 Him, also, we are bound to praise, because we are fearfully and 
 wonderfully made by him ; our substance was not hid from him, 
 when we were made in secret. His eyes saw our substance, yet being 
 imperfect, and in his book all our members were written, which in 
 continuance, were fashioned by him, when as yet there were none of 
 them. He also breathed into our nostrils the breath of life ; and the 
 inspiration of the Almighty hath given us understanding. 
 
 Should it be said, that these things are the natural and necessary 
 result of certain inherent powers of matter and mind, and therefore de- 
 mand no extrinsic agency ; I answer, that this objection affects the 
 conclusion, only by removing it one step farther back in the course 
 of reasoning. That matter should have possessed these powers 
 eternally, without exerting them, is impossible ; and that it should 
 have exerted them from eternity is equally impossible. As I can- 
 not enter into the consideration of these two positions at the pre- 
 sent time ; as 1 intend soon to resume it, and believe, that I shall be 
 able to demonstrate both of them ; I shall, for the present only, 
 take them for granted. If they are true, it follows irresistibly, 
 from both of them united, that the properties and the exertions, of 
 matter, are derived from an extrinsic cause; and that that cause is pos- 
 sessed of intelligence and power, to which no bounds can be assigned. 
 
 The same argument, conducted in a more general and popular 
 manner, may be thus exhibited. The agency of God is clearly
 
 SER. 1.] EXISTENCE OF GOD. gj 
 
 and certainly seen in the preservation and government of all things. 
 The existence of all the forms and states of being, \vhich we be- 
 hold in the universe, is plainly derived ; because it is a change in 
 the former state of things, commencing, continuing, and termina- 
 ting ; and, as it is impossible that any being should commence its 
 own existence, derived certainly from an extrinsic and adequate 
 cause. This cause can be no other than God. 
 
 Thus the production, existence, and structure, of vegetables and 
 animals ; their growth, perfection, and decay ; their functions and 
 operations ; are all plainly effects of boundless intelligence and 
 power. The universe, of which we are inhabitants, is plainly a 
 system, made up of parts, fitted to each other, and arranged and 
 proportioned, so as to make one great and glorious whole. The 
 parts also, are, to say the least, in immense multitudes, subordi- 
 nate, but wonderful systems. 
 
 To pass by the mineral kingdom, in which, how r ever, there are in- 
 numerable proofs of design, art, and arrangement, fitting the parts 
 of it, by a happy subserviency, to the accomplishment of many 
 illustrious and valuable ends, but demanding more time than can be 
 allotted, at present, to the consideration of them ; I observe, that 
 every organized being, every vegetable and every animal, is a complete 
 system within itself. Each has all the parts and faculties which are 
 suited to the purposes of its existence, purposes obvious, useful, 
 and wonderful ; and yet regularly and completely accomplished. 
 Thus grass is exactly fitted to adorn the earth with beauty, and to 
 become food for the sustenance of an innumerable multitude of 
 animals. Thus hortulan productions, fruits, grains, and various 
 kinds of animals, are fitted to become food for mankind. Thus trees 
 are fitted to yield their shade, and to become useful materials for 
 furniture, fencing, and building. Thus the earth, the air, the rain, 
 and the sunshine, are suited to the production of vegetable life, of 
 action, warmth, and comfort; together with innumerable other 
 things, necessary to preserve and invigorate man. Thus the sur, 
 is fitted to shine ; the planets to receive light from his beams ; and 
 the whole system, to move on with regularity and harmony, and to 
 accomplish all the great and glorious purpose? for which it was 
 contrived. 
 
 In every one of these things, even the least of them, there is a 
 skill and power manifested, which, were any other skill and power 
 employed in labouring to bring them to pass, infinitely transcend 
 the efficiency of all beings, except God. In every one of them, 
 and in all parts of every one, He is seen in this efficiency, and is 
 therefore present in all. In all, and throughout all, he acts. Every 
 moment, in every place, and with respect to every being, he pre- 
 serves, conducts, and manages, all the parts of this stupendous 
 machine, this vast universe, this immense kingdom, which he hath 
 made for himself, and nol for another. Power and skill, literally 
 infinite, are every moment conspicuous in every beirg. 
 
 VOL. I 11
 
 82 EXISTENCE OF GOD. [SER. I. 
 
 . This mode of arguing is so natural to man, that we find it adopt- 
 ed by the most ignorant nations, as well as the most enlightened; 
 by the child, as well as the man of gray hairs. In every age, and 
 in every country, it has struck the mind with a force so great, and 
 in a manner so satisfactory, that it has probably precluded, in most 
 minds, the apprehension of any necessity for further investigation. 
 Ask any plain man, whom you meet, why he believes, that there is 
 a God; even the poor Indian, whose mind, in the language of the 
 poet, is wholly " untutored," and he will tell you, that he sees him 
 in the clouds, and hears him in the wind. All men believe the 
 things around them to be effects, or works ; and all believe them to 
 be the works of a God ; of a being, whose power and understanding 
 transcend all limits. Nor has any man ever doubted the sound- 
 ness of this conclusion, but under the influence of a wish, that it 
 might not be true, nor without a laborious effort to convince him- 
 self, that it was an error. So true is it that the fool, and the fool 
 only, hath said in his heart, " There is no God f ." 
 
 The arguments, which Atheists have employed against this doc- 
 trine, so far as they are of sufficient importance to merit an answer, 
 I propose to consider hereafter ; and will conclude this discourse 
 with the following 
 
 REMARKS. 
 
 1st. How great, awful, and glorious, a being is God! 
 
 From the things, which have been said, it is evident, that there 
 is, ever has been, and ever will be, a Being, from whom all things 
 derived their existence ; on whom all depend for their continuance : 
 and by whom all are conducted in the order and harmony, visible 
 in the universe. Of what character does this exhibition declare 
 nim to be possessed ? 
 
 He is plainly self-existent. All other beings are derived, and 
 begin to be. He only is underived, and without beginning of days, 
 or end of years ; the same yesterday, to-day, and for ever. Of 
 course, his manner of being is wholly unlike that of all crea- 
 tures ; totally superior, and utterly incomprehensible. Hence he 
 says, and says tuily, / am; and there is none beside me. Hence 
 he styles himself, ! AM THAT I AM, JAH, and JEHOVAH ; that is, 
 EXISTENCE, to which there is nothing like, and nothing second. 
 
 Plainly also, he is Mmighty. The power, which gave existence, 
 is power, which can knovr no limits. But to all beings in heaven, 
 and earth, and hell, he ga^e existence, and is therefore seen to 
 possess power which transcends every bound. The power, 
 which upholds, moves, and rules the universe, is also clearly illi- 
 mitable. The power, which is necessary to move a single world, 
 transcends all finite understanding. No definite number of finite 
 beings possess sufficient power to move a single world a hair's 
 breadth ; yet God moves the great world, which we inhabit, 68,000 
 miles in an hour two hundred and sixty times faster than the
 
 SER. I.] EXISTENCE OF GOD. 83 
 
 swiftest motion of a cannon ball. Nor does he move this world 
 only, but the whole system, of which it is a part; and all the 
 worlds, which replenish the immense stellary system, formed of 
 suns innumerable, and of the planets which surround them. All 
 these he has also moved from the beginning to the present mo- 
 ment ; and yet he fainteth not, neither is weary. 
 
 Nor is this a full description of his amazing agency. He works 
 every moment in every part of this vast whole ; moves every atom; 
 expands every leaf; finishes every blade of grass ; erects every 
 tree ; conducts every particle of vapour, every drop of rain, and 
 every flake of snow ; guides every ray of light ; breathes in every 
 wind; thunders in every storm; wings the lightning; pours out 
 streams and rivers ; empties the volcano ; heaves the ocean ; and 
 shakes the globe. In the universe of minds, he formed, he pre- 
 serves, he animates, and he directs, all the mysterious and won- 
 derful powers of knowledge, virtue, and moral action, which fill 
 up the infinite extent of his immense and eternal empire. In his 
 contrivance of these things, their attributes, and their operations, 
 is seen a stupendous display of his immeasurable knowledge and 
 wisdom. All these existed in the Immense Eternal Mind, as in a 
 vast storehouse of glorious ideas and designs ; and existed from 
 everlasting. In them the endlessly diversified character of uncre- 
 ated wisdom, beauty, and greatness, has begun to be manifested, 
 and will continue to be manifested, with increasing splendour, for 
 ever. 
 
 What, we cannot but ask, must be the Knowledge of him, from 
 whom all created minds have derived both their power of know- 
 ing, and the innumerable objects of their knowledge ? What must 
 be the Wisdom of him, from whom all things derive their wisdom ; 
 from whom the emmet, the bee, and the stork, receive the skill to 
 provide, without an error, their food, habitation, and safety; and 
 the prophet and the seraph, imbibe their exalted views of the in- 
 numerable, vast, and sublime wonders of creation, and of creating 
 glory and greatness ? What must be the Excellence of him who 
 gives birth to all other Excellence ; and will improve, refine, and 
 exalt, that Excellence in every virtuous mind, throughout ages 
 which will begin for ever ? 
 
 2dly. How plainly are all beings absolutely dependent on God for 
 their existence, their attributes, and their operations ! 
 
 All beings are just what he pleases, and can do what he pleases, 
 and permits, and nothing more. Should he command the clouds 
 that they should not rain ; how soon would the vegetable and ani- 
 mal worlds perish ; and man accompany his kindred worms to the 
 dust? Should he withhold any power, it must cease to be exercised ; 
 and we could neither speak, think, nor move : the human race 
 would be changed into statues ; and the world be a dreary waste ; 
 a desert of solitude, silence, and despair. 
 
 How vain, then, must be all resistance to God ! The very power
 
 84 EXISTENCE OF GOD. [SER. I. 
 
 to resist, the will, the wish, cannot rise into being, unless supplied, 
 and supported, by him. The universe of men and angels, the 
 worlds above and beneath, united, could not contend against him 
 for a moment. All are nothing and less than nothing, in his sight. 
 With a word he called the whole into being. With infinite ease 
 he could, with a word, return the whole to its original nothing ; and 
 with another word, could raise up a second universe in its stead. 
 
 3dly. Of this universe God must, of necessity, be the sole and ab- 
 solute proprietor. 
 
 No property is so perfect, as that which arises from creation. 
 Whatever we make, or fashion, is our property, in the highest de- 
 gree in which any thing can be ours. God, it is to be remember- 
 ed, not only made, but created ; not only made the work, but the 
 materials. Hence his property is plainly superior and paramount 
 to all other; and he is a proprietor in a higher sense than any other 
 being can be. His property, also, extends to all beings animate 
 and inanimate, rational and irrational, to atoms, vegetables, ani- 
 mals, men, and angels, in the same absolute manner. 
 
 Hence it is evident, that he has an absolute right to dispose of 
 all beings as he pleases ; and particularly to require, on the most 
 reasonable grounds, that all rational beings voluntarily devote 
 themselves to his service, with such affections, in such a manner, 
 and with such conduct, as are conformed to his will. This right 
 is complete and supreme, and cannot be denied, nor questioned, 
 without sin ; without plain and palpable injustice. All disobedience 
 to his pleasure is evidently unjust, in the same manner, as when we 
 withhold the property of our fellow-men, and in a degree incalcu- 
 lably greater; while obedience, on the other hand, is nothing more 
 than barely rendering to God the things which are God^s. 
 
 4thly. Of the same universe he is, of course, the only Ruler. 
 
 The nature of this vast work, and the wisdom and power dis- 
 played in it, prove, beyond debate, that it was made for some end 
 suited to the greatness and number of the means which are em- 
 ployed. This end is such, and so important, that it was proper 
 for him to create and uphold an universe for its accomplishment. 
 This end, originally so valuable as to induce him to commence 
 and continue this mighty work, must ever be equally valuable in 
 his view. But it can never be accomplished, except by his own 
 government of all things. No other being can govern them at all. 
 All created power, wisdom, and goodness, is infinitely unequal to 
 such a task, even for one day, or one moment. But He can rule 
 the work for ever, and with infinite ease ; and can, and will thus ac- 
 complish the end which he proposed from everlasting. 
 
 For this end, every thing was' created the least as truly as the 
 greatest ; the atom, as the world ; the worm, as the angel. His 
 providence therefore extends, with absolute evidence, to all. Each, 
 however minute, however momentary, is really necessary in its 
 place, and for its time. Each, therefore, needs to be conducted,
 
 SER I.] EXISTENCE OF GOD. 85 
 
 throughout its existence, to the purpose for which it was made. 
 His care extends, therefore, and must extend, to minims, ephemera, 
 and atoms, as truly, and as exactly, as to the concerns of cherubs 
 and seraphs in the heavens. 
 
 Accordingly, we actually behold him alike animating the blade, 
 the stem, and the leaf, in the vegetable kingdom ; living in the 
 mite and the insect, the bird and the beast ; thundering marvel- 
 lously with his voice $ sending lightnings with rain / rolling the 
 billows of the ocean; making the earth to quake at his presence ; 
 shining in the stars, glowing in the sun, and moving with his hand 
 the various worlds which compose the universe. At the same time, 
 his presence and agency are more sublimely visible in the universe 
 of minds, in all the amazing powers of thought, affection, and mo- 
 ral action, in the knowledge, virtue, and enjoyment, of the myriads 
 which form the peculiar kingdom of JEHOVAH. 
 
 5thly. It is equally evident that this end must be Himself. 
 
 Before God made the universe, there was nothing beside him. 
 Whatever motive prompted him to this great work, must, of course, 
 have been found in himself; because, beside him there was nothing. 
 It must, also, have been found in himself, because, when other be- 
 ings existed, all were nothing in comparison with him ; and, there- 
 fore, in the same comparison, undeserving of his regard. But 
 this end could not respect any change in himself; any increase, 
 diminution, or alteration, of his greatness, power, and glory. It 
 was, therefore, the manifestation of himself alone which could be 
 the end of this mighty work. Himself is the sum of excellence ; 
 of all that is great, or wise, or good. The manifestation of him- 
 self is, therefore, only the manifestation of boundless excellence to 
 the creatures which he has made. The manifestation of all attri- 
 butes, though capable of being made in declarations, is principally 
 discerned in actions. Excellence, therefore, is discovered, chiefly, 
 by doing what is great, and wise, and good. All this is so evident, 
 as to need no illustration. 
 
 God, when he intended to disclose his perfections to the uni- 
 verse, intended, therefore, to exhibit them, chiefly, by an endless 
 course of action, in which wisdom, greatness, and goodness, should 
 be supremely, and most clearly, discovered. The highest blessed- 
 ness, he has told us, and therefore the greatest glory, is found in 
 communicating good, and not in gaining it ; in giving, and not in 
 receiving. To this decision Reason necessarily subjoins her own 
 Amen. The great design of God in all things is, therefore, to do 
 good, boundlessly, and for ever ; and in this conduct to disclose 
 himself, as the boundless and eternal good. 
 
 It must, of necessary consequence, be supremely pleasing to 
 him, that his intelligent creatures voluntarily unite with him, in 
 loving, and promoting, this divine purpose ; while all opposition 
 to it must be supremely displeasing. How important then must 
 it be to us, that we cheerfully coincide with his perfect pleasure
 
 86 EXISTENCE OF GOD. [SER. I. 
 
 in this great end, and devote to the advancement of it all our facul- 
 ties. Should we resist his designs, so excellent, so dear to him ; 
 how unworthy in itself, and provoking to him, must be the con- 
 duct. What terrible consequences must spring from the exertion 
 of such power and knowledge, exerted to manifest his anger 
 against those who thus disobey his will, and oppose his designs ! 
 What must they not feel ! What ought they not to fear ! 
 
 On the contrary, what an universe of good, immense and end- 
 less, may he be expected to provide for those, who voluntarily 
 unite with him in this glorious design, and cheerfully perform his 
 pleasure. Such good he can make, and give, and repeat for ever, 
 with a wish, and with a word. To make, and give it, is his delight 
 and glory. It will, therefore, be done. In this wonderful work, 
 how divinely great and good does God appear ! How deserving 
 of all admiration, love, homage, obedience, and praise. How 
 amazing the wonders, which he has done ! How much more amaz- 
 ing the transcendent purpose, for which they were done ! Who 
 would not fear, who would not bless, who would not adore, that 
 glorious and fearful name, JEHOVAH OUR GOD; the Being self- 
 existent, eternal, and immense ; and without beginning, limits, or 
 end ; united with eternal and immeasurable wisdom and power ; 
 from whom are derived all worlds, and all their inhabitants ; on 
 whom all depend ; and by whom all are preserved, governed, and 
 blessed, and conducted with supreme wisdom and goodness to an 
 end, immortal and divine ? Blessing, and honour, and glory, and 
 power, be unto Him that sitteth upon the throne,, and unto the Lamb 
 for ever and ever.
 
 SERMON II. 
 
 ATHEISTICAL OBJECTIONS AND SCHEMES OF DOCTRINE CONSIDERED. 
 
 PSALM xiv. 1. The fool hath said in his heart, there isno GOD. 
 
 IN the preceding discourse, I endeavoured to prove the exist- 
 ence of GOD by arguments which have appeared to men of great 
 distinction for learning and wisdom, to be not only satisfactory, but 
 unanswerable. Plain men, also, though comprehending them im- 
 perfectly, have admitted both the force of the arguments them- 
 selves ; and the point which they are intended to establish ; with- 
 out a question, and almost without an exception. Yet it cannot be 
 denied that there have been atheists, speculative as well as prac- 
 tical. A few of them may have existed in the uneducated classes 
 of mankind, but almost all have been found among those who, pro- 
 fessedly at least, have been more or less learned. 
 
 But to whatever class these persons may belong, and whatever 
 pretensions they may make to knowledge and wisdom, they are in 
 the text universally characterized by folly. The fool, says David, 
 hath said, there is no GOD. In other words, every man who says 
 this, is a fool ; and the assertion is the result of his folly only. 
 
 It is remarkable that this assertion is declared to be made in the 
 heart of the fool ; that is, to flow from his wishes, and not from his 
 understanding. For the words, there is, in the translation, there is 
 nothing in the original. Hence, it has been supposed by some 
 commentators, that the passage ought to be rendered, let there be no 
 GOD. Whether this rendering be admitted, or not, there can be no 
 doubt that the chief reason why the assertion is adopted at all, is 
 the indisposition of the heart to acknowledge the existence of the 
 Creator. 
 
 That we easily believe what we wish to believe, is a truth so ob- 
 vious, as to have passed into a proverb. He who hates the con- 
 trol, disreslishes the character, and dreads the inspection, judgment, 
 and retribution of his Maker, and intends to persevere in a course 
 of sin ; will find no refuge from anxiety and alarm, and no source 
 of quiet in sinning so comfortable, or in his view so safe, as the be- 
 lief, that there is no GOD. It is not strange, therefore, that this be- 
 lief has been cherished by such beings as mankind are; and par- 
 ticularly by such beings as atheists have universally been. 
 
 Still, this conduct cannot be denied to be folly of a very gross 
 kind. As our belief can make no difference in the fact; as if GOD 
 exists, he will continue to exist ; as our danger from his anger 
 against our sins, is exactly the same whether we believe it or not; 
 as our quiet in sin will in this case only cheat us into ruin ; arid as
 
 88 ATHEISTICAL OBJECTIONS AND [ SER - L 
 
 the little consolation which we find in the indulgence of this belief, 
 will only enhance our wretchedness by adding to it the anguish ol 
 disappointment ; no sober man will hesitate to pronounce this con- 
 duct foolish in the extreme. To him, who walks over the edge ol 
 a precipice, what benefit can it be to shut his eyes ? What greater 
 stupidity can there be, than to shut our eyes, when this conduct 
 will prove the certain means of conveying us to this scene of ab- 
 solute destruction ? 
 
 Atheists have, however, determined to encounter this hazard, and 
 boldly resolved that there is no GOD. Against the doctrine of the 
 divine existence they have raised up several objections, which they 
 declare to be satisfactory, at least, to themselves. These they have 
 also formed into a scheme, and presented it to the public with a 
 face of bold assurance. Even this has not satisfied them. They 
 have triumphed, in the most open manner, in the supposed inge- 
 nuity of their efforts ; and in the boasted strength of their argu- 
 ments, have ridiculed the arguments of their antagonists ; and have 
 treated the doctrines not only of Christianity, but even of Theism, 
 with contempt. It is the design of this discourse, to examine the 
 objections of these men, and the principal doctrines with which they 
 have been connected. 
 
 The first of these objections which I shall mention, is that Crea- 
 tion is so great a work, as to make it seem impossible, even for God 
 to accomplish it. 
 
 This was the great difficulty in the mind of Aristotle. This sin- 
 gular man, in the early parts of his life, found his thoughts so much 
 perplexed with this consideration, that he for a time gave up the 
 doctrine of creation, and determined that the universe, as to its sub- 
 stance at least, had existed from eternity. I cannot help remark- 
 ing here the difference between him and the modern opposers ot 
 the divinity of Christ. Arians and Socinians have very generally 
 insisted, that creation is so easy a work, as to afford no proof ot 
 divine agency ; and declared, that, even if Christ did in fact create 
 all things, this fact does not infer his divinity. To Aristotle it ap- 
 peared too difficult a work, even for God himself to perform. 
 
 To this objection we are furnished with a conclusive answer. 
 God does actually, and daily, create the human soul in innumerable 
 instances ; and the creation of the soul evidently demands all the 
 power, necessary to the creation of matter. He who can give ex- 
 istence to the soul, can plainly give existence to any thing. As I 
 propose in the progress of these discourses to discuss at large the 
 immateriality of the soul, I shall at present take it for granted. 
 
 This objection is also completely overthrown by the fact, that God 
 upholds, moves, and governs the universe. Had Aristotle known the 
 doctrines of the Copernican astronomy, and beheld God moving 
 with entire and unabated ease, the systems of worlds, which com- 
 pose the universe ; his capacious mind would, I think, have been 
 irresistibly led to admit, that the hand which moves them, could with
 
 SER. II.] SCHEMES OF DOCTRINE CONSIDERED. 89 
 
 ! 
 
 the same ease have created them. Indeed this great man appears, 
 in the later parts of his life, not to have placed any serious reliance 
 on this objection. 
 
 2dly. It is objected, that the state of the world is such, as to for- 
 bid the belief, that it is the work of a God. 
 
 " The world," says the objectors, " is full of imperfection, and of 
 suffering. The course of nature is such, as to entail upon all its 
 animated inhabitants, pain, disease, and death. Nor is the moral 
 state of things materially different from the natural. Depravity, 
 in all its odious forms, appears to have existed from the beginning ; 
 and has ever constituted, to say the least, no small part of the cha- 
 racter of mankind." God, on the part of all enlightened men, who 
 believe in the existence of such a being, and particularly on that 
 of Christians, is declared to be possessed of infinite perfection. 
 Can a being of such perfection be supposed to be the author of so 
 imperfect, incongruous, and deformed a work ? Is it not plain, that 
 God either did not make the world, or that he has forgotten it, and 
 left it wholly to the control of chance ? 
 
 To this objection, which is attended with a degree of specious- 
 ness, and fitted to awaken fretfulness, where it will not produce 
 conviction, I answer, in the 
 
 1st. place, that all the real weight of it lies in the existence of 
 moral evil ; a subject, which I shall have occasion to examine, when 
 I come to discourse on the benevolence of God, and on the apostacy of 
 man. 
 
 2dly. The whole force of this objection lies in the ineocplicableness 
 of certain things which it alleges ; and amounts to no more than this, 
 that there are several things in the world, the nature, use, and end, 
 of which we cannot understand. The argument contained in it, if 
 resolved into a general principle, will stand thus. Nothing, the na- 
 ture, use, and end, of which we cannot understand, can be the 
 work of God. This argument needs only to be proposed, to be ex- 
 ploded ; for it is absolutely certain, that God can do very few things, 
 whose nature, use, or end, can be comprehended by us. It is equal- 
 ly certain, that, according to this rule of concluding, the same thing 
 may, at the same time, be proved to be, and not to be, the work of 
 God. One man may distinctly comprehend the nature of a thing, 
 and discern in it certain proofs of divine workmanship. Another 
 man may, at the same time, be wholly ignorant of the nature of the 
 same thing ; and his ignorance will, according to this rule, be de- 
 cisive proof, that it is not a divine work. The same man, also, 
 may, according to this rule, in the different periods of childhood 
 and manhood, be able to prove a thing to be, and not to be, wrought 
 by the hand of God. The evidence of the divine agency, and the 
 want of it, are here placed, not in the nature of the work, but in 
 the nature of the optics by which it is perceived : an absurdity too 
 palpable to need any further discussion. The real proof in this, 
 and every other case, must, if it be found at all, be found in some- 
 
 VOL. I. 12
 
 90 ATHEISTICAL OBJECTIONS AND [SER. II. 
 
 thing which we know, and not in our ignorance. But it has not 
 been, and cannot be shown, that in the existing world there is any 
 thing inconsistent with the doctrine, that it was created, and is go- 
 verned by God. It is readily acknowledged, that in the system oi 
 which we are a little part, mystery and inexplicableness are found 
 every where, and in every thing, in the view of such minds as ours. 
 At the same time, it is also certain, that nothing else can be ration- 
 ally looked for in the works of Him, whose ways are higher than 
 our ways as the Heavens are higher than the earth. The mysteries 
 alleged, instead of being an objection against the doctrine, that 
 the world was made by God, are a strong presumptive argument in 
 its favour. 
 
 3dly. The direct proof of the divine agency in the formation and 
 government of this very world, found in innumerable things which 
 itself contains, is hitherto unanswered, and is plainly unanswerable. 
 This, having its foundation in what we know, can never be affected 
 in any manner by what we do not know ; or, in other words, by 
 the mere inexplicableness of the objects around us. 
 
 Universally, until we know thoroughly the nature, use, and end 
 of the things, on which the objection is founded, it must be a mere 
 and miserable presumption, that they have not such a nature, use, 
 and end, as are worthy of God. 
 
 The Doctrines which Atheists have connected with these objec- 
 tions, and which are deserving of any serious attention, are the fol- 
 lowing : 
 
 I. That things have existed in an eternal series : 
 
 II. That their existence is Casual : and 
 
 III. That all distinct, or separate beings, owe their existence to the 
 Pozvers and Operations of matter. 
 
 These I shall consider in the order specified. 
 
 I. It is asserted by Atheists, that there has been an Eternal Series of 
 things. 
 
 The absurdity of this assertion may be shown in many ways. 
 
 1st. Each individual in a series is an unit. But every collection 
 of units, however great, is with intuitive certainty, numerable ; and 
 therefore cannot be infinite. 
 
 2dly. Every individual in the series, (take for example, a series of 
 men) had a beginning. But a collection of beings, each of which had 
 a beginning, must, however long the series, have also had a beginning. 
 This likewise, is intuitively evident. Should it be said, that the 
 first in each series had not a beginning, but was from everlasting ; 
 which is the only possible method of evading the answer already 
 given ; I reply, that, according to this supposition, the first in each 
 series was uncaused and self-existent ; and, containing in itself the 
 principles of eternal existence, could never have ceased to be. At 
 the same time, an endless multitude of finite self-existent beings 
 must be admitted on this supposition, possessed in all instances of 
 few and feeble active powers, and in most instances of none but
 
 SER. II.] SCHEMES OF DOCTRINE CONSIDERED. gj 
 
 such as are merely passive. Thus, for example, there must have 
 been an eternal Man, an eternal Lion, an eternal Eagle, an eter- 
 nal Oak, an eternal Rose, eternal Grass ; and in a word, as many 
 eternal self-existent Beings, as there are kinds, and sorts of exist- 
 ences in the world : for no being of one kind can possibly pro- 
 duce, or bring into existence, a being of any other kind. Of 
 course, there must have been one, eternal and self-existent, at the 
 head of every existing series ; and at the head of every series of 
 animated beings, an eternal self-existent pair. From these, also, 
 the whole series must have sprung without any contrivance, and 
 in most instances, without any consciousness. All this, with a train 
 of absurdities following it, literally endless, must be admitted on 
 this supposition. For what purpose must all this be admitted ? 
 Truly, to relieve us from the difficulty of admitting the existence of 
 One self-existent being. At the same time, the existence of such 
 a finite self-existent being is a mere hypothesis, without a shadow 
 of support. 
 
 Beyond this, all such beings must have lived, as we do, through 
 a succession of years, and their whole existence must be made up 
 of parts, or divisions, succeeding each other. These parts are a 
 collection of units ; and are therefore numerable. 
 
 Should it be said, that saints and angels in heaven are immortal, 
 and will therefore exist through an infinite duration ; that this du- 
 ration will also be made up of successive parts ; and that, of 
 course, there may be an infinite duration made of successive parts: 
 I answer, that there is a total difference between these cases. In 
 the former, the supposed infinite duration is completed : in the lat- 
 ter, it will never be completed. It is true, that saints and angels 
 will never cease to be : but it will never be true, that they have 
 lived infinitely, or through an infinite duration. An endless addi- 
 tion of parts may be supposed ; but an infinite sum of parts, which 
 have actually had existence, is a self-contradiction. 
 
 3dly. It is justly observed by the learned and acute Dr. Bentlcy, 
 that, in the supposed infinite series, as the number of individual 
 men is alleged to be infinite ; the number of their eyes must be twice, 
 the number of their Jingers ten times, and the number of the hairs 
 on their heads many thousand times, as great as the number of men. 
 What, then, must be the number of the hairs on the bodies of ani- 
 mals ; of leaves on the trees ; and of blades of grass on the earth? 
 According to this supposition, then, there is an almost endless mul- 
 titude of numbers, greater, and many of them incalculably, than 
 an infinite number. To such palpable absurdities are we reduced 
 by supposing an infinite succession. 
 
 4thly. It is also observed by the same excellent Writer, that all 
 these generations of men were once present. One of the individu- 
 als, viz. the first, existed at an infinite distance from us. His son, 
 who may be supposed to have been forty years younger, was either 
 at an infinite, or at a finite distance from us. If at an infinite, then
 
 92 ATHEISTICAL OBJECTIONS AND [SER. II 
 
 the infinite distance of his father was forty years longer than the 
 infinite distance of the son. If the son was at a finite distance 
 from us, then forty years, added to a finite distance, will make it 
 infinite. 
 
 It is unnecessary, that I should dwell any longer on this compli- 
 cation of folly. 
 
 The same arguments are, with the same force, applicable to all 
 possible successions. Every succession is in its nature made up of 
 parts, each of which has a beginning. Of course we see intuitively, 
 that the whole has had a beginning. 
 
 The only subject, on which rests even a seeming obscurity in 
 this respect, is what is called continued motion. Some persons have 
 considered motion of this kind ; such, for example, as that of the 
 planets, as not being successive ; because, when viewed in the 
 gross, the successive parts were not separable by the human mind. 
 Divide the circuit, as a wheel is divided by its cogs, or teeth ; or 
 fix upon a number of stars, by which the planet shall successively 
 pass ; and the delusion, occasioned by the continuity of the parts, 
 will vanish in a moment. It will be seen of course, and with per- 
 fect distinctness, that motion, in all its forms, is as truly a succes- 
 sion of changes as successive thought, or successive being. 
 
 II. Atheists assert, that the existence of things is Casual. 
 
 In this assertion the connexion between cause and effect, and the 
 very existence of causation, are denied, so far as the production of be- 
 ing is concerned. All beings are supposed not to have been produ- 
 ced, or caused, but to have happened : their existence being sup- 
 posed to be a mere contingency. Some, perhaps most of those, 
 who have adopted this system, have, however, at the same time 
 believed matter to be eternal. On this scheme of existence I ob- 
 serve in the 
 
 1st. place, that it is a mere hypothesis, unsupported by any evi- 
 dence whatever. The doctrine of casual, or contingent existence, 
 precludes all reasoning by its very nature. The very demand of a 
 reason from him, who adopts it, is itself an absurdity ; because he 
 declares to you in the very nature of the doctrine, that neither the 
 existence, nor the doctrine, admits of the application of any reason. 
 Of course, the fact, that existence has happened in any case, is in 
 its own nature capable of being evidenced only by testimony, and 
 of this evidence it is in fact incapable, because no witness was 
 ever present at such a contingency. The doctrine, therefore, 
 stands on exactly the same ground with that of all other mere as- 
 sumptions ; such as, that the soul of man is blue, or triangular ; 
 that the inhabitants of Jupiter walk with their heads downward ; 
 or that the Sun is a body of melted glass. 
 
 2dly. The abettors of this doctrine have, in their endeavours to 
 form a system, founded on it, been driven, unavoidably, into a con- 
 tinued succession of absurdities. 
 
 Epicurus, the principal vender of this system, supposed, that in
 
 SER. II.] SCHEMES OF DOCTRINE CONSIDERED. 93 
 
 numerable solid atoms existed from eternity in infinite space; 
 that they were of different sizes and figures, and were all separa- 
 ted from each other; and that they were originally quiescent, or mo- 
 tionless. When it was objected, that they must, then, have remain- 
 ed for ever motionless ; he invented for them a conatus ad motum ; 
 an endeavour, or tendency towards motion j which he declares to hare 
 been inherent in them eternally. When it was objected, that, un- 
 less they were moved eternally by this conatus, they could never 
 have moved at all ; he avoided this difficulty by determining, that 
 they had mo-oed from eternity, in parallel directions. It was ob- 
 jected again, that with this motion they would never have approach- 
 ed any nearer to each other. To escape this difficulty, he gave 
 them a motion, in a small degree oblique. The cause of their mo 
 tion he declares to be their weight ; and their direction to be down- 
 ward : not knowing, that there is no weight, where there is no 
 attracting body ; and that every direction towards the centre of the 
 earth is downward. I will not pursue this mass of absurdities any 
 farther ; and will only observe, that those, who have followed him, 
 have not rendered the system a whit better than they found it. 
 
 Sdly. The actual state of things is a complete refutation of this 
 doctrine. 
 
 Regularity is a direct and perfect proof of the absence of casual- 
 ty in the formation of that, in which the regularity exists ; and the 
 whole system of things is, in its parts, and their union in a whole, 
 one immense and multiform system of regularity. 
 
 The twenty-four letters of the alphabet, small as the number is, 
 are proved arithmetically to be capable of more than six hundred 
 thousand millions of billions, of different horizontal arrangements. 
 Were they to be thrown up into the air, and to fall in any supposed 
 order, the chances against their falling, a second time, in the same 
 order, are at least as great a number, as that which has been speci- 
 fied ; and just so many chances exist against their falling in any 
 given position. 
 
 In the human frame there are probably more than a million of 
 parts, greater and smaller; all of which we behold united in a 
 perfect and most regular system. The relative horizontal positions 
 only, of which these are capable, must be expressed by more than 
 a million of arithmetical figures ; their vertical and oblique posi- 
 tions must be expressed by several millions more ; and all these 
 combined, must be expressed by the multiplication of these immense 
 sums with each other. The chances, therefore, against such an 
 union of the parts of the human body, as actually exists, even af- 
 ter we suppose the several parts actually formed, would be such, 
 as would be expressed by this aggregate of figures : a number, 
 which all the human race, who have existed since the Mosaic date 
 of the creation, would not have been able to count, had they busied 
 themselves in no other employment, during their lives. In addi- 
 tion to this, the number of chances against the original formation
 
 94 ATHEISTICAL OBJECTIONS AND [SER. II. 
 
 of these parts is immensely greater, than against the fact of their 
 coming together. Nor are we yet at the end of the climax : for 
 we perfectly well know, that, if all the parts were actually and per- 
 fectly formed, they could neither put themselves together, nor be 
 united by any human skill, or labour, however long employed. 
 Beyond all this, if they were all formed, and all perfectly united, so 
 as to constitute exactly, both within and without, a human frame ; it 
 would still be a mere corpse, without life or motion. Were we to 
 admit, still further, that the frame, thus formed, might become pos- 
 sessed of life ; it would yet be destitute of a soul, and therefore in- 
 finitely distant from the intelligent being, whom we call man. 
 
 All these difficulties must be surmounted, a second time, in order 
 to the existence of mankind ; one of each sex being originally, 
 and absolutely, necessary to the existence of succeeding genera- 
 tions. In the same manner, the same process must be repeated, 
 in order to the production of every kind of animals ; and in most 
 cases in order to the production of the kinds of trees, shrubs, and 
 plants. 
 
 He, who can believe this system, can believe any thing ; and his 
 faith must undoubtedly be the nearest approximation to casualty, 
 which has been hitherto recorded in the history of man. 
 
 The body of man is a system, made up of parts, wonderfully nu- 
 merous and diversified, and still more wonderfully united and ar- 
 ranged. Every one of them is regularly found in all the bodies of 
 men, in its own place ; and that, the best place possible. The hair 
 of the head, which, for aught that appears, might as naturally have 
 grown on the face, grows only where it is needed to cover the ce- 
 rebrum and cerebellum, so tender and vital, from the injuries of both 
 heat and cold; and to become, at the same time, a beautiful orna- 
 ment. The eyes are placed where only they are needed, or could 
 be materially useful to direct the hands and the feet : the teeth, where 
 alone they could serve their great purpose of mastication : the 
 throat, immediately behind and beneath them, where alone it could 
 answer its own purpose of receiving the food after it has been chew- 
 ed, mixed with the saliva, and thus prepared for digestion : the stom- 
 ach, beneath the throat, or more properly beneath the oesophagus, 
 to receive through it the food thus prepared, and render it useful to 
 the preservation of life by digestion. In the same manner, the 
 heart is situated in exactly that position, with respect to the lungs, 
 and the greater arteries and veins, in which it communicates to them, 
 and through them to the whole body, in the most advantageous 
 manner, the blood, which is the great instrument of sustaining life. 
 The Lungs, also, are in the same happy manner connected with 
 the throat by the trachea, so as to receive, and decompose, the air 
 on which we live, after it is admitted into the nostrils. The great 
 bone of the Neck and Back, commonly called the Spine, is so form- 
 ed, and placed, as to sustain the body in an erect posture ; as to de- 
 fend, in a manner indispensably necessary, the spinal marrow, so
 
 SER. II.] SCHEMES OF DOCTRINE CONSIDERED. 95 
 
 essential to life ; and as, through orifices in the vertebra?, of which 
 it is composed, to permit the nerves to pass, and give sensation to 
 every part of the body ; and as, at the same time, to enable us to 
 bend into every useful position. The tongue" is so constructed, and 
 posited, as to answer exactly its various important purposes, par- 
 ticularly tasting and speaking ; the hands, where alone they could 
 be employed, in their innumerable uses ; and the feet, where alone 
 they could enable us to stand, or walk. 
 
 This course of illustration might be pursued through a volume, 
 or rather through many volumes ; and the more minutely and ex- 
 tensively it w r as pursued, the more clearly would it evince, at every 
 step, a design most wonderful in itself, originally and exactly form- 
 ed, and perfectly executed ; every part of which is with the great- 
 est felicity fitted to the important ends of human existence. 
 
 Let us now, for a moment, consider what would be the conse- 
 quences of mere casualty with regard to this subject. Suppose the 
 eyes, only, placed (where they might as easily have fallen by 
 chance, as in their proper place) in any one of those innumerable 
 positions, furnished by the body ; for example, on the top of the 
 head, or on the soles of the feet : What would have become of the 
 man ? Suppose the mouth, the throat, the trachea, the lungs, the 
 stomach, or the heart, to have been removed even a very little dis- 
 tance from their present places. How soon must life, if we sup- 
 pose life at first to exist, be extinguished ? Or rather, how impos- 
 sible must it have been for life to exist at all ? Were the hands and 
 feet to interchange positions ; were the thumb to grow from the 
 back of the hand ; or the joints of the fingers to be turned outwards, 
 nearly every purpose, which man is fitted to accomplish, must be 
 entirely prevented. The truth is ; all the parts of the human body 
 are of high importance to our well-being, both as to their structure, 
 and their position ; and very many of them are in both respects ab- 
 solutely indispensable. A very small change in any one of these 
 would be equally fatal to comfort, and to life. 
 
 Whence, then, has it come to pass, that, in so many millions of 
 the human race, all the parts of the human body are exactly form- 
 ed, and exactly placed, in their proper and relative position ? that 
 the blood has flowed in its thousand channels, and regularly re- 
 turned to the fountains, in all its various courses ? that the food has 
 ever been digested; the processes of secretion carried on with 
 exactness ; the juices separated without mixture ; and the nutri- 
 ment of the whole Body conveyed to every part, however minute ; 
 and however distant ? that the organs of sensation have ever 
 been formed ; and the bones, muscles, and sinews, furnished with 
 strength, and the nerves with sensitive perception ; and that thus 
 the Body has become a frame, a tenement, suited to the inhabita- 
 tion of an intelligent mind ? 
 
 Let me further ask, has mere casualty been the source of contri- 
 vance, of thought, of volition, of virtue ? Has an immaterial Exist-
 
 96 ATHEISTICAL OBJECTIONS AND [SER. II. 
 
 ence possessed of these wonderful powers, started into being by a 
 mere contingency ? That the soul is immaterial, I shall, as I have 
 before observed, attempt to prove in another discourse, and shall 
 therefore take it, here, for granted. Will it be held, that souls are 
 also progenitors, and propagate each other, after chance has 
 given birth to the first in the series ? 
 
 The first proofs of design, viz. the provision of means, adapted 
 evidently to the accomplishment of ends, are also found in every 
 animal Body ; in every organized structure ; in the mineral King- 
 dom, to a vast extent ; and universally in the figure, positions, mo- 
 tions, and appurtenances, of the worlds composing the planetary 
 system. Their magnitudes, their distances from the Sun ; the po- 
 sition of their axes ; their diurnal and annual revolutions ; their 
 furniture of moons ; the central station, size, and splendour, of the 
 vast luminous world, around which they roll ; the regularity and 
 harmony of all their motions ; are overwhelming proofs of design 
 and wisdom, such as can be attributed only to a boundless and un- 
 created Mind. 
 
 III. Atheists assert, that the several beings, found in the Universe, 
 owe their existence to the operations of Matter. 
 
 In opposing this scheme AVC return again to arguments, derived 
 from the connexion between cause and effect : for here a cause is 
 not only supposed, but directly alleged by the Atheist ; and is re- 
 garded by him as being adequate to the production of all beings. 
 It will be my business to prove from the inadequacy, and the con- 
 sequent inefiicacy, of the alleged causes, that it was not the real 
 source of existence to the beings, visible in the world around us. 
 For the accomplishment of this purpose, I observe in the 
 
 1st. place, that Matter is acknowledged by the Atheist, with whom 
 I am now arguing, to be destitute of Intelligence : it being the great 
 object of his scheme to prove, that his own existence, and that 
 of other beings, was not derived from an Intelligent cause. 
 
 2dly. The eternal existence of Matter is a merely gratuitous sup- 
 position j unsupported by any evidence whatever. 
 
 3dly. If we admit, that Matter existed from eternity, its proper- 
 ties, and operations, must all have been also eternal. 
 
 As the properties of Matter are inherent in it ; they must, in the 
 case supposed, have been eternally inherent. Of course whatever 
 powers Matter possessed, it possessed them eternally : there being 
 no cause, intrinsic or extrinsic, to increase, lessen, or alter them. 
 Hence it is certain that they must have operated from eternity, in 
 every way, in which they could operate at all. All the beings, 
 therefore, and all the changes, which its operations could produce, 
 it must have produced from eternity. Hence it is plain, that there 
 must have been an eternal and infinite series of Men, of Animals, 
 of Vegetables, of Motions, and of Changes of every other kind, in 
 the universe. But this has been demonstrated to be a self-contra- 
 diction. The premises, whence it is derived, are therefore false ,
 
 SER.II.] SCHEMES OF DOCTRINE CONSIDERED. 97 
 
 That Matter should have possessed these powers from Eternity, 
 without exerting them, and that it should have exerted them from 
 Eternity, are thus proved to be, as I asserted in the former dis- 
 course, plain impossibilities. It follows, then, undeniably, that, if 
 Matter existed eternally in one uniform state, that state was entire- 
 ly quiescent ; and that no change, however small, could ever have 
 taken place in it, but from an extrinsic cause. Thus, the suppo- 
 sition of the eternal existence of Matter, is so far from accounting 
 for the existence of the beings, and the changes, in the Universe, 
 that it will not account for any thing ; not even for the least change 
 in the position, or circumstances, of an atom. 
 
 4thly. There is no fact, which gives even the appearance of plau- 
 sibility to this scheme. 
 
 The only facts, which, so far as I know, have ever been seri- 
 ously alleged to this purpose, are the production of insects, and 
 plants, by what is called equivocal generation : according to which, 
 by the mere fermentation of various kinds of matter, the insect is 
 supposed to be produced without a parent, and the plant without a 
 seed. 
 
 To this I answer, 
 
 (1st.) That this is, at best, a mere supposition: no evidence having 
 been ever furnished of the fact which it alleges. 
 
 (2dly.) Francisco de Redi, and Malpighi* two eminent Italian 
 philosophers, have, by a long train, of ingenious and accurate experi' 
 ments. unanswerably proved, that equivocal generation is a ground' 
 less hypothesis ; and that no Matter, in any process of fermentation, 
 will produce an insect without a parent, or a plant without a seed. 
 As, therefore, all the powers and operations of matter must, if 
 eternal, be eternally the same ; and as matter now produces no 
 such beings, as alleged : it follows unanswerably, that matter was 
 never the cause of any such productions. 
 
 5thly. Innumerable' facts directly refute this scheme. 
 
 1st.' That this world, in its present form, was not eternal, is cer- 
 tain ; because its surface is continually changing, and approxima- 
 ting, towards a level. If we suppose one particle only to have 
 descended from the higher towards the lower parts of the surface in 
 'an age, or in a million of ages ; the whole, unless counteracted by op- 
 posing causes (and in most places there is no trace of such causes) 
 must liave become an entire level, at a period, too distant to be 
 conceived by any mind, or expressed by any numbers. Yet mil- 
 lions of tons annually descend towards the centre. The date of 
 the Earth, in its present state, must, therefore, have begun at a 
 time not far distant. 
 
 2dly. If, contrary to truth, we admit gravitation to be an inherent 
 property of J\Iatter, it could not possibly have caused the revolutions 
 of the planets. 
 
 Let the planets be placed at any supposable place, and distance, 
 within the reach of the Sun's attraction ; the only direction, in which 
 VOL. I 13
 
 98 ATHEISTICAL OBJECTIONS AND [SER. II 
 
 they could possibly move, would be a straight or right line to- 
 wards the Sun ; because this is the only direction, in which his 
 gravitation, and theirs, can possibly act. It is easily, and mathe- 
 matically, proved, that to the circular motion of the planets round 
 the Sun a projectile force, or impulse, acting in the direction of a 
 tangent to the planetary orbit, was originally indispensable. So far, 
 therefore, would the planets have been from moving in their pro- 
 per orbits round the Sun, by the mere power of gravitation, that 
 they could only have fallen directly to the Sun. Should it be said, 
 that the planets have moved eternally in their present orbits ; and 
 that the Earth, for example, has performed an infinite series of re- 
 volutions ; it must also be said, that the Moon, in her circuit round 
 the Earth, has performed a series thirteen times, and the Earth, in 
 its rotation round its axis, a series 365 times, as great, as that in- 
 finite series. 
 
 3dly. The diurnal motions of the planets, the positions of their 
 axes, and the attendance of their satellites, which accord with no re- 
 gularity, or proportion, to their magnitudes, or their distances from 
 the Sun, and cannot be explained in any consistency with mere mate- 
 rial principles, prone themselves, unquestionably, to have been de- 
 rived from an extrinsic and intelligent cause. 
 
 Gthly. From a sufficiently regular course of observations, em- 
 ployed on the eclipses of the Sun and Moon, and a series of cor- 
 rect calculations concerning them, it is proved by Ferguson, that 
 the ancient eclipses, noted in history, took place at times, differing 
 sensibly from those, which the calculations require ; that these dif- 
 ferences of time regularly diminish, as the times approach nearer 
 to us ; and that the orbit of the Moon was, therefore, more distant 
 from the Earth, formerly, than it is now. Hence it is certain, that 
 the Moon's motion round the Earth, instead of having been eternal, 
 has existed only during a little period. 
 
 In the last place, for I will not dwell on this atheistical dream any 
 longer, if all these impossibilities were removed, and all these proofs 
 given up, another would still remain, which completely refutes this 
 scheme ; viz. that Matter cannot be the cause of Intelligence. 
 
 Quod non habet, dare non potest: what a cause does not contain or 
 possess, it cannot communicate ; is a maxim, or self-evident propo- 
 sition. That Matter, therefore, which cannot think, will, or origi- 
 nate motion, should communicate thought, volition, and motivity, is 
 plainly impossible. 
 
 Thus have I considered the only atheistical schemes of existence, 
 which merit any serious attention. Were I disposed to exhibit the 
 abettors of these schemes in a ridiculous and contemptible light ; 
 the efforts of Anaximander, Epicurus, the Egyptian Philosophers, 
 the Count de Buffon, and many others both ancient and modern, to 
 explain the origin and progress of things, would furnish me with 
 ample materials. But such an exhibition would ill become this 
 sacred place. I shall only add, that the existence of the very Matter,
 
 SER. II.] SCHEMES OF DOCTRINE CONSIDERED. 99 
 
 to which so much is attributed, and on which such reliance is 
 placed, by atheistical philosophers, can never be evinced. I my- 
 self believe, indeed, that it exists ; but I also know, that its exist- 
 ence cannot be proved. 
 
 REMARKS. 
 
 From these observations it is evident, in the 
 
 1st. place, that Atheism in all its forms is a specimen of the most 
 absolute credulity. 
 
 The three great atheistical schemes of existence, here recited, 
 and undoubtedly the best which have been formed, are founded on 
 mere assumptions, or gratuitous hypotheses, unsupported by a par- 
 ticle of argument, or evidence. But to adopt a mere assumption, 
 especially in a case of infinite importance, is credulity in the ex- 
 treme, and folly which cannot plead even a pretence. More than 
 this, each of these schemes is refuted by direct demonstration. 
 Beyond even this, they are unanswerably proved not only to be 
 false, but to be impossible. Still the Atheist goes on quietly with 
 his faith in these hypotheses ; and resolves to believe, in defiance 
 of demonstration, and impossibility. 
 
 2dly. There are still men, in considerable numbers, and of no 
 small ingenuity, mho profess themselves Atheists $ and who thus prove 
 that Atheism has its seat in the heart, and not in the understanding. 
 Nothing can be more evident, than that these doctrines can never 
 have been embraced from argument, or conviction, or by an unbi- 
 assed understanding. They were, therefore, certainly adopted 
 under the influence of the heart ; and believed, only because they 
 were loved, or because God was dreaded and hated. Thus the 
 heart is the true source of the belief that there is no God; and he is 
 a fool, who, governed by its wishes, thus believes against all rea- 
 son and evidence. 
 
 3dly. As such men have thus believed under such an influence j 
 so, if we indulge such wishes, we may be given up by God to these, 
 or any other, fatal doctrines, and of course to destruction. 
 
 The great danger lies in the heart ; and in its hostility to God 
 and his character. What we wish we easily believe ; and what we 
 dread, or hate, we easily disbelieve. As we dread the anger of 
 God against sin, and against ourselves particularly as sinners, and 
 all his designs to punish it ; as we hate to renounce it, and its plea- 
 sures ; we contrive easily, and naturally, to disbelieve his designs, 
 character, and existence. Especially is this the case, when God, 
 provoked by our rebellion and opposition, gives us up to a repro- 
 bate mind. 
 
 How greatly ought we then to fear this mass of guilt, danger, 
 and ruin ! How earnestly ought we to w r atch, and strive, and pray 
 that we fall not into this train of temptations and miseres ! Let us 
 resolve to receive the truth, at all events, however humbling or 
 painful, in the love of it. And may God grant that it may make us 
 free from the bondage of corruption, and translate us into the glo- 
 rious liberty of his Children. Amen.
 
 SERMON III. 
 
 COMPARATIVE INFLUENCE OF ATHEISM AND CHRISTIANITY. 
 
 PSALM xiv. 1. The fool hath said in his heart, There is no God. They are corrupt , 
 they have done abominable works ; there is none that doeth good. 
 
 IN my last discourse, 1 considered the objections of Atheists 
 against the being and government of God ; and those doctrines 
 concerning the origin and existence of things, which they have 
 substituted for the doctrines of Theism and the Scriptures, on this 
 most important subject. The objections I endeavoured to prove 
 unsound and nugatory, and the doctrines to be mere hypotheses, 
 demonstrably false, and plainly impossible. Hence I concluded 
 them to be the doctrines of the heart, and not of the intellect. 
 Hence also I concluded, that he who embraces them is, according 
 to the language of the text, a fool. There is no more absolute 
 folly than to believe doctrines because we love them, and to re- 
 ject doctrines because we hate them : or, in other words, to suffer 
 our inclinations to govern our understanding. 
 
 The consequences of these doctrines, or of Atheism generally, 
 are in the text declared in these words, They are corrupt ; they 
 have done abominable works : there is none that doeth good. In 
 other words, Atheists are corrupt ,* they do abominable works : 
 there is none of them that doeth good. This character of Atheists, 
 seen by the Psalmist, and declared by the Spirit of God, three 
 thousand years ago, has not changed for the better, at any period, 
 down to the present day. They have ever been corrupt ; they 
 have ever done abominable works ; there has never been among 
 them a single good or virtuous man. 
 
 It cannot but be an useful employment to examine this interest- 
 ing subject, and to learn, from such an examination, the manner in 
 which these false principles, dictated and embraced by a bad heart, 
 contribute, in their turn, as powerful causes, to render that heart 
 still more corrupt ; to fill ihe life with abominable actions ; and to 
 prevent every one, who embraces these doctrines, from assuming 
 the character of virtue. 
 
 Before I enter upon the direct discussion of this subject it will 
 be proper to observe, that Virtue is nothing but -voluntary obedience 
 to truth; and Sin nothing but voluntary obedience to falsehood. 
 Or, more generally, virtue and sin consist in a disposition or pre- 
 paration of the heart, flowing out into acts of obedience, in the re- 
 spective manners which I have mentioned. From these definitions 
 which, it is presumed, cannot be Successfully denied, it is evident, 
 that every false doctrine, which is relished by the heart, will, of
 
 SER. III. COMPARATIVE INFLUENCE, fcc. 101 
 
 course, govern its affections and volitions-, and will, there fore, -con- 
 trol the conduct. Nor is it less evident, that, in the present case, 
 the doctrine in question, being embraced only because they are 
 loved, will eminently influence the heart which has dictated them, 
 and eminently affect all the moral conduct. 
 
 It will also be clear to all persons, accustomed to the investiga- 
 tion of moral subjects, that the character of a man must, at least in 
 a great measure, be formed by his views of the several subjects, with 
 which he is acquainted. As these are expanded, magnificent, and 
 sublime ; or narrow, ordinary, and grovelling ; the taste, the cha- 
 racter, and the conduct, will be refined and noble, or gross and 
 contemptible. A man, accustomed to an exalted sphere of life, 
 and to a regular intercourse with great objects, will assume of course 
 a dignity and greatness of mind, and a splendour of personal cha- 
 racter, which cannot be assumed by him, whose views have ever 
 been limited to a few and small objects, and whose life has been 
 passed in actions of no significance. There is something princely, 
 of course, in men even of moderate endowments, when properly 
 educated for the inheritance of a throne. There is every thing di- 
 minutive, of necessity, in him, who is trained only to be a camp- 
 boy or a shoe-black. 
 
 When men are educated to contemplation, and science, it may not 
 unnaturally be imagined, that their minds, allowing for the differ- 
 ence of their endowments, will, from the similarity of their pursuits, 
 be formed into a similarity of character. This, however, is, to a 
 great extent, a mistaken opinion. The very objects, with which 
 such men are equally conversant, may, from their respective modes 
 of viewing them, become totally unlike, and even contradictory, in 
 their apprehension. It will not be questioned, that the mind of a 
 Heathen, studying, with the views of a Heathen, the polytheism of 
 Greece and Rome, would be affected very differently from the mind 
 of a Christian, investigating the same subject. The manner, in 
 which we regard any object of inquiry, may differ from some other 
 manner almost as much, as any two objects of inquisition may differ 
 from each other. The views of him, who regards the firmament 
 as a great blue canopy, and the stars as little sparks of light, differ 
 from the views of the Astronomer, who considers the firmament as 
 a boundless expansion, and the stars as an innumerable multitude 
 of Suns, almost as widely, as the two objects of contemplation 
 differ. The manner, therefore, in which human contemplations are 
 directed, may be very various, although the objects are the same. 
 In truth it is not the grandeur or diminutivencss of the objects, 
 but the greatness or littleness of the views entertained of them, 
 which affect, and form, the character. 
 
 The taste-, or relish, of the mind, particularly, will, in a great 
 measure, if not wholly, be formed by this cause. The mind, by an 
 early habit accustomed to little views, will soon learn to relish no 
 other. Accustomed from the beginning to a connexion with gro-
 
 102 COMPARATIVE INFLUENCE OF [SER. III. 
 
 veiling objects only, it soon ceases to be pleased with any other 
 objects. Accustomed to form diminutive and debased schemes of 
 action, it becomes easily, and finally, disgusted with every thing of 
 an enlarged and superior nature. 
 
 As these things are true of all the views, entertained by Man ; 
 so they are especially true of those, which may be called original, 
 and fundamental ; which involve all subordinate ones ; which di- 
 rect every future course of thought ; and to which the mind thinks 
 it necessary to reconcile every succeeding purpose, relish, and opi- 
 nion. If the stem, here, be a mere twig ; the branches must be 
 poor and diminutive indeed. Thus, he, the basis of whose religion 
 was an idol, must form a system of theology and ethics, dismally 
 lean and contemptible. 
 
 All the motives to human conduct are found, either in the Objects, 
 with which we converse; or in the VIEWS, with which we regard 
 them. If the objects, or the views, be low and debased, low and 
 debased motives, only, will arise out of them. But motives origi- 
 nate all our conduct, regulate its progress, and determine its nature. 
 If they be low and debased, the conduct will partake of the same 
 characteristics, and will of course be grovelling, unworthy, and 
 odious. 
 
 Thus the objects, with which we are conversant, and the views 
 which we form of them, will determine both the internal and exter- 
 nal character of Man. 
 
 It will be remarked, that I have considered this subject, inde- 
 pendently of the peculiar doctrines of Christianity ; and for this 
 reason ; that I am arguing with those, who deny a divine Reve- 
 lation. 
 
 These things being premised, I assert, in accordance with the 
 text, that the proper, natural, and necessary influence of Atheism is 
 to contract, and render grovelling, the views, to corrupt the character, 
 and to deform the life of Man. The truth of this assertion I shall 
 attempt to illustrate under the following heads : 
 
 1. The views, which the Atheist forms of the Natural World: 
 
 2. His views of the Moral World: 
 
 3. His views of the Future World : 
 
 All these I shall, also, from time to time, compare with the views, 
 which the Christian entertains of the same subjects. 
 
 1. / shall consider the views, which the Atheist forms of the JVa- 
 tural World. 
 
 In this consideration, I am disposed to allow the' Atheist all the 
 advantages which he can derive from endowments or acquisitions. 
 He may, with my consent, be, what I well know he can be, a 
 Chymist, a Botanist, a Mineralogist, or an Anatomist. He shall, if 
 he pleases, be a Mathematician, a Natural Philosopher, an Astrono- 
 mer, a Metaphysician, or a Poet. I mean, that he may be any, or 
 all, of these, so far as one man, of his opinions, cau be reasonably 
 supposed to sustain the several characters specified. I will not
 
 SER. III.] ATHEISM AND CHRISTIANITY. j03 
 
 even avail myself of the celebrated remark of Lord Bacon, that a 
 little Philosophy will make a man an Atheist, but a great deal will 
 make him a Christian : although I entertain not a doubt of its truth. 
 My business is not to dwell on minute things, but to show the nature 
 of those which are of higher importance. 
 
 The Atheist, then, may with enlarged understanding, and skill, 
 contemplate the structure of the heavenly Bodies. He may, with 
 the eye of a Naturalist, explore the organization of the vegetable 
 kingdom; may analyze the chymical principles, and combinations, 
 of plants and minerals ; and may trace, to use his own language, 
 the hidden walks of Nature in her mysterious progress through the 
 system. Or, with the imagination of the Poet, and the science of 
 the Astronomer, he may be fascinated with the beauty, splendour, 
 and sublimity, of the landscape, or delighted with the distances, 
 magnitudes, motions, harmony, and magnificence, of the planetary 
 and stellary systems ; still his views of all these, and all other, 
 natural objects, although in his mind the most illustrious objects 
 which exist, will be poor and pitiable. 
 
 Jill of them, in his opinion, owe their being to fate, accident, or 
 the blind action of stupid matter. They exist for no end ; and ac- 
 complish none. They spring from no wisdom ; and display none. 
 They are, therefore, what they would have been, had they been 
 made, and moved, by an Intelligent Cause, without any purpose, 
 or design, in their creation : a vast apparatus of splendour and 
 magnificence, assembled together for nothing: an immense show, 
 in which nothing was intended, and from which nothing can be 
 gained. The Mind, in surveying them, asks instinctively, and irre- 
 sistibly, How came this train of wonders into being ? and is an- 
 swered with nothing but perplexity and folly, but doubt and de- 
 spair. In the same manner it inquires, Of what use will this mighty 
 assemblage of worlds and their furniture prove ? The only reply 
 is, Of none. All, with all their motions, furniture, and inhabitants, 
 are the result, and under the control, of that iron-handed necessity, 
 which exists in the blind operations of unconscious Matter ; that 
 gloomy Fate of the Heathens, to which they sullenly submitted be- 
 cause they deemed it inevitable ; and which, while it showered ca- 
 lamities in abundance, cut off every hope, and every effort, for the 
 attainment of deliverance. To the wretch, whose mind is effectu- 
 ally imbued with this scheme of things, the Universe is changed 
 into a vast Prison, where himself and his companions are confined 
 by bolts and bars, forged by the hand of blind, immoveable, and 
 irresistible Destiny ; where no heart is found to pity their sufferings, 
 and no hand to lend relief; where no eye looks with sympathy, and 
 no ear listens with tenderness ; where the walls reach to heaven, 
 and are hung with clouds and midnight ; and where every effort to 
 escape, conducts the miserable tenants only to the sullen cavern 
 of Despair. 
 
 Should the Atheist, sick with the forlorn and hopeless contem-
 
 704 COMPARATIVE INFLUENCE OF [SER. III. 
 
 plation, turn his eye from this scheme of things to his only alter- 
 native, the doctrine of Chance, he will find himself equally distant 
 from refreshment, and from hope. Here, himself and all other 
 beings in Earth, Sea, and Sky, with all their properties and ope- 
 rations, are mere accidents, involved and perplexed in their move- 
 ments, like the particles of dust in a whirlwind. In his view, if he 
 understand his system, and will think consistently with himself, his 
 thoughts, volitions, and efforts, the continuance of his own being, 
 and that of all other things, are mere casualties, produced by no 
 cause, upheld by no support, directed by no wisdom, and existing to 
 no purpose. Mere abortions, precarious in the extreme, possessed 
 only of a doubtful and fluctuating existence, they tremble and 
 flutter, in a dreadful state of suspense, over the gloomy abyss of 
 Annihilation. All, here, is doubt and discouragement. Not a plan 
 can be rationally formed, not a hope, consistently indulged. Where 
 every thing is to happen, if it exist at all ; or where the result of 
 the casualty, is with the same probability, seen to be any thing or 
 nothing ; it is plain, that nothing can be expected. Against every 
 expectation, the chances are millions of millions to one ; for every 
 supposable thing is as likely to exist as any other. 
 
 Should it be said, that the Atheist refutes these declarations, by 
 his conduct ; because he lives, and acts, like other men, and is no 
 more influenced than others by a regard either to fate, or chance : 
 I answer, that the objection is erroneous. The Atheist, instead of 
 refuting these observations, refutes himself. He denies his own prin- 
 ciples ; and avails himself of the principles which he opposes. If 
 he understands his own scheme ; he cannot but know, that the ne- 
 cessity of existence, which he professes to believe, is irreconci- 
 lable with all freedom of mind, Avith all voluntariness, with all con- 
 trivance. He knows, that connexion cannot spring from chance ; 
 that order cannot arise out of accident ; that whatever exists for- 
 tuitously, exists independently of all things else, and can never be 
 connected with any other thing, by any moral or useful relation. 
 If, therefore, he would think and act rationally, he would neither 
 contrive, expect, fear, nor hope ; neither build, nor plant ; neither 
 reap, nor gather ; but would yield himself up to the control of ir- 
 resistible Destiny, or to the capricious disposal of Contingence. 
 
 The works of God, are in their own nature beautiful, magnifi- 
 cent, sublime, and wonderful; and by every eye, which sees them, 
 their nature must in some degree be discerned. It is readily adr 
 mitted, therefore, that the Atheist himself, if he be not a sot, must 
 in some degree perceive the sublimity and splendour, which are in- 
 herent in the Earth and the Heavens. But from these illustrious 
 attributes he subtracts immensely, when he denies, that they owe 
 their origin to an intelligent and eternal Mind ; when he denies, that 
 they are moved, and ruled, by infinite perfection ; and that by the 
 same perfection, they are conducted to a divine and glorious end, 
 a purpose infinitely excellent and desirable. Without this conside-
 
 SER. III.] ATHEISM AND CHRISTIANITY. 105 
 
 ration, all their lustre becomes feeble and fading ; a dim taper, 
 gradually declining on the sight towards a final extinction. At the 
 same time, by attributing their existence to Fate, Chance, or Mat- 
 ter, he contracts their greatness, and lowers their elevation, to a 
 measure equally humble and painful ; and covers even the bright 
 lights of Heaven with a shroud of gloom and obscurity. 
 
 When the Christian beholds the Earth and the Heavens, how 
 different are his views of the same illustrious objects ! To him the 
 vast congregation of Worlds, is the immense and eternal empire of 
 the Self-existent and Omnipresent JEHOVAH, contrived by his 
 boundless wisdom, chosen by his boundless goodness, and execu- 
 ted by his boundless power. This single thought, like the rising of 
 the Sun, upon this benighted World, imparts to the Universe, in a 
 moment, a diffusive and illimitable splendour, investing, explaining, 
 and adorning all the beings of which it is composed. On all, the 
 sublime impression of Design, is instamped as a living image, glow- 
 ing in living colours. The Universe becomes a vast assemblage 
 of Means, directed to an immortal Purpose ; .arranged in perfect 
 order ; adjusted with exact symmetry ; and operating with com- 
 plete harmony : and all, from the glory of that purpose, and the 
 perfection of their arrangement, symmetry, and operations, derive 
 an elevation and grandeur, of which they are otherwise utterly in- 
 capable. 
 
 God, before whom all beings are as nothing, is invested, by his 
 perfections, with a greatness and sublimity, in comparison with 
 which, all other magnificence, separately considered, becomes less 
 than nothing and vanity. Eternal, Omnipresent, and Immutable 
 Power, Wisdom, and Goodness, are objects so high, so vast, that 
 all the Worlds and Suns, which they have created, diminish, when 
 compared with them, to the drop of the bucket, and the small dust 
 of the balance. But in the view of the Christian, these worlds, and 
 every thing which they contain, derive a glorious lustre, from being 
 an immediate exhibition of these attributes, and of the incompre- 
 hensible Being, in whom they reside. Wherever the Christian casts 
 his eyes, he sees all things full of God. The omnipresent, all-cre- 
 ating, and all-ruling JEHOVAH lives, and moves, and acts, in every 
 thing which meets his view. In the Spring, he comes forth in his 
 beauty and beneficence, clothes the naked World in the richest at- 
 tire, and awakens universal life and joy. In the Summer, and the 
 Autumn, he openeth his bountiful hand, and satisjieth the wants. of 
 every living thing. In the Winter, he hath his way in the whirlwind, 
 and in the storm, and the clouds are the dust of his feet. The Hea- 
 vens recall to the mind of the Christian the day when God said, 
 Let there be a firmament ; and there was a firmament : In the Sun, 
 still resounds that Voice, which commanded, Let there be light, and 
 there was light. 
 
 In the mean time, all things, borne on, in the view of the Atheist, 
 in a blind and relentless career by irresistible Necessity, or dancing 
 VOL. I. 14
 
 106 COMPARATIVE INFLUENCE OF [SER. III. 
 
 in fortuitous and endless mazes, like the imaginary Atoms supposed 
 by him to have produced them, and therefore dark, cheerless, and 
 hopeless, are, in that of the Christian, directed by the Wisdom, 
 Power, and Goodness of the Creator ; and therefore, to him, full 
 of expectation, hope, and comfort. Wherever he is, there God is. 
 His ear is always open to his prayers ; His eye, to his dangers, sor- 
 rows, and fears ; His hand, extended to supply, to relieve, to com- 
 fort, and to save. An Almighty friend is every where found by him, 
 in the crowd and in solitude, by night and by day ; never absent ; 
 never forgetful ; never unkind; never incumbered by any concerns, 
 which will prevent his wants from being regarded ; nor surrounded 
 by any difficulties, which can hinder them from being supplied. 
 Between this friend and him, time and place can never intervene : 
 he is every where, and is every where to him a God. 
 
 In this vast particular, the difference between the views of the 
 Atheist and those of the Christian, I need hardly observe, is incal- 
 culable and immense. The efficacy of these views on the Mind 
 must, it is obvious, be proportioned to their nature. 
 
 2dly. / will now examine the views, which the Atheist forms of 
 the Moral World. 
 
 The Moral World is the World of Minds, or of Intelligent being. 
 The importance of this World will, in some good measure, be con- 
 ceived from these considerations ; that the individuals, who com- 
 pose it, are the only beings, by whom good can be contrived, or 
 done ; and the only beings, by whom it can to any extent be en- 
 joyed. Of this World, the conceptions of the Atheist are, in a far 
 greater degree, inferior to those of the Christian. 
 
 The only object, which the Atheist knows in the Moral World, 
 is Man ; and Man, lowered to the humblest possible level of intel- 
 lectual existence. His origin, in the view of the Atheist, is the 
 same with that of a Mushroom ; and his character, that of a mere 
 animal. He is the subject of no moral government ; insusceptible 
 of moral obligation ; incapable therefore of virtue, excellence, and 
 loveliness; possessing attributes, which, like himself, are the off- 
 spring, and under the control, of Necesssity, or Chance ; united 
 to his fellow-men by nothing but Time and Place; insulated in all 
 his interests, and those the interests of a swine only ; without the 
 knowledge, or the existence, of lawor government, merit or reward; 
 and born merely to breathe, to eat, to drink, to sleep, to propagate 
 his kind, to decay, and to die. How obvious is it, that on these 
 views of Man, there can be erected no personal worth, enjoyment, 
 or hope ; no common good ; no sense of rectitude ; and no efforts 
 for the promotion of general happiness. 
 
 Personal worth is all dependent on the existence of laws, and 
 government, farmed by one, who has a right to enact the former, 
 and administer the latter ; a right founded on the relations, which 
 he sustains to those who are under his government. To these re- 
 lations, also, must the laws and the government be conformed in
 
 SER. UI.] ATHEISM AND CHRISTIANITY. j 07 
 
 such a manner, as that that, and that only, shall be enacted, which 
 requires the conduct, suited to these relations, and promotive of 
 general and individual happiness. In the same manner must be 
 directed the rewards, punishments, and administrations. But on 
 the scheme of the Atheist, there is no such ruler, and no such right 
 to rule ; there are no such relations, and no such duties. Recti- 
 tude, the sum of personal worth, consists in rendering voluntari- 
 ly, that which others have a right to claim. But on his scheme, no 
 claim can be founded, and none exists. There is, therefore, no- 
 thing due : of course, no duty can be performed, and no rectitude 
 experienced. Hence that high, unceasing, and refined enjoyment, 
 which attends the sense of rectitude, can never be found by the 
 Atheist. 
 
 As the Atheist is without rectitude, or moral principle ; and des- 
 titute of the sense, and enjoyment, of it ; so it is plain, that his 
 whole conduct must be directed by a regard to mere convenience: 
 or rather by a regard to what his passions, unrestrained, rendered 
 intense by habitual indulgence, and fastening their view only on the 
 present object, may deem convenient. In other words, his conduct 
 must be dictated merely by the existing passion and appetite ; and 
 must, therefore, be that very conduct, which has produced almost 
 all the miseries and complaints of Mankind. 
 
 If this scheme be true, all men ought undoubtedly to be govern- 
 ed by it. What would become of such a world ; and of the Atheist 
 himself in the midst of such a world ? No man, it is evident, could 
 exercise confidence towards any other man. The loss of the en- 
 joyment, furnished by this single delightful emotion, an enjoyment 
 absolutely indispensable even to comfort and to safety, would 
 infinitely overbalance every good, which Atheists ever found. 
 Without confidence, no society can be happy. Without confidence, 
 no society, no friendship, no union, no connexion, between intelli- 
 gent beings can exist. Even thieves and robbers, as has ever been 
 proverbially acknowledged, cannot, without confidence, form even 
 their dreadful state of society. The world, dispossessed of it, 
 would become an image of hell ; and distrust, jealousy, wrath, re- 
 venge, murder, war, and devastation, overspread the Earth. In the 
 midst of millions, the Atheist would find himself in a desert. His 
 situation would be that of a hermit ; his character, that of a fiend. 
 By day, he would hide himself in his den : by night, he would prowl, 
 as a wolf, for the prey, on which he was to live. 
 
 To such a World, it is obvious Hope, which, in the language of 
 the Poet, comes to all, could never come. On Hope, even as the 
 World now is, men in a great measure live. The prospect of 
 something better to-morrow, brightens all the comforts of man, 
 and tinges with light, the clouds of melancholy and affliction, to-day. 
 Were all the enjoyments of human life to be fairly reckoned up ; 
 it is not improbable, that those which Hope brings in her train, 
 would be the greatest mass, both in number and value. But in
 
 \ 
 
 108 COMPARATIVE INFLUENCE OF [SER. III. 
 
 these, the Atheist could not share ; because from Fate or Chance, 
 nothing can be rationally expected; and because, from his fellow- 
 men, governed by his doctrines, there could arise nothing but dan- 
 ger, distrust, and fear. 
 
 Should it be said, that this situation of things would be so abso- 
 lutely intolerable, that Mankind, unable to exist in it, would be 
 compelled to unite in society, and establish government : I admit 
 the conclusion; and perfectly accord with the premises, from which 
 it is drawn. But what would be the Nature of this government ; 
 and on what basis would it be founded ? Its basis would plainly be 
 dire necessity, existing in the impossibility of living without it .; and 
 its operations would be only those of force. The Rulers would feel 
 no sense of rectitude, possess no virtue, and realize no moral obli- 
 gation. To all these things their fundamental principles would be 
 hostile, and would render the very thought of them ridiculous. 
 God is the only acknowledged source of moral obligation ; but to 
 them there would be no God, and therefore no such obligation. 
 Conformity to his laws is the only rectitude ; but to these men 
 there would be no such laws, and therefore no rectitude. Conve- 
 nience, of course, or, in better words, Passion and Appetite, would 
 dictate all the conduct of these Rulers. The nature of a govern- 
 ment directed by Passion and Appetite we know, imperfectly, by 
 the histories of Caligula, Nero, and Heliogabalus ; and more tho- 
 roughly, though still imperfectly, in those of Danton, Marat, Robes- 
 pierre, and their associates. Who could be willing to see such a 
 tissue of madness, cruelty, misery, and horror, woven again ? 
 
 The subjects of such a government would, at the same time, 
 be, in the same manner, under the influence of the same doctrine. 
 Their conduct w r ould accordingly be an exact counterpart to that 
 of their rulers. Appetite would change every man into a swine ; 
 and Passion, into a tiger. Right would neither be acknowledged, 
 nor be felt, nor exist. Whatever was coveted would be sought, 
 and obtained, if it could be done with safety. Whatever was ha- 
 ted, would, so far as safety would permit, be hunted, and destroyed. 
 To deceive, to defraud, to betray, to maim, to torture and to butch- 
 er, would be the common employment, and the common sport. 
 The dearest and most venerable relations would be violated by 
 incestuous pollution ; and children, such of them, I mean, as were 
 not cast under a hedge, thrown into the sea, or dashed against the 
 stones ; would grow up without a home, without a parent, without 
 a friend. The Avorld would become one vast den ; one immeasu- 
 rable sty ; and the swine and the wolf would be degraded, by a 
 comparison with its inhabitants. 
 
 Should it be doubted whether even Atheism would terminate in 
 such doctrines, and such practices ; the means of removing the 
 doubt are at hand. HOBBES, SHAFTESBURY, and other English in- 
 fidcl writers, some of whom have disclaimed the character of Athe- 
 ists, and wished at least to be considered as embracing Theism,
 
 SER. III.] ATHEISM AND CHRISTIANITY. 109 
 
 have directly declared, that there is no right, except that which the 
 Leviathan, or civil magistrate, pronounces to be such ; and that 
 rectitude, instead of being founded in the nature of things, or in the 
 will of God, is the result of human institutions, and arbitrary deci- 
 sions, merely. Little consideration is necessary, to enable us to 
 discern, that this single principle involves all the consequences, 
 which I have attributed to Atheism, dissolves at once all obligations 
 to duty, annihilates virtue, and crumbles the bands which hold so- 
 ciety together. Accordingly HOBBES declares it to be lawful to do, 
 and to get, whatever we can with safety,; and multitudes of his co- 
 adjutors and followers have taught, that pollution in almost every 
 form is lawful and desirable, and that animal enjoyment is the only 
 real good. The infidels of the French school, who have not found 
 it necessary, like the English, to regard any appearances, have 
 openly denied, and ridiculed, all the fundamental principles of mo- 
 rality, as well as of piety. I have been informed by what I esteem 
 good authority, that a numerous assembly of French Literati, being 
 asked in turn, at one of their meetings, by their president, whether 
 there was any such thing as moral obligation, answered, in every 
 instance, that there was not. This happened a little before the 
 French Revolution. Since the commencement of that stupendous 
 event, as well as in very many instances before, the body of French 
 Infidels have not only denied all the obligation, which bind us to 
 truth, justice, and kindness, but pitied and despised, as a contempt- 
 ible wretch, -bewildered by ignorance and folly, the man, who be- 
 lieves in its existence. 
 
 The only instance, in which Infidels of any description have 
 possessed the supreme power and government of a country, and 
 have attempted to dispose of human happiness according to their 
 own'doctrines and wishes, is that of France, since the beginning of 
 the Revolution. If we consider this government as established 
 over a nation, educated for ages to the belief and obedience of ma- 
 ny doctrines of Christianity, and retaining, as to a great majority 
 of the people, the habits formed by that education, the state of that 
 nation will evince, beyond a question, that all, which I have said, is 
 true without exaggeration. France, during this period, has been a 
 theatre of crimes, which, after all preceding perpetrations, have 
 excited in the mind of every spectator, amazement and horror. 
 The miseries, suffered by that single Nation, have changed all the 
 histories of the preceding sufferings of Mankind into idle tales, and 
 have been enhanced, and multiplied, without a precedent, without 
 number, and without a name. The Kingdom appeared to be changed 
 into one great Prison ; the inhabitants converted into felons ; and 
 the common doom of Man commuted for the violence of the sword 
 and the bayonet, the sucking-boat and the guillotine. To contem- 
 plative men it seemed for a season, as if the Knell of the whole 
 nation was tolled, and the World summoned to its execution, and 
 its funeral. Within the short time of ten years, not less than three
 
 HO COMPARATIVE INFLUENCE OF [SER. III. 
 
 millions of human beings are supposed to have perished, in that 
 single country, by the influence of Atheism. Were the world to 
 adopt, and be governed by, the doctrines of France, what crimes 
 would not Mankind perpetrate ; what agonies would they not 
 suffer ? 
 
 Let us now turn our view from this prospect of guilt and desola- 
 tion, this dark and final abyss of sin and ruin, where no solitary 
 virtue gleams, where no ray of hope or comfort trembles, through 
 the profound midnight ; and refresh the wearied sight by casting 
 a momentary glance over the moral world of the Christian. Here, 
 at the head of the vast chain of moral being, reaching like Jacobus 
 ladder from Earth to Heaven, sits on the throne of infinite domi- 
 nion, the God of Abraham, the God of Isaac, the God of Jacob ; 
 the God of all, who, like them, believe, worship, and obey their 
 Creator. In him, the Self-existent and Infinite Mind, the Christian 
 beholds unceasingly, an object of boundless sublimity, grandeur, 
 beauty, and loveliness ; commanding by the disclosure of his 
 character, and exhausting, all finite admiration, complacency, 
 love, and praise ; expanding every view, refining every affection, 
 and ennobling every attribute. From the immediate contempla- 
 tion of this glorious Being, raised to a superiority and distinction, 
 of which he could otherwise have never conceived, he casts his 
 eyes abroad into the Universe, which that Being has created. 
 There he beholds an endless train of Intelligent minds reflecting, 
 with no unhappy lustre, the beauty and glory of their Maker. 
 From the pre-eminent dignity of the Archangel, through the glow- 
 ing zeal of the Seraph, and the milder wisdom of the Cherub ; 
 through the high endowments of Moses, Isaiah and Paul ; down to 
 the humble but virtuous inhabitant of a cottage, one spirit lives, 
 and breathes, and actuates, in all ; and that spirit is divine. Each 
 wears, and exhibits, in his own manner, and that manner a delight- 
 ful and useful one, the image and beauty of JEHOVAH. All, though 
 of different magnitudes, diffuse a real light ; all are stars, though 
 one star differ eth from another star in glory. All are the subjects 
 of virtuous affections ; all are fitted to admire and adore, to glorify 
 and enjoy, their Creator : all are formed, and disposed voluntarily, 
 to fill up their existence with doing good, with promoting indivi- 
 dual enjoyment and increasing universal happiness : all are bound 
 together as children of one God and brethren of each other, by love 
 the bond of perfection. Every one, therefore, is lovely in the sight 
 of his Maker. 
 
 To this Universe of Minds the Christian believes, that the Crea 
 tor, who is of course the rightful lawgiver, has given laws, for the 
 direction of its members, which require perfect conduct, and ensure 
 to it perfect happiness. These laws extend to all the thoughts 
 words, and actions, alike ; and regulate each with unerring pro 
 priety. Their obligation is, and is acknowledged to be, divine , 
 nothing can sunder, nothing can lessen it. This, instead of being
 
 SER. III.] ATHEISM AND CHRISTIANITY. ] ] J 
 
 a source of regret to him, is his delight; for what these laws re- 
 quire is better than any thing else ; and more fraught whh self-ap- 
 probation, worth, and enjoyment. Of course, in all the relations 
 and situations in life, as a parent or a child, a neighbour or a friend, 
 a magistrate or a subject, he feels himself, on the one hand, irre- 
 sistibly obliged, and, on the other, entirely delighted, to obey their 
 dictates. As these dictates reach every moral being, in every si- 
 tuation, and with respect to every action, they provide of course, 
 and universally, for that conduct, in every being, which is com- 
 mendable and desirable. 
 
 Here an immoveable foundation is laid for peace within, for dig- 
 nity of mind, for real and enduring enjoyment, in the recesses of 
 solitude ; and for the endless train of duties and blessings, neces- 
 sary to the happiness of Society. A Ruler, formed in this manner, 
 will govern only to bless. Subjects of the same character will 
 obey, because rectitude demands their obedience, and because 
 their obedience will insure the happiness both of themselves and 
 their Rulers. 
 
 3dly. I will now examine the views, which the Atheist forms of the 
 Future World. 
 
 On this subject, a few observations only will be necessary. The 
 whole of the Atheist's Creed, with respect to the future world, is 
 comprised in the following summary : That his body, begun by 
 Chance or Necessity, is continued without design, and perishes 
 without hope ; and that his soul is a mere attribute of his body, 
 useless and worthless while he lives, and destined at his death to 
 rottenness and corruption : " Death an eternal sleep" he engraves 
 on the gate-posts of every church-yard ; and consigns, by his man- 
 date, the numerous inhabitants to the dark and desolate regions of 
 annihilation. 
 
 By this sweeping sentence, which he passes on all the human 
 race, he takes away from himself, and his fellow-men, every mo- 
 tive, furnished by the fear of future punishment, or the hope of fu- 
 ture rewards, to virtuous, upright, and amiable conduct. 
 
 From these three sources, expressed by the several heads of 
 discourse, arise all motives, and all tendencies, to virtuous conduct; 
 to truth, justice, and kindness, between man and man. From the 
 two former, we have already seen, the Atheist derives neither mo- 
 tives nor tendencies to this conduct. The source, under conside- 
 ration, is to him, if possible, still more barren of both. There is, 
 therefore, nothing in this scheme, which will prevent him from do- 
 ing evil, or induce him to do good. How deplorable, then, is his 
 system, if it may be called a system of doctrines ! 
 
 On the other hand, how glorious are the Christian's views of the 
 future world ! From the promise of his Creator he learns, that his 
 body, sown here in corruption, weakness, and dishonour, shall be 
 raised, beyond the grave, in incorruption, power, and glory, with so 
 many attributes of Mind, or Spirit, as to be denominated by him,
 
 112 COMPARATIVE INFLUENCE OF [SER. III. 
 
 who made it, a spiritual body. Ever young, active, and undecay- 
 ing, it shall be reunited to the immortal mind, purified from every 
 stain, and every error. This perfect man shall be admitted, with 
 an open and abundant entrance, into the Heaven of Heavens, the 
 peculiar residence of Infinite majesty, and the chosen seat of Infi- 
 nite dominion. In this noblest of all habitations, this mansion of 
 everlasting joy, he shall be united with an innumerable multitude 
 of companions like himself, sanctified, immortal, and happy. En- 
 rolled among the noblest and best beings in the Universe, a child, 
 a priest, a king, in the house of his heavenly Father, his endless 
 and only destination will be to know, love, serve, and enjoy God ; 
 to interchange the best affections, and the best offices, with his glo- 
 rious companions ; and to advance in wisdom, virtue, and happi- 
 ness, for ever. 
 
 In the Future World of the Christian, therefore, motives, endless 
 in their number, and infinite in their power, excite him unceasingly 
 to all the conduct, which can make him useful and lovely, which 
 can promote the happiness of his fellow-creatures, or secure the 
 approbation of his God. 
 
 Thus have I taken a summary, comparative view of these two 
 schemes of existence. In that of the Christian, an intelligent Mind, 
 possessed of boundless power, wisdom, and goodness, existed 
 from everlasting ; commanded into being the Universe of Matter, 
 and the Universe of Minds ; is present in every place ; sees, with 
 an intuitive survey, every thing ; controls all things with an al- 
 mighty and unerring hand ; and directs all to the accomplishment 
 of the divine and eternal purpose, for which all were made. 
 Over the Universe of Minds, destined to an immortal existence, 
 he exercises a moral and eternal government ; and prescribes laws, 
 which require the best conduct, and insure the greatest happiness. 
 To obedience he promises an endless reward ; to disobedience he 
 threatens an endless punishment. From this great source, the 
 Christian sees himself derived 5 to this glorious end, believes him- 
 self destined ; and in this sublime scheme, is presented with all mo- 
 tives to make him good, and with all means to make him happy. 
 
 The Atheist, on the contrary, supposes all things derived from 
 chance, or necessity ; originated without design ; existing to no 
 purpose, and terminating, whenever they do terminate, by the co- 
 ercion of Fate, or the sport of Accident, as they began. Himseli 
 he regards as a lump of organized Matter ; without a Mind ; with- 
 out law or government, except that of Fate or force ; without 
 moral action ; incapable of obligation or rectitude ; united to his 
 fellow-men only by Time and Place ; formed only to animal enjoy- 
 ment ; and destined to perish with his kindred brutes. By this 
 scheme, all that is glorious, divine, and lovely, in that of the Chris- 
 tian, is annihilated ; and all which, in the natural world, cannot be 
 annihilated, and which possesses an inherent greatness and subli- 
 mity, is miserably contracted and degraded. Nothing is left to ex-
 
 SER. III.] ATHEISM AND CHRISTIANITY. 1 ] 3 
 
 pand his views, refine his affections, or ennoble his conduct. Mo 
 lives to virtue, dignity, and usefulness, he obliterates from the crea- 
 tion. In the future World, he finds no such motives ; for to him 
 the future world is nothing. His evil passions, in the mean time, 
 (for such passions, whencesoever derived, he possesses) are let 
 loose without restraint, to rage and riot without control. Of all 
 motives to do evil, his scheme is prolific ; of motives to do good, it 
 is absolutely barren. At the same time, it is founded on mere hy- 
 pothesis, sustained by no evidence, and believed, against demon- 
 stration and impossibility. 
 
 Thus it is, I think, unanswerably evident, that he, who hath said, 
 There is no God, is a Fool ; that his Atheism is a scheme, dictated 
 only by an evil heart ; that it corrupts, of course, the whole moral 
 character ; that it is productive of all abominable works ; and that 
 it completely precludes the performance of any thing that is good. 
 VOL. I. ' 15
 
 SERMON IV. 
 
 UNITY OP GOD. 
 I. CORINTHIANS, viii. 4. There is none other God but one. 
 
 IN the three preceding sermons, I have attempted to prove the 
 Existence of God ; to refute the Objections, and expose the systems, 
 of Atheists ; and by an examination of the necessary Influence of 
 these systems on the intellect, heart, and life, compared with that 
 of the Christian system, to show the malignant efficacy of the for- 
 mer, and the desirable consequences of the latter. 
 
 The text is a direct declaration of the Unity of God; the next sub- 
 ject of discourse in the order which I have proposed. 
 
 That there is but one God, is a doctrine acknowledged in this 
 country by every man. No attempt, therefore, to prove the sound- 
 ness of this doctrine by arguments, can be necessary, in order to 
 produce conviction of its truth. My design, in choosing it for the 
 subject of the present discourse, is, to exhibit the manner, in which 
 zve become possessed of it, and the evidence, with which it is attended. 
 In pursuing this design, I shall inquire in the 
 
 I. place, What arguments are presented to us by the works of 
 Creation and Providence in support of this doctrine : 
 
 II. What views men have entertained concerning it, under the di- 
 rection of Reason : 
 
 III. What has been the influence of Rev elation on the reception and 
 continuance of this doctrine. 
 
 I. I shall inquire, what arguments are presented to us, by the works 
 of Creation and Providence, in support of this doctrine. 
 
 In answer to this inquiry, I observe, that the works of Creation 
 and Providence furnish to Reason, unaided by Revelation, the fol- 
 lowing considerations. 
 
 1st. The human mind, whenever it has admitted the being of One 
 infinite God, has plainly found a difficulty in admitting the existence 
 of more. 
 
 This argument I have chosen to express in these general terms, 
 because I am aware, that different men have thought differently con- 
 cerning this subject. This, indeed, is not at all to be wondered at, 
 when we remember the peculiarly abstruse nature of those doctrines, 
 which respect Infinity. The only conception, which the human 
 mind is capable of forming concerning infinity, is that it exists. 
 This fact we distinctly understand ; and from it we can argue 
 with success ; but the nature of the thing, which is infinite, or, in 
 more proper language, the nature of infinity itself, we cannot un- 
 derstand, nor can we argue from i* it all. As the idea cannot enter
 
 SER. IV.] UNITY OF GOD. H5 
 
 our minds ; so it is plain, we can never compare it with any other 
 idea ; for it is self-evident, that an idea, which we have not, can 
 never, by us, be compared with another idea. Of course, no pro- 
 position can be formed by us, in this case, and no argument found- 
 ed, or conducted, with any knowledge, or evidence.- In every 
 such case, where men think that they conceive, argue, conclude, 
 and demonstrate, they deceive themselves ; and will, if they ex- 
 amine, find, that they have formed propositions without ideas, or 
 mere collections of signs without any thing signified ; so far at 
 least as they are concerned. 
 
 Multitudes of mankind have considered it as obviously impos- 
 sible, that two infinite beings should exist. As an infinite being 
 and finite beings can, however, coexist in time and place, I see 
 no decisive evidence, that two infinite beings cannot coexist. In 
 truth, there is no perceptible difficulty, arising from the nature of 
 the case, in supposing, that Spirits, or immaterial beings, can oc- 
 cupy the same place, at the same time. The contrary opinion 
 seems, at least, to attribute to Spirits a property, or mode of be- 
 ing, substantially the same with what is called Solidity, or Impene- 
 trability, in Matter. 
 
 Others, and, so far as I know, all who have acknowledged one 
 infinite God, have regarded the acknowledgment of more as an 
 absurdity. In this sentiment have concurred the Patriarchs, Jews, 
 Christians, Mohammedans, and all those modern Infidels, who 
 have not denied the existence of such a God. These classes of 
 men have, with one voice, renounced the idea cf more than one 
 such God. Such a general accordance in men, differing in other 
 respects so widely, clearly indicates, that the admission of one infi- 
 nite God brings with it, to the human mind, seiious difficulties 
 against the admission of more ; and plainly implies, that more can- 
 not be admitted by the mind without violence done to the under- 
 standing. 
 
 Some degree of force is lent to this argument by Polytheism. 
 Wherever more Gods than one have been acknowledged ; it is re- 
 markable, that none of them has been considered as Infinite. 
 
 The ideas of Polytheistical nations concerning their Gods have, 
 I confess, been confused and contradictory. But it appears to me 
 evident, that no such nation, and no individual holding a plurality 
 of Gods, has ever introduced an infinitely perfect Being into a re- 
 ligious Creed. From this fact it would seem, that the ic"ea of infi- 
 nite Perfection was, in the view of the human mind, incompatible 
 with Polytheism. 
 
 Several ancient Nations, as well as individuals, particularly the 
 Persians, Egyptians, Chaldeans, and Greeks, according to Plutarch, 
 agreed in the acknowledgment of two Gods. Plutarch himself 
 also, and according to his testimony Plato, in his old age, together 
 with the Pythagoreans, acknowledged two Gods ; the one the author 
 of Good, the other the author of Evil. From the account given
 
 116 UNITY OF GOD. [SER. IV. 
 
 of this subject, taken in all its parts, it would seem, however, that 
 the evil God, or Ayiuxgyos, was inferior to the Ayafe^yog, or good God. 
 Two equal original causes seem not to have been received into any 
 scheme of Theology ; much less two infinite original Causes. That 
 such was generally the fact, if not universally, will, I presume, be 
 acknowledged without a question. 
 
 From all these facts, taken together, it may, I think, be fairly 
 concluded, that the sense of the human mind has every where been 
 against the admission of more than one Infinite God. 
 
 2dly. Although the proof s of the existence of God are complete, yet 
 there is no proof of the existence of more than one God. 
 
 The argument for the being of God, which I mentioned as ex- 
 hibited in the happiest manner by Mr. Locke, proves unanswerably 
 the being of one eternal, self-existent Cause, possessed of sufficient 
 Intelligence to contrive, and sufficient Power to create, the Uni- 
 verse of worlds, and all which it contains. The existence of one 
 such Cause completely removes from the mind every difficulty, and 
 satisfactorily accounts for every thing. But this argument proves 
 nothing concerning the existence of a second Cause ; nor does it 
 possess the smallest influence to persuade us that a second exists. 
 The argument, which I mentioned as managed with peculiar fe- 
 licity by Bishop Berkeley, exhibits in a different manner, but with 
 conclusive evidence, one universally present and universally acting 
 Power ; animating, directing, and controlling all things : but it fur- 
 nishes not a single trace of evidence, that there is a second. 
 
 From the existence of Evil, a considerable number of men have, 
 I acknowledge, imagined, that there was reason to suppose the ex- 
 istence of a second Original Cause. They appear to have argued 
 in this manner: " The good and perfect Cause cannot be the 
 source of Evil, Particularly, he cannot, in any sense, be concern- 
 ed, or connec:ed, with the existence of Moral Evil. Such Evil, 
 however, exists ; and has, therefore, been produced. Of course, 
 there must have been some other Cause, beside the good and per- 
 fect one." 
 
 This argument is specious, but plainly unsound. For, should it 
 be admitted, as perhaps it safely may be, that Evil cannot proceed 
 immediately from the perfect God ; yet no argument can be alleged, 
 to prove, that he cannot with entire propriety create such moral 
 Beings, as, left to themselves, may yield to temptations, necessari- 
 ly existing in the nature of things, and thus fall into Sin. In any 
 supposable world, Pleasure may of course attend transgression ; 
 because Good may and must exist, (if Good exist at all) which can- 
 not be lawfully enjoyed. The Good, which lawfully belongs only 
 to others, may be seen, coveted, and seized ; and thus for the time 
 enjoyed. Finite Beings may, therefore, be induced by the present 
 prospect of this Pleasure to transgress ; or in other words, to sin. 
 It has not hitherto been shown ; I presume it cannot be shown ; 
 that God is by his perfections obliged to prevent the existence of
 
 SER. IV.] UNITY OF GOD. j j 7 
 
 Moral Evil, originated in this manner, nor of Natural Evil, as its 
 proper punishment. 
 
 Should it be. said, that the perfections of God cannot fail to ope- 
 rate in such a manner, as to produce the greatest good ; I acknow- 
 ledge it. Still it cannot be proved, nor be rendered in any degree 
 probable, that the greatest possible Good will not be found in a 
 System, into which Evil has admission. That, in such a System, 
 great Good may exist, is unquestionable. The Scriptural Scheme 
 of Redemption proves, unanswerably, to all who believe the Bible, 
 that Good will, and, to those who do not believe it, that Good may, 
 spring, in a world where evil is found, greater than any other, 
 which can be imagined by the human Mind. This argument is, 
 therefore, wholly lame with respect to the purpose, for which it is 
 introduced ; and furnishes not the least reason for supposing such 
 a second Cause. 
 
 3dly. If there were more Gods than one, it is incredible, that no 
 proof should be furnished of their existence. 
 
 As no Intelligent being can act at all, without an end in view, 
 for which he acts ; so, as has been heretofore observed,* the end, 
 proposed by the Creator of all things, must have been found in 
 himself, and could have been no other, than the manifestation of 
 his own Glory. The end of the Creation of man must of course 
 have been, that he should coincide with this great design in the ex- 
 ercise of all his faculties ; that he should discern it with his under- 
 standing, relish it in his affections, and promote it with his active 
 powers. But, if more Gods than one were concerned in the Crea- 
 tion of Man, and of the Universe, it is evident, that this, the only 
 supposable end of their acting at all, cannot, so far as respects 
 Man, be possibly accomplished. That Man may either discern, 
 or relish, the excellence, or, in the exercise of his active powers, 
 promote, the designs of his Creator, it is absolutely necessary, 
 that he should be furnished with some knowledge, and therefore 
 with some proof, of his existence. 
 
 To his Creator, Man is indebted for existence, and is therefore 
 his property. Of course, Man is absolutely his subject ; right- 
 fully governed by his will ; rightfully subjected to his Law ; right- 
 fully disposed of, at his Pleasure ; and therefore wholly bound to 
 coincide, voluntarily, with all his designs. From the Creator, also, 
 Man derives all his blessings ; and is, therefore, under the highest 
 obligations to exercise towards Him unceasing gratitude, and to 
 perform all the actions, which gratitude can dictate, or inspire. 
 Finally, the Creator of Man must be, of course, a Being infinitely 
 great and glorious ; and in this character claims from him, as an 
 Intelligent creature, his highest adoration, love, complacency, and 
 praise. In these several methods, and in these only, is Man capa- 
 ble of glorifying his Creator. In these, therefore, is found the 
 
 " See Sermon 1.
 
 118 UNITY OF GOD. [SER. IV 
 
 whole, and the only, end, which his Maker could propose in crea- 
 ting Man. 
 
 But to Man's performance of all, or any, of these services, it is 
 absolutely necessary, that he should know the Being, who created 
 him, and become acquainted, in some degree at least, with his cha- 
 racter : and to this knowledge the previous knowledge of his exist- 
 ence is indispensable. To an unknown Being, Man cannot be 
 conscious of indebtedness or obligation. By an unknown Being, 
 he cannot be voluntarily governed. To the laws of an unknown 
 Being, he cannot be voluntarily subject. To an unknown Being, 
 he cannot be thankful. The character of an unknown Being, he 
 can neither adore, admire, love, nor praise. If, then, his Creator 
 be unknown, and necessarily unknown, Man cannot possibly, how- 
 ever virtuously he may be disposed, fulfil the only purpose, for 
 which he was made. Of course, his Creator has, in the case sup- 
 posed, made Man for a single end ; and has yet so ordered the 
 state of things, as to preclude him from any possibility of answer- 
 ing this end. In other words, he has created Man solely to ac- 
 complish a certain purpose ; and has, at the same time, on his own 
 part, prevented that purpose from any possibility of accomplish- 
 ment. 
 
 What I have here said of one Creator, or one God, is, with ex- 
 actly the same force, applicable to two, or three, or more Creators. 
 If two or more Gods, sustaining the same character of Infinite 
 Perfection, have been concerned in the Creation, and Providence, 
 of this world ; it is unquestionable, that they made the World, and 
 Man upon it, for some end ; and that this end must have termina- 
 ted, as I have already in substance remarked, in themselves ; or, 
 in other words, must have been the manifestation of their own 
 glory. In the same degree it is evident, that Man must have been 
 alike indebted to them all for his being and his blessings ; must be 
 subject to their laws and government ; must be bound voluntarily 
 to coincide with their designs ; and must owe them equal adoration, 
 wonder, love, and praise. In order to the possibility of his fulfil- 
 ling this end, and performing these duties, it is absolutely necessa- 
 ry, that he should know his obligations to them ; and to this know- 
 ledge it is absolutely necessary, that he should know their exist- 
 ence. Whence then, if two or more such Beings exist, to whom 
 Man is equally indebted for his being and his blessings, has it come 
 to pass, that he is precluded, by a natural impossibility, from dis- 
 covering the existence of any more than one ? Whence is it, that 
 all his sense of obligation for these high benefits ; whence is it, 
 that his gratitude, his voluntary subjection to divine government, 
 his voluntary coincidence with the divine designs, his love, his re- 
 verence, his complacency, and his obedience, due alike to all his 
 glorious Authors and Benefactors ; are by absolute necessity, and 
 without a possibility of its being otherwise, confined to one ? 
 Whence is it, that Man is so situated as to make the very attempt,
 
 SER. IV.] UMTY OF GOD. 1 j 9 
 
 the very design, to render any part of this service to any other, be- 
 sides one God, a crime, an act of impiety, ingratitude, and rebel- 
 lion ? Whence is it, that his other Creators, who formed him, only 
 that he might render to them these solemn acts of regard, have 
 furnished him with no trace of their agency, with no proof even of 
 their existence ; and have thus put it out of his power to render 
 them any regard whatever ? 
 
 As this state of things must, if it exist, have been produced by 
 the voluntary act of these supposed Gods, it will, I think, be con- 
 ceded, that these questions, taken in their connexion with the pre- 
 ceding observations, can admit of no answer. If this opinion be 
 just, it will also be conceded that this argument from Reason, for 
 the Unity of God, is not far from being conclusive. 
 
 4thly. The Unity of Design, and Agency, in Creation and Provi- 
 dence, furnishes another argument in proof of the existence of but 
 one God. 
 
 So far as we are able to understand the works of Creation and 
 Providence, we discern a general simplicity, and harmony, in the 
 nature, and operations of all things. Amid the immense compli- 
 cation, which surrounds us, we perceive one set of laws, in accord- 
 ance with which all things proceed in their course. The same 
 causes produce, uniformly, the same effects in every place, and pe- 
 riod. Vegetables spring from the same seed ; germinate by the 
 same means ; assume the same form ; sustain the same qualities ; 
 exist through the same duration ; and come to the same end. Ani- 
 mals, also, are born in one manner ; and exhibit the same life, 
 powers, and tendencies. Man has one origin, form, life, system of 
 faculties, character, and termination. All things in this world are, 
 in one regular manner, made subservient to his use. and happiness; 
 and are plainly fitted by one design, and conducted by one agency, 
 to this end. Day and night uniformly return by a single power 
 and with exact regularity. With the same regularity, and simpli- 
 city, the seasons pursue their circuit. The Sun shines, illuminates, 
 warms, and moves the planets by a single law, and with exact uni- 
 formity. By one law, the planets keep their orbits, and perform 
 their revolutions. The face of the Heavens is but one ; and the 
 oldest sphere, which is known, presents to our view the same con- 
 stellations, which we now behold, in the nightly firmament. 
 
 Thus all things, so far as our knowledge extends, present to our 
 view a single design, regularly executed by a single agency. But 
 unity of design is a proof of one designer, and unity of agency, 
 of one agent. 
 
 This argument has ever struck the minds of thinking men, with 
 no small force. Were we able to comprehend the Universe, and 
 to discern perfectly the manner, in which all the parts of it are 
 conducted, it is not improbable, that this argument would be com- 
 plete. In the present state of our knowledge, it must be confessed, 
 that its influence is less satisfactory than is here supposed. Where
 
 120 UNITY OF GOD. [SER. IV 
 
 there is ignorance, there may, and naturally will be, doubt ; and, 
 where there is doubt, there will not be complete satisfaction. Its 
 whole force, however, is lent to the doctrine, that there is but one 
 God. Against the existence of two infinite Beings of opposite cha- 
 racters and designs, it is, I think, unanswerable. Should it be al- 
 leged, that it is no proof against the existence of two or more Infi- 
 nite Beings, of the same character and designs, I admit the allega- 
 tion ; but observe, that the beings alleged, having, according to the 
 supposition, exactly the same knowledge, disposition, and power, 
 must, of course, exercise exactly the same agency ; and would, 
 therefore, constitute but one Supreme Agent, or one God. 
 
 I will not assert, that these arguments amount to a demonstra- 
 tion ; yet it cannot be denied, that they are attended with high pro- 
 bability. The third of them, in my view, cannot be shaken. Uni- 
 ted, they reasonably require our belief of one God only ; and at 
 the same time evince, that the existence of more Gods than one, 
 is a mere hypothesis, the admission of which is, of course, a con- 
 temptible absurdity. I shall now inquire, 
 
 II. What views Men have entertained of this doctrine, under the 
 direction of Reason. 
 
 In answer to this inquiry, it may be observed, 
 
 1st. That all the ancient Nations , of whose religious opinions we 
 have a distinct account, appear, in the early periods of their existence, 
 to have acknowledged one God. 
 
 Among these nations, may be mentioned the Persians, Hindoos, 
 Chinese, Tartars, Chaldeans, Phenicians, Canaanites, Arabians 
 Egyptians, and Romans. Thus Abimelech, Pharaoh, Job, his three 
 friends, Elihu, Melchizedeck, Nahor, and Laban; Zerdusht or Zo- 
 roaster, Lao Kiun, Confucius, the ancient Brahmans, the author of 
 the Orphic Hymns, and Numa Pompilius ; all appear to have be- 
 lieved in the original and perfect Cause of all things. The people 
 of the Thebaid, or Upper Egypt, for a long time, worshipped this 
 God alone. From these facts, connected with many others, which 
 cannot now be mentioned, particularly from the fact, that Noah 
 lived three hundred and fifty years after the flood, and that Shem 
 lived five hundred and twelve years, (according to the chronology, 
 which I choose to adopt) it may be assumed as a certainty, that all 
 ancient Nations acknowledged One God. 
 
 2dly. All these Nations, and all others with them, except the Jews, 
 some sooner and some later, fell into the gross Idolatry of Poly- 
 theism. 
 
 By the labours of Sir William Jones and Mr. Bryant, it appears 
 to me evident, that the polytheistical system was originally one and 
 the same. From the united accounts of other writers concerning 
 this subject, I am equally satisfied, that it continued to be one ; not 
 however, without many modifications and varieties, introduced into 
 it by superstition, ignorance, accident, caprice, and several other 
 causes.
 
 SER.rVYj UNITY OF GOD 121 
 
 This System, I consider, as originated by that body of men, who 
 followed Nimrod into the plains of Shinar, and built the tower of 
 Babel; and who, being principally descendants of Cush, were 
 called Cushites, through many succeeding generations. Indeed a 
 part of their descendants, inhabiting the mountains of Habesh, on 
 the Southwestern border of the Red Sea, call themselves by that 
 name, at the present time. These people, in consequence of their 
 dispersion by means of the confusion of their language, and of se- 
 veral subsequent attacks, made upon them by the descendants of 
 Shem and Japheth, in two successive instances, under the command 
 of Chedarlaomer, and afterwards by the Egyptians, were dispersed 
 ultimately into Persia, Hindoostan, and the countries eastward of 
 it ; into Canaan, Egypt, the Lesser Asia, Thrace, and all the coun- 
 tries bordering on the Mediterranean. Wherever they went, they 
 spread their Polytheistical Idolatry, which in this manner ultimately 
 filled the World. The Confusion of Tongues I place four hundred 
 and eleven years after the Deluge. 
 
 From these two facts, compared, I deduce this important doc- 
 trine ; that the knowledge of one God, was, among all ancient Na- 
 tions, derived in fact from traditionary instruction ; and that the only 
 result of such investigations, as the Reason of Man entered into con- 
 cerning this subject, was either Polytheism or Atheism. While this 
 traditionary instruction was conveyed, and received, without mix- 
 ture, Mankind acknowledged and worshipped JEHOVAH, the living 
 and true God. But, so soon as the tradition became corrupted, the 
 knowledge and worship of the true God became corrupted also, 
 and by degrees vanished. Traces of both, indeed, remained for 
 periods, differing in different Nations ; but their perfection was lost 
 and forgotten. 
 
 The nearer we approach to Noah, the nearer we invariably 
 come to the pure and perfect character, the unperplexed know- 
 ledge, and the unblemished worship, of JEHOVAH. The farther 
 we recede from this Patriarch, the deeper we find ourselves regu- 
 larly sinking into the abyss of Polytheism. Were the Unity and 
 Perfection of God inferred by Reason from the works of Creation 
 and Providence, this progress would of course be inverted. The 
 traditionary state would be the state of obscurity, imperfection, and 
 error; because, then, Men reasoned less, and believed upon author- 
 ity more. As Philosophy advanced, and Investigations multiplied ; 
 as the subject was more frequently taken up in form, and profess- 
 edly examined, and discussed ; the proofs of the Unity and Per- 
 fection of God would be accumulated; and the knowledge of 
 this great subject rendered, progressively, more clear, certain, and 
 unobjectionable. The fact, however, has been uniformly contrary 
 to this representation. As Tradition has declined, this knowledge 
 has declined with it. As it has been corrupted, the knowledge has 
 been corrupted: where it has been lost, the knowledge has been 
 also lost. 
 
 VOL. I. 16
 
 1 22 UNITY OF GOD. 'SER. IV. 
 
 The origin of Polytheism, is found in human reasonings only. 
 In Asia and in Europe alike, Philosophy has devised, extended, 
 and established, this miserable system ; and, as Philosophy has 
 been advanced, the errors of Polytheism have been enhanced and 
 multiplied, or have terminated in Atheism. In the most nourishing 
 state of Philosophy in Greece, Rome, Egypt, Persia, and Hindoostan, 
 Polytheism has been the most absurd, its errors the most numerous, 
 and its worship the most abominable. The doctrines of the Ame- 
 rican Savages concerning God, Religion, and Duty, are far less 
 perplexed, censurable, and ridiculous, than those of these learned 
 Countries. Nor were their own doctrines in any measure deserv- 
 ing of such severe condemnation before, as at, and after, the pre- 
 valence of their Philosophy. Atheism appears to have been the 
 offspring of Philosophy alone. If we except the Bos-jesmans, the 
 lowest and most persecuted people of Caffraria, and more unable, 
 and unlikely, to preserve traditionary knowledge than any other 
 Nation in the World, (and concerning even these there is doubt) 
 and if we add to them the other Caffres, there is no solid reason to 
 believe, that Atheism was ever adopted by plain, unlearned men, 
 or admitted by the exercise of common sense. Nor, if we allow 
 this people to be ignorant of a God, is it true, that they have adopt- 
 ed Atheism. Their Ancestors may have lost the knowledge of God ; 
 and they may not have recovered it. But Atheism is a thing totally 
 diverse from the mere want of the knowledge of a God. It is the 
 disbelief and rejection of God, after the idea, and the character, q/ 
 God, have beenprescnted to the mind, and proofs furnished of his ex- 
 istence. Atheism, in this its proper sense, has probably never 
 been adopted by plain, unlettered men. But, in this sense, it has 
 been originated, defended, and glorified in, by many sects of Phi- 
 losophers, in many ages, and in many countries. 
 
 To the account, which I have here given, of the result of hu- 
 man reasonings on the subject of this discourse, it may perhaps be 
 objected, that Pythagoras, Thales, Socrates, Plato, and Aristotle, 
 held, and taught, the doctrine of one God. I admit the assertion 
 with some qualifications ; but deny, that it is any objection to what 
 I have said. It is well known, that Pythagoras and Thales, the 
 founders of the Ionic and Italic sects of Philosophy, were the parents 
 of all the Philosophy of the Greeks. It is equally well known, that 
 these two men founded their doctrines, concerning subjects of this 
 nature, chiefly on traditions, which they collected from different 
 nations with intense assiduity. Pythagoras, particularly, travelled 
 in quest of information in Theology and Morals into Egypt, Judea, 
 Babylon, Persia, and Hindoostan. Of this we are directly informed 
 by Jamblichus, Diogenes Laertius, and Porphyry ; and, also, by 
 Hindoo records, now in being. Porphyry particularly declares, that 
 he resided seven years on Mount Carmel. Thales, also, whose 
 mother was a Phenician woman, travelled into Syria, Phenicia, and 
 probably into Judea. Some of the followers of these distinguished
 
 SER IV.] UNITY OF GOD. 123 
 
 men, adhered more, some less, and others not at all, to the system 
 of doctrines, and the scheme of philosophizing, which they pursued. 
 Those, who adhered most to their doctrines, and the traditions on 
 which they were founded, entertained the most correct and defen- 
 sible opinions concerning God. Those, who wandered farthest 
 from them, entertained the most erroneous opinions. Plato and 
 Socrates were of the former class ; and Aristotle of the latter. Plato 
 resided twelve years in Egypt, where he conversed extensively with 
 both Egyptians and Jews. In different parts of his writings he has 
 abundantly taught us, that his best doctrines were derived from 
 traditions, holden by Barbarians, or foreigners ; of whom he de- 
 clares, in one place, that " they were more ancient than the Greeks, 
 and lived nearer to the Gods." But even he, and his master So- 
 crates, when they left their traditionary knowledge, began to wan- 
 der from truth ; and taught a collection of idle dreams, which they 
 dignified with the name of Philosophy. The correctness of some 
 of their doctrines, therefore, furnishes not the least objection against 
 the observations which I have made. 
 
 It may be further objected, that in asserting the results of Rea- 
 son, on this subject, to be what I have said, I lower the importance 
 and usefulness of Reason to a degree beneath what Candour and 
 Justice will warrant ; and in a manner discordant with the very ac- 
 count, which I have given, concerning this subject, in the former 
 part of the present discourse. 
 
 In answer to this objection, it is to be observed, that the account, 
 which I have here given, is a mere recital of a matter of fact ; 
 namely, of what Reason has actually done relative to this doctrine; 
 and not an explication of what Reason is able to do. With this 
 subject I have, at present, no concern. Still I cannot but observe, 
 that, when we appeal to Reason as a guide in subjects of Theolo- 
 gy, its true character, as such a guide, can be estimated only by 
 the decisions, which it has actually made. A man reasoning, as he 
 actually is, under the real influence of his passions, prejudices, and 
 biasses, and not, as he might be, divested of them, exhibits his true 
 character as a reasoning being, and the actual extent, and power, 
 of his Reason. This observation is equally true of all men. We 
 are, therefore, to look only at what Reason has actually done, to 
 learn what it can be expected to do. 
 
 Whether I have exhibited Reason in a more disadvantageous 
 light than is just, I will leave my Audience to judge, after I have 
 recited a very few, out of the endless multitude of absurdities, 
 taught by Philosophy. The three* great arguments of Ocellus 
 Lucanus, Aristotle, and the modern Platonists, against the Creation 
 of the World, are these : 
 
 1st. // is inconceivable, that things should ever have been in any 
 other state, than that in which they are. 
 
 * Stillingfleet's Origines Sacra.
 
 124 UNITY OF GOD. [SER. IV. 
 
 2dly. There is no other way of Production, but generation. 
 
 3dly. God is not a free agent ; but produced the World by a ne- 
 cessity of Nature. 
 
 The first of these arguments is a falsehood ; and, if it were true, 
 would be ridiculously alleged ; because it cannot in the remotest 
 manner affect the point in question. 
 
 The second is a mere assumption, taken gratuitously from the 
 birth and progress of Vegetables and Animals ; and might with the 
 same propriety be employed to prove, that men could never exist, 
 unless they had been originally planted in the ground, and sprang 
 up under the nutritive influence of the Earth, Rain, and Sunshine. 
 Yet Ocellus was so satisfied of it, that he believed the Earth to 
 have been thus generated ; to have grown from an infantine to an 
 adult size ; and to be destined to decline, and dissolve, like an ani- 
 mal body; and all this, in direct contradiction to his main principle, 
 the eternity of the World. Aristotle, who derived his doctrines on 
 this subject from Ocellus, supposed, that, if the first matter were 
 not created, it must have been generated by some preceding mat- 
 ter ; and so on, a d infinitum ; not perceiving, that he was here 
 teaching a self-contradiction, for sound Philosophy. Plato taught 
 that TX 1 *], or the Chaos, was the source of moral evil ; and in this 
 opinion was followed by a multitude of others. These doctrines, 
 taught by Philosophers of the first rank, will, I presume, exonerate 
 me from this charge, but I could fill a volume with specimens of a 
 similar nature. I will only add to them that memorable declara- 
 tion of Cicero ; Nihil tarn absurdum, quod non dixerit aliquis Phi- 
 losophorum.* With respect to that part of the objection, that my 
 own observations are discordant, I answer, that under the first head 
 of discourse, I have alleged such arguments, as we, possessed of 
 all the advantages derived from Revelation, are enabled to gain 
 from the works of Creation and Providence. We already know 
 the existence and character of God. These were the very points 
 in question with the philosophers, whom I have named. The Re- 
 velation, to which we are indebted for this knowledge, has also en- 
 abled us to reason on these subjects in a manner, which was im- 
 possible to them, great as their abilities were. The arguments, 
 which I have alleged, therefore, except perhaps the last, were 
 probably never thought of by these men. Indeed, I do not know, 
 that the third of them is found in any book whatever. 
 
 3dly. JVb nation, which had lost the knowledge of one God derived 
 from tradition, has been ever known to regain it, unless by the aid of 
 Revelation. 
 
 The Ancients plainly derived this knowledge from JVbaA; and, 
 when they had lost it, fell, universally, into hopeless Polytheism. 
 Nor is there a single exception to the remark, that, whenever Re- 
 velation has not revived this knowledge, mankind remain Polythe- 
 ists to the present hour. 
 
 * Cicero de Nat. Deorum.
 
 SER. IV.] UNITY OF GOD. J2 5 
 
 It is scarcely necessary for me to observe, that Jews, Christians, 
 Mohammedans, and Infidels, have derived this knowledge wholly 
 from the Scriptures. 
 
 4thly. No account exists of any individual, who by the mere exer 
 cise of his Reason discovered the existence of one God. 
 
 Immense multitudes of great and learned men have, in different 
 ages, employed themselves laboriously in speculations of a theolo- 
 gical nature. Had any one of them made the discovery in ques- 
 tion ; an event so important, so new, so singular, so honourable, 
 could not have been unnoticed, or unrecorded, amid thousands of 
 discoveries, of infinitely less consequence and distinction, carefully 
 treasured up in the volumes of History. In truth, the idea of one 
 perfect God is neither so obvious, nor so pleasing, to such minds as 
 ours, as, when once lost, to be with any probability ever recovered 
 again by the mere efforts of Reason. When known, and admitted, 
 by the early descendants of Noah, it was soon lost ; and without 
 the direct aid of succeeding Revelation, would have been lost for 
 ever. In the same manner, the Israelites wandered, notwithstand- 
 ing the presence of the Shekinah, and the awful denunciations of 
 their prophets, continually fulfilled before them ; notwithstanding 
 the wonderful miracles, which they beheld, and the terrible punish- 
 ments which they suffered, almost yearly, into Polytheism and Idola- 
 try. Such a God, as, when known by us, we are unwilling to ac- 
 knowledge and to worship ; a God, whom we do not like to retain 
 in our knowledge / we cannot be supposed, with any probability, to 
 seek after, when unknown ; nor to search with earnestness for ar- 
 guments to prove his being, or perfections. 
 
 III. I shall now inquire, what has been the influence of Revelation 
 on the reception, and continuance, of this doctrine. 
 
 On this subject I observe 
 
 1st. That God revealeth himself to Adam, and to the succeeding 
 Patriarchs, down to the time of Moses. 
 
 2dly. In the written Revelation, begun by Moses, and completed by 
 the succeeding Prophets and Apostles, the existence of the one perfect 
 God is declared by himself, in every manner, from the beginning to 
 the end; and made the foundation of all the doctrines, precepts, and 
 ordinances, contained in the Sacred Volume. 
 
 3dly. This doctrine is directly attested by a great variety of mira- 
 cles, wrought, either immediately or ultimately, as testimonies to this 
 truth. 
 
 4thly. All the declarations, of this import, are proved by the cha- 
 racter of the Testifier, as unfolded in the zvorks of Creation and 
 Providence. 
 
 5thly. The same declarations are evinced to be true by the charac- 
 ter of the Testifier, as unfolded in the Scriptures. 
 
 On this Character I shall have occasion to dwell particularly 
 hereafter. At the present time, I can only observe summarily, 
 that it is evinced by the perfect accordance of his declarations 
 with facts :
 
 126 UNITY OF GOD. [SER. IV 
 
 Of his promises, with his performance of them ; 
 Of his predictions, with their fulfilment ; 
 Of his precepts, with absolute rectitude ; and 
 Of his doctrines, so far as they can be examined by us, with 
 truth. 
 
 It is also illustrated, in a glorious manner, by the perfect holiness 
 of the scheme of worship prescribed, and of the system of Pro- 
 vidence recorded. 
 
 In all these several ways, one Eternal, self-existent, immutable, 
 and perfect JEHOVAH, is directly and abundantly declared on the 
 one hand; and on the other, all Gods, beside him, are proved with 
 the same evidence to be false and imaginary. The character, given 
 of this great and awful Being, is such, as to banish from the mind 
 the remotest suspicion of a second ; even if a second were not di- 
 rectly denied. All perfections are ascribed to him; and all things 
 declared to proceed from him, and to be under his absolute control. 
 The Universe is exhibited as nothing in comparison with him, as 
 holden in existence and harmony by his hand, and as formed to be 
 the instrument of his glory. 
 
 This evidence, furnished by Revelation of the Unity of God, 
 is such, that it preserved this doctrine among the Patriarchs ; and 
 in spite of all their tendencies to Idolatry, continued it among the 
 Jews, till the Babylonish captivity ; and after that event, esta- 
 blished it beyond a question. Since the completion of the Christian 
 Canon, there has been, among those, who have acknowledged its 
 divine origin, scarcely a debate on the subject ; Christians, with 
 the exception of a few gross Heretics, who never deserved the 
 name of Christians, having with a single voice acknowledged, and 
 worshipped, the one JEHOVAH, the only living and true God. They 
 have not probably regarded these arguments, as amounting to a 
 logical demonstration ; but they have justly regarded them, as re- 
 moving every rational doubt, and as furnishing them, when coming 
 to*God. with an immoveable foundation for believing with full as- 
 surance, that he is, and that he is the rewarder of all them that dili- 
 gently seek him. 
 
 Two REMARKS shall conclude this discourse. 
 1st. This doctrine of the Unity of God strongly exhibits the wick- 
 edness of Mankind. 
 
 The one perfect God was anciently, and fully, known to all Na- 
 tions ; and has been, since, often declared to a great part of the 
 habitable World. Yet singular, solemn, and interesting, as this 
 great object is, and impossible as it seems, that it should be lost by 
 any man, who has once possessed it, it has still been wantonly for- 
 gotten, or wilfully rejected, by the great mass of mankind. In the 
 place of JEHOVAH have been substituted Gods innumerable, sinful, 
 stupid, blind, deaf, and dead ; and these have been zealously wor 
 shipped in preference to the glorious Creator of all things. Man 
 has made his Gods, and then prostrated himself before them.
 
 SER. IV.] UNITY OF GOD. 127 
 
 The true and only reason of this conduct is, that men loved not 
 to retain God in their knowledge. No higher proof of Corruption 
 can be given than this. God is infinitely excellent and lovely. 
 A good mind naturally regards him as infinitely more desirable 
 than all other objects ; and delights to contemplate, love, and obey 
 him, in entire preference to all other enjoyments. A gross and 
 guilty mind, therefore, is the sole cause of this apostacy and rebel- 
 lion. The degree of this guilt is strongly seen in the completeness 
 of the Apostacy. God has been totally banished ; and creatures, 
 totally opposite to him in every attribute, have been worshipped in 
 his stead. Thus the mind has loved to recede as far as possible from 
 its Maker; and not only refused its proper love and homage to 
 him, but rendered them to the vilest and most unworthy of his 
 creatures. 
 
 2dly. From the observations made in this discourse, appears, in 
 the strongest light, the necessity of Revelation. 
 
 Revelation, as I have shown, originally began, and has always 
 continued, the knowledge of the true and living God in the world. 
 This is infinitely the most important of all knowledge, and the most 
 absolutely indispensable to the well-being of Man. From God, 
 all the good, which will ever be enjoyed, must be derived. But 
 no permanent or solid good can be expected from him, unless he 
 be pleased. To be pleased, he must be obeyed, and to be obeyed, 
 he must be known. But without revelation he has never been 
 known in this World. Thus to the attainment of permanent and 
 solid good, Revelation is indispensably necessary, and infinitely 
 important. 
 
 The love of God, also, is wholly built on the knowledge of his 
 existence and character. But the love of God is the best of all 
 characteristics, the foundation of all other good, and in itself the 
 best good. Thus, in order to our moral and natural good, to our 
 holiness and happiness alike, Revelation is supremely necessary 
 to Man.* 
 
 * See these subjects further pursued in the Sermon on the Second Command- 
 ment.
 
 SERMON V. 
 
 ATTRIBUTES OF GOD ETERNITY AND IMMUTABILITY OF GOD. 
 
 PSALM cii. 24 27 1 said, my God, Take me not away in the midst ofmydayt: 
 
 thy years are throughout all generations. Of old hast thou laid the foundation of 
 the Earth ; and the Heavens are the work of thy hands. They shall perish, but 
 thou shall endure; yea, all of them shall wax old like a garment ; as a vesture 
 shall thou change them, and they shall be changed: But thou art the same, and thy 
 years shall have no end. 
 
 IN the preceding discourses, I have evinced, by such argu- 
 ments, as appear to me conclusive, the existence of God; considered 
 the objections and schemes of Atheism and the influence of those 
 schemes on the understanding, heart, and life, of Man, compared 
 with that of the Christian System, and examined the manner, in 
 which the Unity of God is presented to us by Reason, and by Revela- 
 tion. I shall now proceed to consider such attributes of this great 
 and glorious being, as demand a particular discussion. Those, 
 which naturally claim our first attention, are his Eternity and Im- 
 mutability ; subjects so intimately connected, as to be most advan- 
 tageously considered together, in the manner in which we find them 
 in the text. 
 
 After a series of discouraging and distressing thoughts on his 
 own troubles, and repeated supplications to God for deliverance ; 
 and after various hopes, and predictions, of the kindness of God 
 to himself, and to the Church, recited in the context; the Psalmist 
 takes up his final consolation in the perfections, particularly in the 
 power, wisdom, goodness, eternity, and immutability of IKLS Creator. 
 In the text, these are exhibited, as certain proof, that the children 
 of God shall endure for ever, and their seed be established before him. 
 In the sublime language of this divine writer, the foundation of the 
 Earth and the formation of the -Heavens are presented to us, as 
 the handiwork of JEHOVAH ; who is considered as building the 
 Universe, as a man erects his own habitation. With no less mag- 
 nificence is the same wonderful Agent represented, as taking these 
 Heavens and folding them up as a decayed garment is folded by 
 its owner ; and laying them aside, as useless to any future purpose. 
 In this imagery there is obviously a direct reference to the consum- 
 mation of all things ; when the presen* Heavens and Earth, being 
 setonflre, shall be dissolved, and flee away ; andno place be found for 
 them any more. Mutable in their own nature, and destined to tem- 
 porary purposes only, they will be continued while their use con- 
 tinues, and then perish for ever. To this changing character of 
 even these great and splendid works of his hands, the Psalmist 
 studiously contrasts the character of God. They shall perish, but
 
 SER.V.] IMMUTABILITY OF GOD. I 2 g 
 
 thou shall endure ; yea, all of them shall wax old as doth a garment, 
 and as a -vesture shall thou change them r and they shall be changed: 
 but thou art the same ; and thy years shall have no end. 
 
 In these words, is presented to us, not only a direct assertion, but 
 a highly poetical, sublime, and glorious exhibition, of the Eternity 
 and Immutability of God ; strongly impressed on the mind by the 
 contrast, which it forms to the vanishing character of these great 
 works of his hands. The passage is indeed declared by the Apos- 
 tle Paul, to be a description of the character, and agency, of tJ* 
 Lord Jesus Christ, the second person in the divine Trinity. Lut 
 to us, who regard Christ as being unquestionably God, it has ex- 
 actly the same import, as if applied to the Father, or to the God- 
 head at large. In this light I shall, therefore, consider it ; and 
 proceed, under its guidance, to examine these illustrious attributes 
 of the Creator. 
 
 I. God is Eternal / or, in other words, his existence is without 
 beginning, or end. 
 
 Of this doctrine the text is a direct assertion, and therefore a 
 complete proof: but it is only one, among a vast multitude of such 
 assertions in the Scriptures. No attribute of God is perhaps more 
 frequently declared, more variously recited, or more universally 
 diffused, throughout the sacred pages. In the very first verse of 
 Genesis it is said, In the beginning God created the Heavens and the 
 Earth. He existed, therefore, before the beginning of created 
 things ; or, in other words, from everlasting. In the last chapter 
 of the Apocalypse, Christ solemnly declares this character of him- 
 self : I am Alpha and Omega, saith he, the beginning and the end' 
 ing, the Jirst and the last. In the xc. Psalm, and 2d. verse, the 
 divine writer exclaims, Before the mountains were brought forth, or 
 ever thou hadst formed the Earth, and the World, even from Ever- 
 lasting to Everlasting, thou art God. I lift my hand to Heaven, says 
 God, Deut. xxxii. and 40th, and say, I live for ever. I am; that 
 is, I exist alike in all times and places, in Eternity and Immensity. 
 JEHOVAH and Jah : that is, Existence illimitable by space or du- 
 ration ; are, you well know, the peculiar and incommunicable 
 names of the Godhead ; in accordance with which the Eternal God, 
 and the Everlasting God, are current Phraseology of the Scriptures. 
 From this source, then, it cannot be necessary to adduce any fur- 
 ther proofs of the doctrine. 
 
 To this full evidence from the Scriptures, Reason subjoins her 
 fullest attestations. That God existed before all things, has been 
 heretofore, as I trust, sufficiently proved. The Universe was 
 plainly derived from him, the first or original Cause. Consequently 
 he was uncaused, underived, and, of course, from Eternity, or with- 
 out beginning. 
 
 That God will for ever exist is plain, also, from Reason, beyond 
 dispute. He cannot be supposed to terminate his own existence. 
 Without insisting on the natural impossibility of this fact, it may be 
 VOL. I. 17
 
 130 ETERNITY AND [SER. V. 
 
 safely asserted to be morally impossible. The Being, who has all 
 good in his power, possession, and enjoyment, must be infinitely 
 delighted with perpetual life, or existence. The contemplation of 
 his perfections, designs, and works, the purpose of accomplishing 
 eternally the supreme good of the Universe, the manifestation oi 
 his infinite beauty, glory, and loveliness, to the intelligent system, 
 for ever rising, enlarging, and improving, and the complete assu- 
 rance, that all his pleasure will be accomplished, constitute at once 
 an aggregate of happiness, which must be regarded by him with 
 immense complacency, and render his existence infinitely desi- 
 rable in his own eyes. 
 
 It is scarcely necessary to observe, that creatures can in no way 
 affect the existence, or the happiness, of God ; for, being abso- 
 lutely dependent on him, they can be, and do, nothing, but what he 
 permits. From these considerations it is plain, that God must con- 
 tinue to exist for ever. 
 
 II. Go d is immutable. 
 
 By this I intend, that he is subject to no change in his manner 
 of being, his perfections, thoughts, desires, purposes, or determi- 
 nations. 
 
 This doctrine, also, is directly asserted in the text. They shall 
 be changed ; but thou art the same. It is also declared in various 
 other passages of the Scriptures: / am the Lord; I change not. 
 Mai. iii. 6. Every good gift and every perfect gift is from above, 
 and cometh down from the Father of lights, with whom is no varia- 
 bleness, neither shadow of turning. Jam. i. 17. Jesus Christ, the 
 same yesterday, to-day, and for ever. Heb. xiii. 8. 
 
 In these passages we are taught, not only that there is no 
 change in ,God ; but no variableness ; no capacity or possibility of 
 change. 
 
 Of this doctrine, also, Reason furnishes to him, who admits the 
 existence of an Intelligent Cause of all things, an absolute demon- 
 stration. God gave being to all things. Of course he contrived 
 them all. Every being, and every event, which has been, is, or 
 will be, together with all their qualities and operations, existed in 
 his mind ; or, in the beautiful language of David, were written in 
 his book, and what day they should be fashioned, when, as yet, there 
 was none of them.* They can, therefore, furnish to him not a sin- 
 gle new thought, or idea. His thoughts were the cause of these 
 beings and events. They, therefore, cannot be the cause of his 
 thoughts. Hence it is manifest, that neither from himself, nor from 
 his creatures, can God receive a single new thought. But, if no 
 change can exist in his thoughts, it is obvious, that none can exist 
 in his desires, designs, or determinations. New desires must be 
 originated, and new designs and determinations formed, if they 
 should exist at all, in consequence of some new views of the Mind, 
 
 * Psalm cxxxix. 16 Margin
 
 SER.V.] IMMUTABILITY OF GOD. j 3 j 
 
 in which they exist ; some change in the object viewed ; or in the 
 manner, in which the mind regards the object. As all the works 
 of God are thus proved to have been, according to the declaration 
 of St. James, Acts xv. 18, known unto him from the beginning ; it 
 is evident, that no such change is possible to him. His desires, 
 designs, and determinations, must, therefore, be precisely the same 
 for ever. 
 
 From these considerations it follows, that the Eternity of God 
 is a totally different thing from that, which is ascribed to created, 
 particularly to Intelligent, beings. The Scriptures attribute Eter- 
 nity in a certain sense to Angels and Men ; but this is wholly un- 
 like the Eternity of God. All creatures change incessantly ; and 
 no idea can be formed of their duration, but that of a continual 
 succession of changes. Their thoughts, desires, purposes, and 
 determinations, together with their existence, are, and can be, no 
 other than a continued series of changes. God, on the contrary, 
 is not, and cannot be, the subject of the least possible change. 
 His Eternity is, of course, all one present time. To him there is 
 no past, and no future ; nothing old, and nothing new ; nothing 
 gone, and nothing to come. Past and future are modes of created 
 existence only ; and have no application, no possible reference, to 
 the Creator. 
 
 This glorious and sublime truth, though thus demonstrated by 
 Reason, seems to have been first and alone communicated by Re- 
 velation. One day, saith St. Peter, is with the Lord as a thousand 
 years, and a thousand years as one day. The Apostle does not 
 here speak, as he has sometimes been supposed to speak, in com- 
 parative, but in absolute, language. He does not declare, that, 
 because the Eternity of God is such an amazing duration, a thou- 
 sand years will be so lost in this abyss, as to be comparatively the 
 same thing with one day. On the contrary, he intended to declare 
 what he actually declares ; that a thousand years are to God ex- 
 actly the same thing with one day. In his existence there is no 
 long, nor short, duration ; nothing fleeting ; nothing successive. 
 His duration is a mere and eternal Now. In our own existence, 
 the clearest resemblance to the duration of God is found in the 
 contemplation of a single, present moment of our being ; without 
 taking at all into view the succession even of that, which immedi- 
 ately follows. 
 
 This doctrine is, also, most sublimely exhibited in that singular 
 declaration of Isaiah, Thus saith THE HIGH AND LOFTY ONE, that 
 inhabiteth Eternity, that is, He, who fills Eternity at once ; who in- 
 habits it, just as he also inhabits Immensity. As he is present in 
 all the regions of Immensity at once ; and does not come from the 
 West, pass by the present place of our existence, and go to the 
 East ; so he fills Eternity at once ; and does not come from the 
 Past, go by the Present, and enter the Future. 
 
 The same transcendently glorious mode of existence is also sub-
 
 132 ETERNITY AND [SER. V. 
 
 limely indicated in the incommunicable names of God, I AM, and 
 JEHOVAH ; that is, EXISTENCE, present in every place, and through 
 every period of duration, alike. 
 
 REMARKS. 
 
 1st. How great and glorious a character of God is presented to 
 us by these perfections. 
 
 Before the Mountains were brought forth, or ever he had formed 
 the Earth and the World, even from everlasting to everlasting, he is 
 God. Possessed of perfect excellence, contemplating with Infinite 
 complacency his glorious attributes, and containing in himself a 
 boundless sufficiency for the accomplishment of every thing great 
 and desirable, he saw, that it was becoming his character to un- 
 fold his perfections, and communicate his goodness, to an endless 
 and innumerable race of beings. From an Infinite height, he took 
 a survey of the immeasurable vast of possible beings ; and in an 
 expansion without limits, but desolate and wild, where nothing was, 
 called into existence with a word the countless multitude of Worlds, 
 with all their various furniture. With his own hand he lighted up 
 at once innumerable suns, and rolled around them innumerable 
 worlds. All these he so dispersed, and arranged, as that all re- 
 ceived light, and warmth, and life, and comfort ; and all, at the 
 same time, he stored, and adorned, with a rich and unceasing va- 
 riety of beauty and magnificence, and with the most suitable means 
 of virtue and happiness. Throughout his vast empire, he sur- 
 rounded his throne with Intelligent creatures, to fill the immense 
 and perfect scheme of being, which originally existed with infinite 
 splendour in his own incomprehensible Mind. Independent of all 
 possible beings and events, he sits at the head of this Universe, 
 unchanged, and incapable of 'change, amid all the successions, 
 tossings, and tumults, by which it is agitated. When empires are 
 overthrown, or Angels fall ; when Suns are extinguished, and Sys- 
 tems return to their original nothing ; he is equally impassive and 
 unmoved as when sparrows expire, or the hairs fall from our heads. 
 Nothing can happen, nothing can be done, beyond his expectation, 
 or without his permission. Nothing can frustrate his designs, and 
 nothing disappoint, or vary, his purposes. All things, beside him, 
 change, and fluctuate without ceasing. Events exist, and vanish. 
 Beings rise, and expire. But his own existence, the thoughts 
 which he entertains, the desires which he admits, the purposes 
 which he forms, are the same yesterday, to-day, and for ever. 
 Throughout the coming vast of Eternity, also, and the boundless 
 tracts of Immensity, he sees with serene complacency his own 
 perfect purposes daily and invariably advancing, with a regular 
 fulfilment, towards their absolute completion. In its own place, in 
 its own time, and in its own manner, each exists in exact obedience 
 to his order, and in exact accordance with his choice. Nothing
 
 SER. V.] IMMUTABILITY OF GOD. 133 
 
 lingers, nothing hastens : but his counsel exactly stands, and all 
 his pleasure will be precisely accomplished. 
 
 2dly. How necessary are these attributes to the character of Gorf, 
 as the Ruler of all things. 
 
 By his Eternity this glorious Being is always in existence, to know 
 and to bring to pass, to approve, or to condemn, to reward, or to 
 punish, whatever he pleases, and whatever is done by his Intel- 
 ligent creatures. As an Eternal Being, only, can he form plans of 
 existence and administration, which shall extend through Eternity, 
 and propose designs, invested with boundless perfection. As an 
 Eternal Being, only, is he qualified to execute those designs in an 
 everlasting progress, and to complete for ever the Infinite good, 
 which he has begun. 
 
 By means of his Eternity only, is he able to offer to his creatures 
 eternal rewards, and place before them infinite motives to obedience 
 and virtue: rewards and motives, in their nature, differing im 
 mensely from all others. Without this attribute, with whatevei 
 wisdom the system of his works was planned, however bright and 
 benevolent the designs, which he formed, however just and excel- 
 lent his administrations, while they continued ; still, at a period 
 comparatively near, the splendour, and the promise, of this day- 
 spring, would set in darkness ; and the Sun of glory, and of good, 
 be extinguished for ever. The Universe of matter and of minds, 
 holden in being by his hand, would at an untimely day, find that 
 hand withdrawn, and itself, with all the prospects formed, the hopes 
 indulged, and the blessings enjoyed, by the unnumbered hosts ot 
 Intelligent beings, sink at once into the Abyss of Annihilation. 
 
 By his Immutability, God is possessed of immeasurable dignity 
 and greatness ; and fitted to be entirely feared, loved, honoured, 
 and obeyed, by all his Rational creatures. The humble and im- 
 perfect dignity of created beings is entirely dependent for its ex- 
 istence on stability of character. Infinite dignity cannot belong to 
 a character, which is not literally unchangeable. Created dignity is 
 completely destroyed by fickleness : the least mutability would 
 destroy that, which is uncreated. The least possible change would 
 be a change from perfection to imperfection ; a change infinite in 
 itself, and infinitely for the worse. God, if changed at all, would 
 cease to be God, and sink down from his infinite exaltation of being 
 and character towards the humble level of imperfect creatures. 
 How differently, in this case, would his nature, his laws, his designs, 
 and his government, appear to us ! Were the least change to com- 
 mence, who can divine its consequences, or foresee their progress, 
 and their end? Who can conjecture what would be its influence on 
 his character, his designs, or his conduct? Who can foretel the 
 effects, which it would produce on the empire which he has created, 
 and on the innumerable beings by which it is inhabited ? Who 
 does not see, at a glance, that God could no longer be regarded 
 with that voluntary and supreme veneration, now so confessedly his
 
 134 ETERNITY AND SER. V- 
 
 due, because he had descended from his own infinite dignity, and 
 was no longer decked with majesty and excellency, nor arrayed in 
 glory and beauty ? Who does not feel, that a serious apprehension 
 of such a change would diffuse an alarm through all virtuous beings, 
 and carry terror and amazement to the most distant regions of the 
 Universe? 
 
 By his Immutability, God is qualified to form, and to pursue, one 
 great plan of Creation and Providence ; one harmonious scheme of 
 boundless good ; and to carry on a perfect system, in a perfect 
 manner, without variableness or shadozv of turning. An Immutable 
 God, only, can be expected to do that, and nothing but that, which 
 is supremely right and desirable ; to make every part of his great 
 work exactly what it ought to be ; and to constitute of all the parts 
 a perfect whole. In this immense work, one character is thus every 
 where displayed ; one God ; one Ruler; one Sun of Righteousness ; 
 enlightening, warming, and quickening, the innumerable beings, of 
 which it is composed. Diversities, indeed, endless diversities, of 
 his agency, exist throughout the different parts of this work ; but 
 they are mere changes of the same light ; the varying colours and 
 splendours of the same glorious Sun. 
 
 Without this uniformity, this oneness of character, supreme dig- 
 nity could not exist in the great Agent. Without this consistency, 
 safety could not be found ; reliance could not be exercised ; by his 
 creatures. God is the ultimate object of appeal to Intelligent be- 
 ings ; the ultimate object of confidence, and hope. However 
 injured, deceived, or destroyed, by his fellow-creatures, every ra- 
 tional being still finds a refuge in his Creator. To him, ultimately, 
 he refers all his wants, distresses, and interests. Whoever else 
 may be deaf to his complaints, he still is assured, that God will 
 hear. Whoever else withholds the necessary relief of his suffer- 
 ings, or the necessary supplies of his wants, still he knows, that 
 God will give. This consideration, which supports the soul in 
 every extremity, is its last resort, its final refuge. Could God 
 change ; this asylum would be finally shut ; Confidence would ex- 
 pire; and Hope would be buried in the grave. Nay, the immor- 
 tal Mind itself, unless prevented by an impossibility, inherent in its 
 nature, would languish away its existence, and return to its original 
 Nothing. 
 
 It ought, here, by no means to be forgotten, that this glorious 
 attribute, so absolutely indispensable to the government of all 
 things, is in an illustrious degree manifested in that government. 
 The laws of Nature, as they are customarily called ; or, as they 
 are, in much better language, styled in the Scriptures, the Ordi- 
 nances of Heaven; are eminent and affecting displays of the Immu- 
 tability of God. These laws are no other than rules, or methods, 
 which God has formed for the guidance of all things, and in con- 
 formity to which* he is pleased to act. Thus, by the Attraction of 
 Gravitation, all the Atoms, of which the material Universe is com-
 
 SER. V.] IMMUTABILITY OF GOD. 135 
 
 posed, are drawn towards each other, by a power, diminishing 
 exactly in proportion to the increase of the squares of the distances 
 between them. By this law, Atoms are united into Worlds, and 
 Worlds into Systems. By this law, Moons perform their revolu- 
 tions round the Planets ; and Planets and Comets round the Sun. 
 By this law, Summer and Winter, seed-time and harvest, so useful 
 and so necessary to Mankind, regularly perform their successions. 
 In the same regular manner the Planets revolve around their Axes ; 
 and furnish us with the delightful, and indispensable, vicissitudes of 
 day and night. By other laws, equally uniform, the vegetable 
 world is regulated from its first implantation in the soil to its full 
 growth, and thence to its final decay. By others, still, Animals 
 are born ; arrive at maturity ; decline ; and die. The Mind, also, 
 with all its faculties and operations, is by similar laws governed, 
 and conducted towards a future Immortality. Thus, independently 
 of the few miraculous events, originally inwoven in the great Sys- 
 tem, as useful, indubitable, and intentional, proofs of the immediate 
 agency of God for particular, important purposes, all things are 
 directed, each in its own manner, by fixed, uniform laws. These, 
 like their Author, have been unchanged from their commencement. 
 In the language of the scoffers in the last days, mentioned by St. 
 Peter, All things have continued as they were from the beginning of 
 the Creation : and instead of proving, according to their Atheistical 
 suggestions, the failure of the promise of his coming, they clearly, 
 and only, display the immutability of the Creator. This divine 
 Attribute we are thus enabled to trace in the regularity, manifested 
 by the progress of the vegetable, animal, and mineral kingdoms ; 
 in the steady confinement of the Ocean within its bounds ; the per- 
 manency of the mountains ; and the stability of the Earth. We 
 read it, in lines which cannot be mistaken, in the exact and won- 
 derful revolutions of the planets ; in the unaltered position, aspect, 
 influence, and glory, of the Sun ; and in the uniform stations and 
 brilliancy of the Stars. In all, one immutable purpose, one uniform 
 agency, is every where seen ; and must, if Reason be permitted to 
 decide, be every where acknowledged. 
 
 This agency of God is remarkable in all cases, where we are able 
 to understand its nature, for its extensive efficacy ; producing at the 
 same time, and by the same thing, many important consequences. In 
 this respect it is in a great measure a contrast to our agency ; which 
 usually employs many things to bring to pass a single consequence. 
 Thus the uniformity of this agency, together with the regularity 
 and stability which it gives to the Universe at large, is the founda- 
 tion of almost all our knowledge. From this source are derived the 
 two great principles, that the same causes produce the same effects, 
 and that similar causes produce similar effects. These principles 
 are the basis of all our analogical reasoning, and of the analogy 
 from which we reason. This analogy runs through Creation and 
 Providence ; and is the source, whence we derive almost all the
 
 136 ETERNITY AND [SER. V. 
 
 knowledge, which we possess, of the works of God. It extends 
 alike to me natural and the moral world ; and without it we could 
 hardly be said to know any thing. In this manner, therefore, is 
 displayed, not only the Immutability, but also in a glorious manner 
 the Wisdom of God. 
 
 3dly. By these attributes, the character of God is peculiarly ren- 
 dered awful in the sight of wicked beings. 
 
 By his Eternity he will exist for ever ; and they cannot but know, 
 that he will exist for ever, to execute his threatenings against all 
 the impenitent workers of iniquity. By his immutability every hope 
 is forbidden, that he will change any purpose, which he has formed, 
 or fail to accomplish any declaration, which he has made. If he has 
 ever been infinitely opposed to sin, and to sinners ; this opposition 
 cannot but be always, and unchangeably, the same. Of course, 
 impenitence cannot rationally indulge a- single hope of escaping 
 from the punishment, which he has denounced. All rational beings 
 are, from this source, presented, continually, with a character of 
 God inconceivably awful. Dreadful, indeed, will God be, in this 
 character, to the finally impenitent. How will they abide in the day 
 of his anger ? How will they stand in the fierceness of his eternal 
 indignation ? A fearful looking for of judgment must that be, 
 which is derived from a full conviction, that all the threatenings, 
 denounced by God in the Scriptures, against sinners dying without 
 repentance, and faith in the Lord Jesus, will be exactly executed. 
 At the same time, this awful character will contribute as much per- 
 haps, if not more than any thing else in the divine kingdom, to pre- 
 serve righteous beings in a state of unchanging obedience. Obe- 
 dience cannot be the result of constraint and coercion. The num- 
 ber and nature, the power and presence, of motives, only, can pro- 
 duce, or continue, in the minds of moral beings, a disposition to 
 obey. Among these, the immutable hatred of God to sin, and his 
 immutable determination to execute vengeance on obstinate sinners, 
 are pre-eminently cogent ; and, united with his unchangeable love 
 to holiness, and his unchangeable determination to reward it, may 
 be regarded as the chief means of retaining virtuous beings in their 
 allegiance and duty. At the same time, these motives have a pri- 
 mary and commanding influence, in the present world, to produce 
 the awakening, conviction, and conversion, of wicked men. Know- 
 ing the terrors of the Lord, says the Apostle Paul, we persuade men. 
 Knowing the terrors of the Lord, Men are actually persuaded to turn 
 from the error of their ways, and sane their souls alive. 
 
 4thly. These attributes, especially, render God the object of su- 
 preme confidence to virtuous beings. 
 
 Confidence, every man knows, can never, though chiefly an 
 emotion of the heart, exist rationally, or permanently, unless firm- 
 ly founded in the conviction of the understanding. Of course, the 
 Being, who is rationally confided in, must be seen, with solid con- 
 viction, to possess those qualities, on which Confidence may safely
 
 .j IMMUTABILITY OF GOD. 137 
 
 repose. Immutability of character, and the immutability of pur- 
 pose and conduct resulting from it, are undoubtedly the only ob- 
 jects, in which rational beings can ultimately confide. A Being 
 possessing these attributes must, if he loves holiness at all, love it 
 invariably and for ever. That which he loves he will bless, of 
 course. All his designs to reward those who possess it, must be 
 unchangeable ; all his declarations true ; and all his promises ex- 
 actly fulfilled. That faithfulness, by which they are fulfilled, is no 
 other than the Moral Immutability of God, and an essential part of 
 his infinite glory. On this character every virtuous being places 
 an entire and safe reliance ; a hope, which can never make him 
 ashamed. However vast, however rich, however incredible in ap- 
 pearance, the promises of future happiness may seem to such minds 
 as ours ; we know, that they are the promises of Him, who can 
 neither deceive, nor change ; and that, therefore, every one of them 
 will be carried into complete execution. According to these ob- 
 servations, the Immutability of God is directly asserted in the Scrip- 
 tures to be the only foundation of safety to righteous men. / am 
 Jehovah, says God in the passage already quoted from Malachi; I 
 change not ; therefore, ye sons of Jacob are not consumed. The 
 backslidings and provocations even of the best men in this World 
 are, in all probability, great enough to shake any purposes of kind- 
 ness in any mind, which is not absolutely incapable of change. 
 The eternal God is the true and final refuge of his children, only 
 because he cannot change. Amid all their wanderings, their unbe- 
 lief, their hardness of heart, and their multiplied transgressions, 
 they have hope and security, because his truth is as the great moun- 
 tains, steadfast and immovable j and his promises endure for ever. 
 
 Were God, contrary to this glorious character, to begin to change, 
 what a mighty difference would be introduced into his being, his 
 attributes, and his conduct ! As he is possessed of all power, know- 
 ledge, and goodness, it is intuitively certain, that he cannot have 
 more. Of course, any change must be a diminution of one or 
 other of these attributes; and God must, in the case supposed, be- 
 come less powerful, less knowing, or less good. How fearful to 
 all virtuous beings in the Universe, must such a change be ! How 
 plain is it, that it might, for ought that appears, be the beginning 
 of a course of mutability, endless in its progress ! that God would 
 ever after exist, as a successive changeable being ; have no fixed 
 purposes ; and be devested of that unalterable faithfulness, on 
 which, now, his Intelligent creatures rest with confidence and safety ! 
 What might not in this case be dreaded, in the everlasting change 
 of his administrations, by all who love good, either in the Creator, 
 or in his creatures ! 
 
 5thly. How great encouragements do these attributes to God fur- 
 nish to Prayer ! 
 
 All encouragement to Prayer is derived from these two conside- 
 rations ; that God has required it of us as a duty, and that he has 
 
 VOL. I. 18
 
 138 ETERNITY AND J.SER. V 
 
 promised blessings in answer to our prayers. Were he a mutable 
 God, it would be impossible for us to know, that what was his plea- 
 sure yesterday, would be his pleasure to-day ; that what he had re- 
 quired yesterday, he would not prohibit to-day ; or that what he 
 promised yesterday, he would be willing to perform at any future 
 period. 
 
 It is impossible to determine, that a mutable God would not alter, 
 not his conduct only, but his views, his principles of action, and the 
 rules by which he governed his Creation. What he now loved, 
 he might hereafter hate : what he now approved, he might hereaf- 
 ter condemn : what he now rewarded, he might hereafter punish. 
 Of course, virtuous beings, now loved, approved, and rewarded, by 
 Him, might one day be hated, condemned, and punished. Wicked 
 beings, on the contrary, now the objects of his hatred, and de- 
 clared to be hereafter the objects of his punishment, might one day 
 become the objects of his friendship and favour ; and triumph over 
 the good in a manner equally unreasonable and dreadful. 
 
 Of these changes we could gain no possible knowledge, unless 
 he should choose to communicate them to us by an immediate Re- 
 velation. From his mode of being, so diverse from ours, we could 
 learn and conjecture nothing. From his past designs and admini- 
 strations we could never argue, at all, to those which were future. 
 Equally barren of instruction would be the Nature of things : for 
 we could never be assured, that he would, or would not, regard this 
 subject ; or in what manner he would regard it at any period to come. 
 Even if he should reveal his designs, and his pleasure ; we could 
 never be certain, that he had revealed them truly ; and if we were 
 assured of this fact, the Revelation could be of no material use, 
 except for the moment. What is disclosed he might at any time 
 revoke : and nothing could be known to be acceptable to him any 
 longer, than during the moment, in which the disclosure was made. 
 In the mean time, his power and his knowledge would still be such, 
 that no hope could be indulged of either resistance or escape. Ex- 
 istence would in this case be, therefore, a dreadful succession of 
 suspense ; and immortal being, so far as we can discern, undeserv- 
 ing of a wish. 
 
 In such a situation of things, what encouragement would remain 
 for prayer ? The humble and faithful suppliant, coming to God 
 with a firm belief, that he is, and that he is the Rewarder of them 
 that diligently seek him, might find the manner of his praying, the 
 spirit with which he prayed, and his prayers themselves, unaccept- 
 able and odious. The things heretofore most proper to be urged, 
 might hereafter be the least proper. The considerations, which 
 once ensured success, might at another time ensure rejection. 
 The prime, the only, motives to prayer would, therefore, be taken 
 away. 
 
 In the same manner the whole use of this duty, as it is intended 
 to affect advantageously the character of the suppliant, would be
 
 SER V.J IMMUTABILITY OF GOD. 139 
 
 finally removed. The great use of prayer, in this view, is to esta- 
 blish in the heart a humble dependence on God, and a firm confi- 
 dence in him. Confidence, as I have already observed, would, in 
 the case supposed, be shaken and destroyed : and, without confi- 
 dence, dependence would possess neither use nor worth. In the 
 present state of things, these attributes constitute the proper, and 
 the only proper, temper of the soul for the reception of blessings ; 
 the spirit which is eminently beautiful and lovely in the sight of 
 God, and which is accordingly chosen by him as the proper object 
 of his unchangeable favour. In the case supposed, these attributes 
 could not be united ; because Confidence could not exist : since 
 the mind could not but perceive, that a changing God might, and 
 probably would, in the infinite progress of things, become the sub- 
 ject of infinite change. If, therefore, it could feel satisfied, or safe, 
 for a hundred or a thousand years, it would still rationally fear, 
 that at some unknown and more distant period of Eternity, the or- 
 der of all things would be inverted ; and its former obedience and 
 former prayers rise up at this dreaded season in the character of 
 crimes, and prove the cause of its future suffering. Dependence, 
 therefore, existing solitarily, would degenerate into anxiety and 
 alarm ; and, instead of being the means of union between the soul 
 and its Maker, would become a wall of dreadful separation. 
 
 The Immutability of God has often, but erroneously, been ima- 
 gined to involve Inexorability in his character. The Scriptural 
 Account of this great Being is, on the contrary, that he is immuta- 
 bly exorable ; or, in other words, that he is immutably disposed to 
 hear and answer Prayer. His own words are, Every one that ask- 
 eth receiveth; and he that seeketh Jlndeth j and to him that knockcth 
 it shall be opened. This and this only, is his true character, agree- 
 ably to which the system of his dispensations is immutably esta- 
 blished. In this system, infinite encouragement is holden out to 
 every suppliant, and to every fait'^ful Prayer. Here the petitioner 
 knows, that what is once acceptable to God will always be accept- 
 able ; and that the things, which he has once required, he will re- 
 quire for ever. His faith, therefore, is built on the Rock of Ages; 
 and, with whatever violence the rains may descend, the winds 
 drive, or the floods beat, their rage and fury will assault him in 
 vain.
 
 SERMON VI. 
 
 OMNIPRESENCE AND OMNISCIENCE OF GOD. 
 
 PSALM cxxxix. 1 12 Lord, thou hast searched me and known me. Thou know- 
 
 est my down-silting, and my up-rising ; thou understandest my thought afar off. 
 Thou compassest my path, and my lying down ; and art acquainted with all my 
 ways. For there is not a word on my tongue, but, lo, Lord, thou knowest it alto- 
 gether. Thou hast beset me behind and before, and laid thine hand upon me. Such, 
 knowledge is too wonderful for me; it is high ; I cannot attain unto it. Whither 
 shall I go from thy Spirit ? or whither shall I flee from thy presence ? If I ascend 
 up into heaven, thou art there ; if I make my bed in hell, behold thou art there. If 
 I take the wings of the morning, and dwell in the uttermost parts of the sea ; Even 
 there shall thy hand lead me, and thy right hand shall hold me. If I say, Surely 
 the darkness shall cover me ; even the night shall be light about me. Yea, the dark- 
 ness hidelh not from thee ; but the night'shineth as the day: the darkness and the 
 ligfit are both alike to thee. 
 
 IN my last discourse, I considered the Eternity and Immutabi- 
 lity of God. As motivity, or active power, the power by which al] 
 motion and action are originated, cannot be conceived to reside 
 in any other than an intelligent being ; the Knowledge of God be- 
 comes naturally the next subject of investigation. As his Presence 
 is most intimately connected with his Knowledge; it will be ad- 
 vantageously united with it in a discourse of this nature. Accord- 
 ingly these attributes are frequently joined together by the divine 
 writers. 
 
 In the text, the Knowledge and Presence of God, usually termed, 
 from their extent, his Omniscience and Omnipresence, are in the 
 fullest manner declared. The Psalm, of which the text is a part, 
 is one of the most remarkable Poetical compositions, ever seen in 
 this World ; and, did the time permit, would richly repay the la- 
 bour of an extensive, critical investigation. In comparison with it, 
 the most admired odes of heathen antiquity are the mere effusions 
 of children. 
 
 My audience cannot but have observed, that the manner, in 
 which these perfections are attributed to God, is not that of plain, 
 logical discussion. The subject is assumed as a thing granted and 
 acknowledged ; as a thing equally removed beyond debate and 
 doubt. The writer, animated with the most enthusiastic ardour, 
 of which a sublime imagination is capable, seizes these great themes 
 of his attention ; and, amid his enraptured contemplation of them, 
 pours out a succession of the boldest and loftiest conceptions, that 
 were ever uttered concerning these subjects. Himself, his thoughts, 
 his words, his actions, he declares, with a mixture of awe and ex- 
 ultation, to be all perfectly known to God. From this knowledge, 
 he at the same time informs us, there is no possible escape. Should 
 he ascend into Heaven, or make his bed in Hell ; should he, borne
 
 SER.VI.] OMNISCIENCE OF GOD. 141 
 
 on the sun-beams, hurry, with their celerity, into the distant re- 
 gions of the West ; still God would be present in all these and all 
 other places alike. Were he still further to place his hope of a 
 secure retreat in the darkness of night ; he perceives the night to 
 shine in the presence of God as the day, and the darkness and the 
 light to be both alike unto him. 
 
 With these views of the Psalmist, those of every other divine 
 writer on this subject exactly conspire; and all, with a single 
 voice, attribute these perfections to Jehovah. Thus Jeremiah, 
 xxiii. 23, 24 : Am la God at hand, saith the Lord, and not a God 
 afar off? 
 
 Can any hide himself in secret places, that I shall not see him? 
 Do not I Jill heaven and earth, saith the Lord? 
 
 The heaven and the heaven of heavens cannot contain thee. Great 
 is the Lord, his understanding is infinite. 
 
 In accordance with this doctrine only, is all our obedience, par- 
 ticularly our worship, prescribed in the Scriptures. We worship 
 and obey God every where ; and are commanded thus to do ; be- 
 cause God is every where present, to see, and know, and accept 
 our services, to protect our persons, and to supply our wants. It 
 ought to be here observed, that these attributes are directly ascribed 
 to all the persons of the Trinity, Thus CHRIST says of himself, 
 Where two or three are gathered together in my name, there I am in 
 the midst of them. Again, Lo, I am with you alway, even unto the. 
 end of the world. Peter says to him, John xxi. 17, Lord, thou 
 knowest all things. Christ says of himself, And all the churches 
 shall know, that lam he, who searcheth the reins and the hearts, 
 Rev. ii. 23. And again, Mat. xi. 27, No one knoweth the Son, but 
 the Father, neither knoweth any one the Father, save the Son, and he, 
 to whomsoever the Son will reveal him. 
 
 The Omnipresence of the Spirit of Grace is emphatically asserted 
 in the question, contained in the seventh verse of the text ; Whither 
 shall I go from thy Spirit? especially, as connected with the an- 
 swers following. The Spirit of Glory and of God resteth upon you, 
 that is, Christians universally, saith St. Peter, 1 Epist. iv. 14. Your 
 body, saith St. Paid to Christians, is the temple of the Holy Ghost, 
 1 Cor. vi. 19; and, The Spirit searcheth all things, even the deep 
 things of God, 1 Cor. ii. 10. 
 
 These attributes of God are also demonstrated, and holden out 
 continually to our inspection, by Reason and Experience. 
 
 In every part of the Universe, to which we turn our eyes, we 
 discern in the inanimate, animated, and intelligent, worlds, most 
 evident proofs of an agency, which it is impossible rationally to 
 attribute to any other being but God. In the motions and powers 
 of the Elements ; in the growth, structure, and qualities, of Vege- 
 tables and Animals ; and in the thoughts, volitions, and actions, of 
 Minds, we perceive a casual influence, and efficiency, totally dis- 
 tinguished from every other ; as distant from that of man, as the
 
 142 OMNIPRESENCE AND [SER. VI 
 
 agency of man from the movements of an Atom. This character 
 is never mistaken by Savages ; nor even by children, when once 
 informed of the character of God. 
 
 This agency is conspicuous in all places, at all times, and in 
 all things ; and is seen in the Earth, the Ocean, the Air, and the 
 Heavens, alike. Equally evident is it in the splendour and life- 
 giving influences of the Sun ; in the motions, order, and harmony, 
 of the Planetary system ; and in the light and beauty of the Stars ; 
 as in the preservation, direction, and control, of terrestrial things. 
 
 No agent can act where he is not. As, therefore, God acts 
 every where ; he is every where present. In this agency, contri- 
 vance and skill, to which no limits can be set, are every where 
 manifested : it is of course, equally, and unanswerably, a proof of 
 the Omniscience of God. 
 
 This attribute of God is also inferred, with absolute certainty, 
 from his Omnipresence. As God exists every where, so he is in all 
 places the same God ; all eye ; all ear ; all intellect. Hence it is 
 impossible, that he should not know every thing, in every place, 
 and 3t every time. 
 
 Again : all things are derived from God ; and received their na- 
 ture, attributes, and operations, from his contrivance, as well as 
 from his power. All things were, therefore, known to him, ante- 
 cedently to their existence. Nor are possible things less perfectly 
 known to him, than those which are actual. Nothing is possible, 
 but what he can bring to pass ; and whatever he can bring to pass 
 he cannot but know. 
 
 REMARKS 
 
 1st. How majestic, awful, and glorious, a manifestation of God 
 is furnished to us by this passage of Scripture, thus considered! 
 
 We are here taught, that God is essentially present to all places, 
 and to all beings. We are taught, that he is equally at hand, and 
 afar off; that he is equally present in this world, and in the hea- 
 vens ; that he dwells alike throughout the universe of being, and 
 the uninhabited regions of Immensity. In all places, also, he is 
 JEHOVAH ; the same GOD ; possessing the same attributes ; and 
 operating with the same wonderful agency. From the same pas- 
 sage we also learn, irresistibly, that he comprehends, at the same 
 moment of time, and with the same intuitive survey, every thing 
 possible and actual ; that Eternity past and future is perfectly 
 present to his eye ; and that no distance of place, or duration, can 
 be any thing to him ; that no retreat can conceal, and no darkness 
 cover, any being, or event, from his sight. The mind of man is 
 here exhibited as equally open to his view with the body ; the 
 thoughts and affections, as the words and actions ; Hell, as equally 
 naked and present to him, as Heaven ; and the destroyer, and the 
 Seraph, as alike without a covering. It is indubitably certain, 
 therefore, that he is able to attend, and actually attends, to all
 
 SER. VI.] OMNISCIENCE OF GOD. 143 
 
 things at the same moment; to the motions of a seed, or a leaf, or 
 an atom ; to the creepings of a worm, the flutterings of an insect, 
 and the journeys of a mite ; to the excursions of the human mind, 
 and the efforts of an Archangel ; to the progress of a world, and 
 the revolutions of a System. 
 
 2dly. How necessary are these attributes to the government of all 
 things. 
 
 This interesting article may be advantageously illustrated in the 
 following particulars. In the 
 
 First place, God is eminently qualified by these attributes for the 
 preservation of all things. 
 
 The Universe is a work of stupendous greatness ; composed of 
 worlds innumerable by us ; and inhabited by beings, still more 
 emphatically surpassing number. The characters, and kinds, of 
 these beings, are incomprehensibly various ; and their circum- 
 stances, beyond measure, more various. As these are hourly ex- 
 isting, and advancing in an endless progress, they demand a pro- 
 vidence minute, comprehensive, and enduring without a limit. 
 
 Every one of these is, also, a part of one immense whole. Each 
 nas its station allotted to it ; the part which is to act, the duties 
 which it is to perform, and the purposes to which it is intended to 
 be subservient ; together with powers, and circumstances, suited 
 to the accomplishment of them. Should one being fail of fulfilling 
 its appointed end ; a chasm, a defect, would of course be found in 
 the System, which could not be remedied. No finite measure can 
 correctly determine the importance and danger of such a defect, 
 however minute it may seem to a created understanding. Even 
 the improper fall of a leaf, nay, the improper position of an atom, 
 may, for ought that appears, be followed by consequences injuri- 
 ous, in the course of Eternity, both to the character of the Creator 
 and the good of his creatures. The motions of a fly are capable 
 of terminating the most important human life, or of changing all 
 the future designs of a man, and altering the character, circum- 
 stances, and destiny, of his descendants, throughout time and Eter- 
 nity. Such defects may, unless prevented by him, continually 
 take place in every part of his vast kingdom. It is, therefore, in- 
 dispensably necessary, that he should be present to every being, 
 at every moment, to perceive, and regulate, every event ; to further 
 every part of his infinite designs ; and to prevent every obstruction 
 and failure. An exact, unremitted attention, on his part, is neces- 
 sary to the greatest and to the least alike ; a knowledge intimate, 
 entire, and perfect, of all their relations, changes, and circum- 
 stances. 
 
 Of this attention, this consummate knowledge, the presence of 
 God is the real foundation. In consequence of his presence in all 
 places, he sees, that every thing is contained in its own proper 
 sphere of being, and action; and discerns every approach towards 
 exposure, and towards defect. H^nre his great work is always
 
 144 OMNIPRESENCE AND [SER. VI. 
 
 guarded, advanced, and prospered. In this world, his presence, 
 attention and knowledge, are indispensable, to renew, refine, and 
 strengthen in virtue, the souls of his children ; to guide them in the 
 path of duty ; to relieve their distresses ; to supply their wants ; 
 and to brighten their hopes of a blessed immortality. 
 
 Equally indispensable is it, to advance the general cause of truth 
 and righteousness ; to befriend his Church in all its interests ; to 
 prevent the gates of hell from prevailing against it ; to confine re- 
 bellion within the destined bounds ; and to inflict the proper judg- 
 ments on the works of iniquity. In a word, his presence is indis- 
 pensable here, to bring light out of darkness, order out of confusion, 
 and good out of evil. 
 
 In the world of punishment his presence is equally necessary, to 
 confine the prisoners of his wrath ; to render to every impenitent 
 sinner the reward due to his crimes ; to teach the abominable na- 
 ture, and the deplorable consequences, of sin ; and to show his 
 unchangeable hatred of iniquity. 
 
 In the various worlds, where virtue and happiness reside, he is 
 necessarily present, to inspire, invigorate, and quicken, the obedi- 
 ence of their inhabitants ; to distribute the innumerable and diver- 
 sified rewards, which he has annexed to obedience ; and cause to 
 arise and shine the endless varieties of beauty and loveliness, jrf 
 which that happy spirit is capable. 
 
 In Heaven, the brightest and best of those worlds, he is indis- 
 pensably present, to perfect that glorious system of virtue and hap- 
 piness, which he has ordained through the mediation of his Son, 
 and promised to all the Redeemed. There he has instituted a per- 
 fect scheme of dispensations, which is the consummation, and the 
 crown, of all his works. There every inhabitant receives, and 
 loves, and keeps, his own place, duties, and enjoyments ; and con- 
 secrates with all his heart, without weariness, and without end, his 
 exalted faculties, and immortal life, to the sublime purposes of glo- 
 rifying his Maker, and advancing the universal good. To this end. 
 God there lives in every being, in a manner wholly peculiar ; and 
 diffuses a peculiarly quickening influence through every object. 
 Hence the River, which proceeds from his throne, is styled the Wa- 
 ter of Life ; and the trees, which grow on its banks, bearing twelve 
 manner of fruits, are named Trees of Life. The body he animates 
 with vigour, youth, and beauty, which cannot decay : the mind he 
 informs with a divine and supernal quickening, which empowers it 
 to advance without intermission, and with incomprehensible ce- 
 lerity, in knowledge, virtue, and enjoyment. In that world, God 
 unfolds himself in infinite diversities of beauty, glory, and majesty; 
 enables them to see eye to eye, and to behold his face in righteous- 
 ness. In that world he exhibits, with clear and unalterable con- 
 viction, that the great work, which he has made, the system of dis- 
 pensations, which he has chosen, is a perfect work ; a system of 
 perfect wisdom and goodness ; in which no real good is wanting,
 
 SER. VI.] OMNISCIENCE OF GOD. 1 45 
 
 and into which nothing, which upon the whole is evil, is admitted. 
 Particularly, he manifests the transcendent wonders of forgiving, 
 redeeming, and sanctifying love ; and the supreme desirableness 
 of restoring, through the Redeemer, apostate sinners to the cha- 
 racter and privileges of the children of God. Here, also, he un- 
 folds in a perfect manner the inherent tendency of virtue to make 
 Intelligent minds wiser, better, and happier, for ever. 
 
 It is hardly necessary to remark, that, unless God were present 
 in heaven, all these divine purposes must necessarily fail of being 
 accomplished. 
 
 Secondly. The presence of God is equally indispensable, to sup- 
 ply the innumerable wants of his creatures. 
 
 In every other world, as well as in this, every creature is de- 
 pendent on God for life, and breath, and all things. Here, as we 
 w r ell know, all creatures wait upon God, that they may receive their 
 supplies in due season. That which he giveth them they gather : he 
 openeth his hand, and satisjleth the wants of every living thing. He 
 hideth his face ; they die, and return to their dust. These wants 
 are endless in number, kind, and degree ; exist every moment in 
 every creature ; are natural and spiritual ; and respect alike both 
 time nd Eternity. When God gives, creatures receive : when he 
 withholds, they are destitute. Where he is not, where he gives not, 
 there good is never found. But, if these wants are to be supplied, 
 they must be known ; and, to know them, he must be present. 
 Hence he must exist in every place, and in every being. 
 
 Thirdly. His presence is indispensable, that he may know the Mo- 
 ral Characters of his Intelligent creatures. 
 
 The actions of Intelligent beings are of a moral nature ; or, in 
 other words, deserving of praise or blame, reward or punishment. 
 These are originated in the soul; and in the soul receive their 
 whole moral character. Hence, in order to know the true nature 
 of the conduct of such beings, God must continually reside in every 
 soul, to discern the rising motives, the commencing affections, and 
 the infant designs ; to trace them through their progress, and to 
 witness their completion. In this manner he searches the hearts, 
 and tries the reins ; and discerns, intuitively, the moral nature of 
 all the conduct. All words he is present to hear, and all actions 
 to behold. In this manner is he perfectly qualified to perform, 
 those great acts of governing the universe, and judging, and re- 
 warding, his Intelligent creatures, according to their works. 
 
 3dly. From the Omniscience and Omnipresence of God it is evi- 
 dent, that all things must come to pass either by his choice, or per- 
 mission. 
 
 As God is thus ever present in all places, and to all things ; it is 
 impossible, that he should not know whatever comes to pass, or is 
 about to come to pass. But of every possible thing it is truly said, 
 that its existence is, upon the whole, either desirable or undesirable. 
 If it be desirable, or undesirable, God cannot but be perfectly ac- 
 
 VOL. I. 19
 
 146 OMNIPRESENCE AND [SER. VI. 
 
 quainted with its true nature, in either case ; because he cannot 
 fail to see every thing as it is. If he sees any thing to be, upon 
 the whole, desirable ; it is impossible, that he should not choose its 
 existence ; if he sees it to be undesirable ; he cannot but choose 
 that it should not exist. If there is in the nature of things a foun- 
 dation, for preferring the existence of any thing to its non-exist- 
 ence ; he cannot fail to discern this- fact, and choose accordingly, 
 that it should exist : and thus, vice versa. Whatever he chooses 
 should not exist, cannot. Whatever he chooses should exist, must 
 exist of course. 
 
 The same things are equally true, of the time and place, modes 
 and circumstances, events and attributes, in connexion with which 
 beings exist, as of the beings themselves ; for there is nothing, be- 
 side his choice, which could originally give these, or any of them, 
 birth. If, for example, it has appeared to him good to endue crea- 
 tures, in any case, with such powers, as constitute an efficiency 
 properly their own, and permit them afterwards to accomplish by 
 this efficiency whatever will result from the nature and tendency of 
 such powers ; then this will be the mode, in which such creatures 
 will exist, and act; and in this manner all those things, which re- 
 sult from their existence and action, will take place. Shouldhe, at 
 the same time, see it to be desirable, that himself should exert a 
 controlling, regulating, coinciding, or assisting, influence, with re- 
 gard to the agency of such beings ; then this influence will for the 
 same reason be exerted. 
 
 But, whatever be the manner, in which events are introduced 
 into existence, whether by his single, immediate agency, or by the 
 instrumentality of created beings, nothing can take place, which is 
 contrary to, or aside from, his choice, or permission : unless some- 
 thing can escape his knowledge, or overcome his power. 
 
 4thly. It is evident, from what has been said, that God attends to 
 every Individual being, and his concerns, as perfectly, as if there 
 were no other being. 
 
 Not a small number of men, and among them many Philoso- 
 phers, and, what is more strange, many professed Christians, have 
 believed, and taught, that God cannot be supposed to attend to the 
 concerns of Individuals ; but that he regards only the greater af- 
 fairs of empires, worlds, and systems. 
 
 This opinion springs, not improbably, from three sources : first, 
 Want of examination : secondly, an apprehension, that it is beneath 
 the dignity of God to regard things of such minuteness : thirdly, a 
 dread in the mind of such attention, on the part of God, to its own 
 concerns, because they will not bear divine inspection. 
 
 The first and third of these articles need no comment. The 
 second appears to have arisen from the strong propensity in man 
 to think God almost, if not altogether, such an one as himself; and 
 is fraught with the rankest absurdities. If it is beneath the dignity 
 of the Godhead to regard individuals ; how much more was it be-
 
 SER. VI.] OMNISCIENCE OF GOD J47 
 
 neath his dignity to make them ? The end, for which they were 
 made, is unquestionably more important than themselves, who were 
 only means to it ; and claims proportionally a higher regard. In- 
 dividuals also compose empires, and worlds, and systems. If, then, 
 God do not attend to the concerns of individuals, he must cease of 
 course to attend to those of empires, worlds, and systems ; since 
 the affairs of these great collections of rational beings are only ag- 
 gregates, made up of the affairs of individuals. 
 
 The concerns of one individual often constitute the hinge, on 
 which all the great concerns of empires are turned. Thus the 
 concerns of Cyrus, Alexander, and Casar, changed in a great mea- 
 sure the situation of those states, of which they were sovereigns ; 
 and put a new face on a great part of the habitable Avorld. Even 
 the conduct of Ra-cillac, altered in a great measure the state, not 
 only of France, but of Europe. Nay, from an early period of their 
 Republic, the state of the whole Roman Empire, and consequently 
 of a great part of mankind down to the present day, was essen- 
 tially changed by the cackling of a goose. 
 
 Again ; God created all individuals for certain ends, in themselves 
 good and desirable, and of course designed by him to be accom- 
 plished. But these ends cannot be accomplished, unless his Pro- 
 vidence supply the powers and faculties, and regulate all the ac- 
 tions and events, necessary to their accomplishment ; and would, 
 therefore, be frustrated, were he not always present, and always 
 attentive to them, for these purposes. 
 
 Every individual, also, is a part, and exactly a desirable, proper, 
 and necessary part, of the great work, which God has begun. If 
 then one should fail, the whole would be disordered ; and conse- 
 quences would be produced, the extent, and mischiefs of which, no 
 mind, less than infinite, could comprehend. 
 
 Each of these arguments refutes this doctrine. But we need not 
 recur to them, or to any of them, for this refutation. The nature 
 of God proves the doctrine to be false. He is every where pre- 
 sent ; and is all eye, all ear, all consciousness. Of course he can- 
 not but attend to every thing, and know every thing. This is es- 
 sentially, and unchangeably, his character. He can no more fail 
 of regarding an insect, than an angel ; an atom, than a world. As 
 we, when our ears are open, cannot but hear; when our eyes are 
 open, cannot but see ; when our minds are directed to any object, 
 cannot but perceive ; so God, who is all mind, all perception, can- 
 not but perceive all things. Among all things he cannot but per- 
 ceive whatever is preferable, or upon the whole desirable, in the 
 least, as well as in the greatest ; and cannot, without denying his 
 nature, fail to choose its existence, rather than that, to which it is 
 thus preferable. The least, also, is as truly necessary and indis- 
 pensable to the whole, as the greatest ; and cannot, therefore, fail 
 to be chosen, and accomplished. 
 
 Besides, Experience unanswerably proves the doctrine which I
 
 148 OMNIPRESENCE AND [SER. VI. 
 
 have asserted. None but God can form, or preserve, direct, or re- 
 gulate, an atom, a leaf, a mite, or an insect, any more than an an- 
 gel, a world, or the Universe. We see his power, wisdom, presence, 
 and agency, in these least things, as truly, and as constantly, as in 
 the greatest ; and so clearly discern it to be the agency of an infi- 
 nite hand, as to be incapable, when we open our eyes, of mistaking 
 it for any other. In perfect harmony with these observations, the 
 Scriptures declare, that God clothes the grass of the field; conti- 
 nues the life, and directs the death of sparrows j and numbers the hairs 
 of our heads. What employment can, according to the opinions of 
 those who contend against this doctrine, be less suitable than these, 
 to the dignity of God ? Yet these, he has been pleased to declare, 
 are things, about which he is employed. The truth is, this universal 
 attention to the several parts of the Universe is infinitely glorious 
 to his character. To be able to attend to the infinite multitude of 
 beings and events, at the same, and at all times ; to render an 
 entire regard to the least, without lessening at all the attention due 
 to the greatest ; to be able to see, that every individual continues 
 in his proper place and circumstances, answering the proper end 
 of his being ; to secure in this manner the well-being of the whole ; 
 and to do all this without weariness, or confusion ; is to possess 
 the highest state of being, of dignity, and of glory. 
 
 5thly. From the above considerations, how solemn, how affecting^ 
 does our own existence appear ! 
 
 This use of the doctrines, contained in the text, is made parti- 
 cularly, and in the most illustrious manner, by David, throughout 
 the psalm, from which it is taken. It cannot, therefore, fail to be 
 profitably made by ourselves. 
 
 From the observations contained in the preceding part of this 
 discourse, it is evident, that we are, at all times, and in all places 
 and circumstances, surrounded by God. In our walks, amuse- 
 ments and business, at home and abroad, when we are asleep 
 and when we are awake, God is with us as really, and as evidently 
 as we are with each other. Every thought in our own minds, every 
 word on our tongues, every action of our hands, is perfectly naked 
 to his all-seeing eye. Of what amazing importance is it, then, that 
 these thoughts, words, and actions, be acceptable in his sight ; be 
 such, as we should be Avilling to have him witness ; such, as he 
 can approve, justify, and reward ! Those certainly are the only 
 wise, the only prudent, human beings, who continually remember 
 this great truth ; and who at all times, in their amusements as well 
 as in their serious business, say in their hearts, ThouGod seestme. 
 No consideration is so solemn, so affecting, so useful, as this. 
 None possesses the same influence to restrain the hands, or the 
 heart, from sin ; to produce, preserve, or quicken, obedience ; or to 
 awaken, unceasingly, the most profitable attention of the soul to its 
 everlasting welfare, or its remembrance of that awful judgment, 
 where all its thoughts, words, and actions, will be displayed in the
 
 SER. VI.] OMNISCIENCE OF GOD. 14 g 
 
 light of God's countenance, and become the reason, and the measure, 
 of its final reward. 
 
 On the contrary, how imprudent, how sottish, how delirious, is 
 the conduct of him, who habitually forgets the presence of God ; of 
 whom it is truly said that God is not in all his thoughts ; and who, 
 settled upon his lees, quietly persuades himself, that the Lord will not 
 do good, neither will the Lord do evil. This man has either negli- 
 gently, or intentionally, removed from his mind the chief source of 
 virtuous conduct, the well-spring of hope, the great security against 
 temptation, the prime preventive of sin. He is left unguarded, 
 therefore, in circumstances infinitely dangerous ; and voluntarily 
 exposes himself to evils of infinite magnitude. Compared with this 
 man, the prodigal, who causelessly squanders a throne and an em- 
 pire, is a miser ; and the soldier, who, when the enemy surrounds the 
 citadel, sleeps at his post, is a faithful watchman. 
 
 6thly. Let every sinner remember, that God is present at the com- 
 mission of all his crimes. 
 
 When thoughts of rebellion, profaneness, and ingratitude, arise 
 in the soul ; when thoughts of pride, envy, malice, deceit, injustice, 
 and cruelty deform ; and when thoughts of intemperance, levity, 
 and lewdness, debase it; then God is in the polluted, guilty mind, 
 searching its secret chambers, and laying open to the full sunshine 
 all the hiding places of iniquity. 
 
 When the sinners, who are in this house, rise up in rebellion 
 against their Maker ; when you murmur against his government, 
 lay your sins to his charge, impeach his justice, mercy, and truth, 
 and wish that he were to exist and rule no more : When you form 
 impure, unjust, and fraudulent designs ; proceed to actions of vio- 
 lence and cruelty ; and become stout-hearted, and therefore emi- 
 nently far from righteousness : when you devise false doctrines 
 and systems, to lead yourselves, and others, astray ; deceive your- 
 selves, with arguments formed to justify sin, and flatter conscience 
 into quiet and security : when you oppose the truth of God ; dis- 
 honour his name ; revile his Son ; grieve his Spirit ; and profane 
 his Sabbath and Sanctuary, his commands and ordinances : when 
 finally, you ensnare, pollute, and destroy, others as well as your- 
 selves, by carrying all your evil designs into a guilty and dreadful 
 execution : then, however you may imagine yourselves concealed 
 by the shades of solitude, or the curtains of midnight, from the 
 view of every eye, God is present, sees, hears, and takes an ac- 
 count of all your thoughts, words, and actions. Then His eye, as 
 aflame of Jire, lights up a clear and searching day in your souls, 
 and around your steps; and shows in sun-beams the iniquities, 
 which you devise, utter, and perpetrate. 
 
 7thly. Let every Child of God remember, also, that hi& Creator is 
 equally present with all his conduct. 
 
 The Christian may be in his own view ; he may be in fact ; poor, 
 ignorant, little, and insignificant. When he reviews himself he
 
 150 OMNIPRESENCE AND [SER. VI. 
 
 may not unnaturally exclaim, / am a worm, and no man : when he 
 reviews his services, he may pronounce them too worthless to be 
 remembered of God : when he reviews his sins, he may believe 
 them so great, as to cut him off from every reasonable hope of a 
 share in the divine attention. But, notwithstanding his insignifi- 
 cance, fears, and doubts, he is not forgotten here ; and will not be 
 forgotten in the day, when God makes up his jewels. The tears, 
 which he has shed ; the prayers, which he has offered up ; the two 
 mites, which he has consecrated to God ; the cup of cold water, 
 which he has given to a fellow disciple ; were neither unnoticed nor 
 unregarded. God was present, when each act of humble and sin- 
 cere obedience was performed ; marked it with his eye ; recorded 
 it in his book ; and will acknowledge it at the final day. 
 
 From this constant, kind, and merciful regard of his Maker, no 
 situation, no circumstances, will preclude him, even for a moment. 
 However lowly, however solitary, however forgotten of mankind, 
 his course through life may be ; himself and his interests, his wants 
 and his woes, are tenderly, as well as continually, regarded by his 
 God. 
 
 In seasons of sorrow, of sickness, bereavement, or desertion ; 
 when he has lost his parents, or his children ; or is forsaken by his 
 former friends and companions : when the world begins to seem 
 to him a desert, and life to be a burden : God is then at hand, his 
 Father, and everlasting Friend ; and will be better to him than sons 
 and daughters. The Physician of the body, as well as of the soul, 
 will administer healing to his diseased frame ; pour the balm oi 
 consolation into his wounded spirit ; and enable him to say, Why 
 art thou cast down, O my soul ! and why art thou disquieted within 
 me ? Hope thou in God ; for I shall yet praise him, who is the health 
 of my countenance, and my God. 
 
 When those around him become hostile to his character, and to 
 his religion ; when he himself is hated, despised, and persecuted : 
 when for help he looks through the world in vain, and is ready to 
 sink in the gulf of despair: let him remember, that God has been 
 present, to behold all his sufferings ; and will effectually guard him 
 from every fatal evil. He may indeed be persecuted, but he will 
 not be forsaken; he may be cast down, but he will not be destroyed. 
 Let him also remember, that his afflictions, though they may seem 
 heavy, are but for a moment, and are, therefore, really light ; and 
 that they will work for him an exceeding and eternal weight of glory. 
 
 In seasons of temptation, when his resolution to resist, his forti- 
 tude to endure, his patience to suffer, his wisdom to devise means 
 of escape, and his diligence and faithfulness to use them,/// and de- 
 cline : or even when, immersed in sloth and security, he ceases to 
 watch over himself, and to guard against impending evil : God still 
 is present, to supply all his wants ; to renew his vigour ; to support 
 his yielding constancy ; to awaken in him new vigilance ; to quicken 
 in him a contrite sense of his backsliding ; to deliver him from the
 
 SER.V1.] OMNISCIENCE OF GOD 151 
 
 unequal contest ; and to bless him with returning hope, peace, and 
 safety. 
 
 When self-confidence, self-flattery, and self-righteousness, inflate, 
 deform, and betray him, when no Christian friend is near, to know, 
 to pity, or to rescue him : God, even then, is present, to humble, to 
 guide, and to restore him : and to enable him to find a safe path 
 over the otherwise insurmountable obstacles to his continuance in 
 the way of life. 
 
 Does he, with other humble followers of the Redeemer, mourn 
 in Zion the hidings of God's face, his own backslidings, or the de- 
 pression and sufferings of his fellow-christians ; and feel, as if both 
 himself and the Church were deserted and forgotten ? Let him re- 
 member, that, although his heavenly Father hath smitten him for 
 his sins with a rod, and for his iniquities with stripes / yet his cove- 
 nant he will not take away, nor forget his mercy ; that the walls of 
 Zion are continually before him ; and that she is graven on the palms 
 of his hands ; that, although a woman may forget her sucking child, 
 that she should not have compassion on the son of her womb ; yet will 
 her Redeemer not forget his Church ; and that He will keep her in 
 the hollow of his hand, and preserve her as the apple of his eye. 
 Let him remember, that JEHOVAH will soon lift upon him, and his 
 fellow-saints, the light of his countenance ; and will soon appoint, 
 unto them all, beauty for ashes, the oil of joy for mourning, and the 
 garment of praise for the spirit of heaviness. 
 
 Is he come to a dying bed ? Is Eternity, with all its amazing 
 scenes, beginning to be unveiled ? Is his final trial ready to com- 
 mence ? Is his account even now to be given ; his sentence to be 
 pronounced ; and his endless allotment to be fixed ? Behold on the 
 throne of Judgment that glorious person, who has promised, that 
 he will never leave him, nor forsake him. He is the Judge, by whom 
 he is to be tried ; the Rewarder, by whom his destiny is to be fixed 
 for ever. This divine Redeemer will now remember him as one of 
 those, for whom he died ; as one of those, for whom he has made 
 unceasing intercession before the throne of the Majesty in the Hea- 
 vens. 
 
 8thly. JVliat an affecting and amazing display mill be made of the 
 Omniscience of God, at the last Judgment! 
 
 On this solemn day, all mankind will be judged according to the 
 deeds done in the body. That these may be the foundation of the 
 righteous judgment of God, it is indispensable, that they should be 
 known clearly and certainly : the sins, together with all their ag- 
 gravations and palliations ; the virtues, with all their diminutions 
 and enhancements. To the same end it is equally necessary, that 
 the system of retribution should also be perfectly comprehended ; 
 so that every administration of reward, both to the righteous and 
 the wicked, should, throughout Eternity, be measured out to each 
 individual exactly as his whole character demands. Of course, 
 the knowledge, which will here be indispensable, will be a perfect
 
 152 OMNIPRESENCE &c. [SER. VI, 
 
 comprehension of this system, together with all the moral conduct, 
 and all the circumstances, of the innumerable beings, who will be 
 judged. The display of this knowledge, it is evident, will be the 
 greatest display announced by the Scriptures, and infinitely greater 
 than any other, conceivable by the human mind. This display will 
 be, also, far more affecting than any other : for on it will depend 
 all the immortal concerns of the innumerable children of Adam. 
 Yet such a display will certainly be made, to such an extent, as to 
 exhibit God in the character of an upright judge, an impartial dis- 
 penser of good and evil to his creatures ; as to stop every mouth, 
 and force every heart to confess, that he is just when he judgeth, 
 and clear when he condemneth. 
 
 What manifestations of the human character will then be made ! 
 How different will be the appearance, which pride, ambition, and 
 avarice, sloth, lust, and intemperance, will wear in the sight of God, 
 in the sight of the assembled universe, and in the sight of those, 
 who have yielded themselves up to these evil passions, from that, 
 which they have customarily worn in the present world. How low 
 will the haughty man be bowed down ! How will the splendour of 
 power and conquest set in darkness ! How will the golden moun- 
 tains of opulence melt away, and leave the dreaming possessor 
 poor, and naked, and miserable, and in want of all things. How 
 will the sensualist awake out of his momentary vision of pleasure, 
 and find it all changed to vanity and vexation of spirit ! How little, 
 in innumerable instances, will the worldly great then appear ! How 
 contemptible the renowned ! How weak the powerful! How fool- 
 ish the wise men, and disputers, of this world! On the contrary, 
 with what confidence and joy will the poor, despised, humble Chris- 
 tian lift up his head, and take his proper place in the great scale of 
 being, because he beholds his redemption arrived! Here, first, 
 his character will be openly acknowledged, and his worth confess- 
 ed. Last in the present world, he will be numbered among the 
 first in the world to come. A feeble, faded, half extinguished lamp 
 on this side of the grave, he will shine forth as the sun in the king- 
 dom of his Father. 
 
 How differently will our own characters appear from what we 
 imagine them to be, during our present life. Here most of our sins 
 are forgotten ; there they are all recorded in the book of Go'd's 
 remembrance. Here vast multitudes of them are concealed ; there 
 they will all be displayed in the open day. Here they are often 
 mistaken by self-flattery for virtues ; there they will be irresistibly 
 seen in all their native deformity. How delightful will it then be 
 to find, that they have been blotted out by the divine mercy as a 
 thick cloud ; that they have been expiated by the blood of the Re- 
 deemer ! What a consolation, what transport, will it be to find, that, 
 numerous and great as our iniquities have been, yet our whole cha- 
 racter was such in the eye of the heart-searching God, as to enti- 
 tle us, through the merits of Christ, to a reward of endless life and 
 glory !
 
 SERMON VII. 
 
 OMNIPOTENCE AND INDEPENDENCE OF GOD. 
 
 GENESIS xvii. 1. / am the Almighty God. 
 
 IN my last discourse, I considered the Omnipresence and Omni- 
 science of God. The next subject in the natural order of discus- 
 sion is his Almighty Power. 
 
 In the text, this attribute is asserted directly by God himself to 
 Abraham, when he renewed with him the covenant of grace, and 
 instituted the sacrament of circumcision. In a manner equally ex- 
 plicit, are similar declarations made throughout every part of the 
 Scriptures. 
 
 The Omnipotence of God is, also, easily demonstrated by Rea- 
 son; so easily, that no divine attribute has, perhaps, been so strongly 
 realized, or generally acknowledged. So general is this acknow- 
 ledgment, that a sober attempt to persuade a Christian audience of 
 the truth of this doctrine, would be scarcely considered as serious, 
 or as compatible with the dictates of good sense. An attempt to 
 impress this doctrine on the mind is not, however, liable to the same 
 objections, nor indeed to any objection. It cannot but be a pro- 
 fitable employment to examine, briefly, several things, in which 
 we find the most striking displays of this perfection. To such an 
 examination I shall, therefore, proceed ; and observe, 
 
 I. That the power of God is gloriously manifested in the work of 
 Creation. 
 
 Creation may be defined, the production of existence where 
 nothing was before. The power, displayed in the act of creating, 
 not only exceeds all finite comprehension, but is plainly so great, 
 as to exclude every rational limitation. It is impossible to believe, 
 that the power, which originally gives existence, cannot do any 
 thing, and every thing, which in its own nature is capable of being 
 done ; or, in other words, every thing, the doing of which involves 
 not a contradiction. When we contemplate creative power ; we 
 neither attempt, nor pretend, to form any estimate of its extent ; 
 but are lost in wonder and amazement at the character of him, who 
 gives being wherever he pleases. 
 
 On the simple act of creating, however, it is not easy for such 
 minds, as ours, to dwell. A single glance of the mind makes us 
 possessed of all, which we know concerning this effort of Omnipo- 
 tence, as it is in itself. But there are several things, relative to the 
 effects which it produces, capable of mightily enhancing our ideas 
 concerning this astonishing exertion of power. Of this nature is, 
 in the 
 
 VOL. I. 20
 
 154 OMNIPOTENCE AND [SER. VII. 
 
 1st. place, The -easiness and multitude of the things which were 
 created. 
 
 The world, which we inhabit, is itself a vast and amazing work. 
 The great divisions of Land and Water; the Continents and Oceans, 
 into which it is distributed ; nay, the Mountains and Plains, the 
 Lakes and Rivers, with which it is magnificently adorned ; are, 
 severally, sufficiently wonderful and affecting to fill our minds, and 
 to engross all the power of Contemplation. Nor are our thoughts 
 less deeply interested by the vast multitude of plants, trees, and 
 animals, with which every part of the Globe is stored at every 
 period of time. All these, also, rise and fall in an uninterrupted 
 succession. When one perishes, another immediately succeeds. 
 No blank is permitted, and no vacuity found : but creating energy, 
 always operating, produces a continual renovation of that which is 
 lost. 
 
 When we lift up our eyes to the Heavens, we are still more 
 amazed at the sight of many such worlds, composing the planetary 
 system. The Comets, which surround our Sun, greatly increase 
 our amazement by their numbers, the velocity of their motions, and 
 the inconceivable extent of their circuits. It is still more enhanced 
 by the union of these numerous worlds in one vast system, con- 
 nected by a common centre, and revolving round that centre with 
 a harmony, and splendour, worthy of a God. 
 
 But this system, great and wonderful as it is, is a mere speck, 
 compared with the real extent of the Creation. Satisfactory evi- 
 dence exists, that every star, which twinkles in the firmament, is no 
 other than a Sun, a world of light, surrounded by its own attendant 
 planets, formed into a system similar to ours. Forty-five thousand 
 such stars have been counted, by the aid of the Hcrschcllian Tele- 
 scope, in so small a part of the Heavens, that, supposing this part to 
 be sown no thicker than the rest, the same Telescope would reach at 
 least seventy-five millions in the whole sphere. By means of new 
 improvements in the same optical instrument, they have been found 
 to be numerous to a degree still more astonishing. Every one of 
 these is, in my view, rationally concluded to be the Sun, and Centre, 
 of a system of planetary and cometary worlds. Beyond this, I 
 think it not at all improbable, that, were we transported to the 
 most distant of the visible stars, we should find there a firmament 
 expanding over our heads, studded in the same manner with stars 
 innumerable. Nay, were we to repeat the same flight, and be 
 again wafted through the same distance, it is not improbable, that 
 we should behold a new repetition of the same sublimity and glory. 
 In this manner immensity appears, in a sense, to be peopled with 
 worlds innumerable, constituting the boundless empire of Jehovah. 
 How amazing, then, must be the power and greatness of Him, who 
 not only telleth the number of the stars, and calleth them all by their 
 names, but with a word spoke them all into being. 
 
 2dly. The peculiar nature and splendour of many of these works 
 strongly impress on our minds the greatness of creating power.
 
 SER. VII. J INDEPENDENCE OF GOD. J55 
 
 Of this nature are all those vast works in the Heavens, which I 
 have mentioned under the last head. To single out one of them ; 
 how glorious a work is the Sun ! Of what astonishing dimensions ! 
 Of what wonderful attraction ! Possessed of what supreme, un- 
 changeable, and apparently immortal glory ! Of what perpetual, 
 and incomprehensible influence on the world, which we inhabit : 
 not only causing it to move around its orbit with inconceivable 
 rapidity, but producing, over its extensive surface, warmth and 
 beauty, life and activity, comfort and joy, in all the millions of be- 
 ings, by which it is inhabited ! 
 
 Magnificent, however, as this object is, one mind is a more wonder- 
 ful, more important, more illustrious display of creating power, than 
 the whole inanimate universe. Suns with all their greatness and 
 glory are still without life, without consciousness, without enjoyment; 
 incapable, in themselves, of action, knowledge, virtue, or voluntary 
 usefulness. A mind, on the contrary, is possessed of all these 
 exalted powers, and is capable of possessing all these sublime at- 
 tributes. A mind can know, love, and glorify, its Creator ; can be 
 instamped with his image, and adorned with his beauty and loveli- 
 ness ; and can appear desirable and delightful to his eye. It can 
 reflect, as a mirror, the glory of the Lord, (for so ought the passage* 
 to be translated) and be changed into the same image, from glory to 
 glory, as by the Spirit of the Lord. It can love, and bless, its fel- 
 low-minds ; be loved, and blessed, by them ; and become an useful 
 and honourable instrument of advancing endlessly the universal 
 good of the intelligent kingdom. In all these glorious attainments 
 it can advance with an unceasing progress throughout Eternity. 
 In this progress, it can rise to the heights, where angels now dwell ; 
 and, passing those heights, can ascend higher, and higher, till, in 
 the distant ages of endless being, it shall look down on the most 
 exalted created excellence, which now exists, as the mere dawn- 
 ings of infantine intelligence. Worlds and Suns were created for 
 the use of minds ; but minds were created for the use of God. 
 
 3dly. The same impressions are strongly made, when we regard 
 God as the Author of life. 
 
 The communication of life is a creative act, entirely, and illus- 
 triously, superior to the mere communication of existence. In the 
 wonderful power, manifested in this communication, the glory of 
 God, in the character of the Creator, is pre-eminently displayed. 
 Accordingly the living God, and the living Father ; that is, the God, 
 who has life, originally, and independently, in himself, and is the 
 source of it to all living beings ; are titles, chosen to unfold espe- 
 cially the glory of the Divine nature. In the same manner, also, 
 our Saviour challenges this wonderful attribute to himself, as a 
 direct and unquestionable proof of his divinity. As the Father, 
 saith he, hath life in himself, so hath he given to the Son to have life 
 in himself. As the Father raiseth up the dead, and quickencth ; even 
 
 * 2 Cor. iii. 18.
 
 156 OMNIPOTENCE AND [SER. VII. 
 
 so the Son qwekeneth whom he will. In the same manner, it is else- 
 where said. It is the Spirit, that quickeneth. 
 
 The possession of life confers on every thing, which is the sub- 
 ject of it, a distinction, by which it is raised at once above all in- 
 animate matter. Even Vegetables, of which life is predicated in a 
 figurative sense only, derive from it a total superiority to all those 
 beings, which are found in the mineral Kingdom. Animal life, 
 which is life in its humblest degree, raises the being, in whom it 
 exists, totally above all those things, which are not animated, by 
 making them, at once, objects on which the emotions of the soul 
 may be employed, and subjects of pleasure or pain, happiness or 
 misery. Of these great distinctions, every one knows, no part of 
 the mineral or vegetable world is susceptible. 
 
 Rational life is an attribute, of importance and distinction far 
 higher still ; and is the most wonderful display of the divine ener- 
 gy, which the Universe contains. Indeed, it is in a sense the end, 
 for which all things else were created, and without which there is no 
 probability, that they would ever have been. In exact accordance 
 with the views, which I. have expressed on this subject, we find a 
 peculiar attention rendered to it by God, in the creation of Man. 
 Other things had been called into being, antecedently to this event ; 
 and Man, as the most important of all terrestrial beings, and the 
 end, for which they were made, was reserved to be the closing 
 work. The World, his magnificent habitation, was finished, before 
 the Tenant was formed, by whom it was to be occupied. Then 
 God held a solemn consultation on this new and interesting work, 
 and said, Let us make man in our own image, after our likeness. 
 This consultation, holden by the Persons of the Godhead on the 
 subject of communicating rational life, plainly and affectingly de- 
 clares it to be a higher and more noble object of divine power, than 
 all those which had preceded. From this pre-eminent importance 
 it arises, that the termination of it, usually denominated annihila- 
 tion, is in the view of the mind, invested with intense gloom, and 
 the deepest horror ; and that immortality, or the endless continu- 
 ance of rational life, is an object always encircled with radiance, 
 and regarded with exultation and rapture. 
 
 4thly. The manner, in which the Scriptures exhibit the work of 
 Creation as being performed, most forcibly impresses on our minds 
 the greatness of Creating power. 
 
 The greatness of power is discerned not only in the magnitude 
 of the effects which it produces ; but in the ease, also, with which 
 they are produced. In this we are led rationally and indeed irre- 
 sistibly, to discern, that the whole of the power possessed is not 
 exerted ; and that other and greater effects would, of course, spring 
 from superior efforts, of which the same power is obviously capa- 
 ble. When God created the Heavens and the Earth, he said, Let 
 there be light : Let there be a Firmament : Let the waters be gathered 
 into one place / and Let the dry land appear. All these and other
 
 SER. VII.] INDEPENDENCE OF GOD. 157 
 
 similar commands were exactly, and instantaneously, obeyed. In 
 a moment, Light invested the world ; the firmament arched above 
 it ; the waters rolled backward into their bed ; the dry land heaved ; 
 and the mountains lifted their heads towards Heaven. The World 
 with all its furniture and inhabitants, the Heavens with all their 
 magnificence, arose out of nothing, at a command. How superior 
 to all finite comprehension must be the power of Him, who spake, 
 and this stupendous work was done. 
 
 II. The Omnipotence of God is divinely displayed in the Govern- 
 ment of all things. 
 
 The existence, and attributes, which God has given to all beings, 
 He only can continue. He only holds together the innumerable 
 atoms, which compose the innumerable material forms, found in the 
 Universe ; the plants and trees, the hills and mountains, the 
 rivers and oceans. His power is the only bond, by which worlds 
 are bound ; or by which they are united in the planetary systems. 
 This Union, this continuance of their being, is both an effect, and 
 a proof, of the same energy, from which they were all originally 
 derived. The same energy upholds all their attributes, and con- 
 ducts all their operations. 
 
 These beings are endless in their multitude, immensely distant 
 in times and places, wonderful, often, in their greatness and impor- 
 tance, and to finite minds innumerable in their diversities. All, 
 also, are parts of one vast and perfect whole ; to the perfection of 
 which, each, in its appointed place and time, is indispensably ne- 
 cessary. What a power must that be, which, at one and the same 
 moment, works in every vegetable and animal system in this great 
 world ; which upholds, quickens, and invigorates, every mind ; 
 which, at the same moment, also, acts in the same efficacious man- 
 ner in every part of the solar system, and of all the other systems 
 which compose the Universe ! What must be the power of Him, 
 who sends abroad, every moment, immense oceans of light from 
 the Sun, and innumerable such oceans from the Stars ; who holds 
 all worlds in the hollow of his hand, retains them exactly in their 
 places, and rolls them through the fields of Ether with unceasing, 
 most rapid, and at the same time perfectly harmonious motions ; 
 and who, thus accomplishing every purpose for which they were 
 made, prevents the least disturbance, error, or imperfection. 
 
 III. The Omnipotence of God is strongly impressed on our minds 
 by the consideration, that it is unaltered and undecaying. 
 
 These mighty exertions have been already made through many 
 thousand years : still they are perfectly made. They are made 
 without intermission, rest, or relaxation. From century to century 
 the energy operates night and day ; and operates now with the same 
 force and effect, as at the beginning. Everywhere it is seen ; and 
 is seen -every where to be the same. It is, therefore, wholly un- 
 spent ; and plainly incapable of being spent, or diminished. 
 
 In this wonderful fact is exhibited unanswerable proof of that
 
 1 58 OMNIPOTENCE AND [SER. VII 
 
 sublime declaration of the Prophet : Hast thou not known, hast thou 
 not heard, that the Everlasting God, JEHOVAH, the Creator of the 
 ends of the Earth, fainteth not, neither is weary ? 
 
 REMARKS. 
 
 From this doctrine we learn, in the 
 
 1st. place, that God is absolutely independent. 
 
 By the absolute independence of God I intend, that he needs, 
 and can need, nothing to render his ability, either to do, or to enjoy, 
 whatever he pleases, greater or more perfect ; but that he possesses, 
 in and of himself, all possible ability for both these purposes ; so 
 that his desires can never be opposed, nor his designs frustrated, 
 either from want of knowledge to discern, or power to accomplish, 
 whatever is desirable, or useful. The proof of this Independence 
 is complete, in the account which has been given of the Omnipre- 
 sence, Omniscience, and Omnipotence, of God. He, who contrived, 
 who created, and who governs, all things, can contrive, create, and 
 do, whatever involves not a contradiction. He must, therefore, 
 have all good in his power, and possession ; and can plainly 
 need, and receive, nothing. Every created thing he made, and gave 
 it just such attributes as he pleased. Every thing continues in ex- 
 istence for just such a time, and in just such a state, as he chooses ; 
 and operates in that manner only, which is prescribed, or permitted, 
 by him. Nothing therefore can do, or be, what is, on the whole, 
 contrary to his choice. Of course He cannot be disappointed of 
 any purpose, unless we were to suppose him pleased to be disap- 
 pointed ; a self-contradiction too manifest to be admitted even by 
 a child. According to this scheme he says of himself, My counsel 
 shall stand, and I will do all my pleasure.* And again, He doth ac- 
 cording to his will in the army of heaven, and among the Inhabitants 
 of the earth / and none can stay his hand, or say unto him, What 
 doest thou ? 
 
 2dly. By this perfection, God is eminently qualified for the go- 
 vernment of all things. From what has already been said of the 
 manifestation of this divine attribute in the government of the uni- 
 verse, we cannot but perceive, that to this purpose the Omnipo- 
 tence of God is indispensable. The same power, which formed 
 this vast machine, is absolutely necessary to continue in their pro- 
 per places the several parts ; and to conduct the operations of the 
 whole to the ends, which they are destined to accomplish. By this 
 attribute only is God able to prevent all disorder and decay, and 
 to frustrate all opposition. Many of the Intelligent creatures, which 
 he has made, are possessed of such powers, as, if uncontrolled by 
 him, might occasion important obstructions to the progress of many 
 parts of his great kingdom, and a consequent frustration, or pre- 
 vention, of many of his designs. The mischiefs and miseries, 
 
 * See Isaiah xlvi. 10, and Dan. iv. 35.
 
 SER. VII. J INDEPENDENCE OF GOD. j 5 9 
 
 which, in the course of Eternity, might be introduced into the Uni- 
 verse, might easily exceed all finite estimation. But to every one 
 of these beings He is able to say, and actually says, as he said, in 
 ancient times, to the restless ocean, Hitherto shalt thou come, but 
 no further. 
 
 In the same manner he is infinitely able, also, to furnish all 
 beings, animated and inanimate, rational and irrational, with that 
 energy, by which they operate to the unceasing promotion of the infi- 
 nite good, which he has begun to accomplish. The Kingdom oi 
 God is a kingdom of means. With infinite wisdom and benignity 
 he has chosen to adorn his Intelligent creatures with such faculties, 
 as enable them to become subordinate agents in the great system, 
 to coincide voluntarily with him in the furtherance of his perfect 
 designs ; and thus to sustain the character of moral excellence, 
 and become lovely in his sight. Even the inanimate world, as a 
 passive instrument in his hands, and theirs, of promoting the same 
 designs, claims, in this manner, a species of inferior, but real, im- 
 portance, and shows forth the praise of its divine Author. But all 
 the powers and faculties, by which his creatures perform the re- 
 spective parts allotted to them, are continued, as well as given, 
 by his Omnipotence, which in this manner is every where glorified; 
 and is every where the Rock, on which is founded the great build- 
 ing of the Universe. 
 
 As God, by his Omniscience and Omnipotence, is possessed of 
 a complete sufficiency for the accomplishment of all his pleasure, 
 and thus rendered absolutely Independent ; it is evident, that he 
 must be infinitely removed from all fear, on the one hand, and from 
 all favouriteism, on the other. From the former of these conside- 
 rations it is certain, that he cannot in any degree be deterred from 
 the performance of any thing, which is right and good; and 
 from the other, that he cannot possibly be allured to the produc- 
 tion of any thing which is wrong, or injurious to his creatures. To 
 him, who is raised above all actual and possible want, who can 
 do what he pleases, and has, therefore, every thing in his posses- 
 sion, unchangeably and eternally, there can be no private, partial 
 interest ; no conceivable prejudice ; no bias, no undue regard, 
 towards any being. His views, and his conduct, alike, must be 
 impartial ; public ; founded on the real state of things ; and direct- 
 ed towards all beings according to their proper character and real 
 desert. His creatures can plainly present no motive to Him to 
 depart from that course of conduct, which in His view is wise and 
 good. Here, then, in the character, and circumstances, of the 
 Deity, an immoveable foundation is laid for universal, perfect, and 
 glorious Rectitude. 
 
 From the Omnipotence of God, also, is derived that awful cha- 
 racter, regarded by sinful beings with supreme dread, and by vir- 
 tuous ones with supreme reverence. Intelligent beings are govern- 
 ed only by motives. In this attribute, especially as inseparably
 
 160 OMNIPOTENCE AND [SER VII 
 
 connected with Omniscience, all such beings find most solemn and 
 cogent motives to fear that glorious and fearful name, JEHOVAH 
 their GOD ; to be terrified at the thought of sinning against him ; to 
 tremble at the effects of his anger ; and to abstain from rebellion 
 against his government. Here the Righteous find the strongest mo- 
 tives to resist temptation ; and the wicked, to return to their duty. 
 A powerless God, however lovely and excellent, could neither de- 
 fend his own honour, nor protect his creatures, however dutiful, 
 from injustice and ruin. To a Ruler of free agents, therefore, 
 Power is indispensable for the support of his own dignity, and the 
 safety and peace of his subjects. To the Ruler of all free agents, 
 Omnipotence is indispensable for the perfect establishment of his 
 infinite glory, and the obedience and consequent happiness of his 
 immense and eternal Kingdom. 
 
 3dly. How terrible an enemy to obstinate and impenitent sinners 
 is an Omnipotent God! 
 
 I love them that love me, and will cause them that love me to in- 
 herit substance ; / will render vengeance to mine enemies, and re- 
 ward them that hate me ; is language, completely descriptive of 
 the designs and dispensations of JEHOVAH, towards his rational 
 creatures. This is the only exhibition of the divine government in 
 the Scriptures : it is the only view, which can be satisfactorily 
 formed of tha?t government by Reason. No man can, for a moment, 
 seriously believe, that God can love, and reward, those who hate 
 him ; or hate, and punish, those who love him. Such conduct would 
 be wholly inconsistent with the nature of an intelligent being ; and 
 cannot, therefore, be attributed to the Author of all intelligence. 
 
 Let me now bring this subject home to the heart of every mem- 
 ber of this audience. Let me ask, and let each individual solemnly 
 answer in his own mind, " Do you love God ? Do you desire to 
 please him ? Do you cheerfully obey his commandments ? Do you 
 numbly and faithfully walk in his ordinances ? Or do you, with the 
 wicked of old, and of all succeeding ages, say unto God, Depart 
 from us, for we desire not the knowledge of thy ways ? What is the 
 Almighty, that we should serve him j and what profit should we have 
 if we pray unto him ? 
 
 Call to mind, I beseech you, how many denunciations of future 
 vengeance against impenitent sinners are uttered in his Word. Re- 
 member, that all these were uttered by Him, with a perfect know- 
 ledge of the guilt of sin, and of the extent of the punishment which 
 it demands ; with a perfect conviction of the rectitude of his own 
 designs, and with an immoveable purpose to carry them into exe- 
 cution. How certain is it, then, that they will be exactly executed ; 
 and that the impious and the profligate, impenitent and the unbe- 
 lieving, will drink the dregs of divine indignation! Consider in 
 how many forms of alarm these threatenings are delivered ; what 
 woes they contain ; and what, that is terrible, they do not con- 
 tain ! With these affecting things in view, remember that He, who
 
 SER.VII/1 INDEPENDENCE OF GOD jgl 
 
 has denounced these woes, He, who will execute these denuncia- 
 tions, is the Almighty God. How fearfully able is such a God to 
 inflict every punishment, and to execute every threatening ! What 
 amazing sources of suffering are within the limits of his Omni- 
 science and Omnipotence ! How easily can he make every pore, 
 faculty, and thought, the channel, and the seat, of inexpressible 
 anguish ! 
 
 Think, I beseech you, how utterly unable all other beings are to 
 deliver out of his hand. Who on Earth, or in Heaven, has an arm 
 like God, or can thunder with a -voice like Him ? His hand can reach, 
 as His eye can pierce, " beyond all limit." No caverns, no soli- 
 tudes, no depths of the earth or the ocean, can hide from Him the 
 miserable objects of his wrath. Should they ascend up into Hea- 
 ven; He is there. Should they make their bed in hell ; behold, 
 he is there. Should they take the icings of the morning, and dwell 
 in the uttermost parts of the sea; even there would his hand lead 
 them, and his right hand would hold them. Should they say, 
 Surely the darkness will' cover us : even the night would be light 
 about them. 
 
 Let these most affecting things sink deep into your hearts. Re- 
 member, that you were made, and are preserved in life, health, and 
 comfort, in probation and hope, by the Almighty power of God ; 
 and that on him you depend for every blessing present and future, 
 for safety from every evil, and for final deliverance from every 
 danger. On his pleasure alone is your being suspended, and your 
 welfare. Of what importance, then, is it to every one of you, that 
 he should love you, and be pleased with you ; and, of course, that 
 you should love Him, and faithfully labour to please him ? Have 
 you ever brought this subject home to your hearts, and pondered 
 it with that solemnity, which its importance requires ? Has the 
 amazing interest, which you have in obtaining the favour of God, 
 been realized by you ? Is it now a part of your plans for future life, 
 to begin the great work of attaining his approbation at some ap- 
 proaching period? Is this period fixed and known ? Are the terms 
 on which this immense possession may be gained, considered and 
 adopted, by you? Have you remembered, that Christ is the 
 only true and living way to acceptance, with God ; and through 
 faith in his blood, alone, is found the justification of life ? Have you 
 remembered that he has said, To-day, if ye will hear my voice, 
 harden not your hearts ? 
 
 Are you, on the other hand, prepared to encounter the exertions 
 of that power, which formed the earth and the heavens, when em- 
 ployed to inflict on you the terrible evils, threatened to all those 
 who displease him ? Have you devised, or can you devise, any 
 means of escape, or safety, in the day of visitation; any means, to 
 which you dare trust your souls, and with which you dare launch 
 into eternity ? He has told you of one way, in which safety may 
 certainly be found, and which leads directly to Heaven. Do you 
 
 VOL. 1. 21
 
 162 OMNIPOTENCE AND [SER. VII 
 
 know any other, which terminates in that happy place, and will 
 conduct you to everlasting joy ? 
 
 4thly. How useful a Friend must such a God be to the Righteous. 
 
 That God is a faithful and steadfast friend to the righteous, can- 
 not be questioned ; because they love, and labour, to please him, 
 and must therefore be loved of him ; and because they are the 
 friends and followers of his Son. Accordingly, he has disclosed in 
 his Word designs of mercy and goodness to them, so great, as al- 
 most to transcend belief, and to leave the mind rather lost in asto- 
 nishment than filled with expectation. He, who regards his own 
 character with the candour, and humility, of the Gospel ; who con- 
 siders how greatly and how often he has sinned, how guilty his life 
 must appear before God, and how utterly unworthy he is of the 
 least of all his mercies ; cannot but exclaim, when he casts his eye 
 over the promises of the Gospel, Who am I, O Lord God, that thou 
 hast brought me hitherto ? For thy word'* s sake, and according to 
 thine own heart, hast thou spoken all these great things to make thy 
 servant know them. Let thy name be magnified for ever : for now, 
 O Lord God, thou art God ; and thy words be true j and thou hast 
 promised this goodness unto thy servant ; and with thy blessing let 
 me be blessed for ever.* 
 
 In the Covenant of grace there are contained treasures of good, 
 to which no limit can be assigned. On this subject the Apostle 
 Paul, in comments of unrivalled sublimity, has expressed the most 
 accurate, as well as the most exalted and astonishing, sentiments, 
 which can be found even in the Scriptures. All things, saith he to 
 Christians, are yours ; Whether Paul, or ^polios, or Cephas, or the 
 world, or life, or death, or things present, or things to come $ all are 
 yours. And again, lam persuaded, that neither death, nor life, nor 
 angels, nor principalities nor powers, nor things present, nor things 
 to come, nor height, nor depth, nor any other creature, shall be able 
 to separate us from the love of God, which is in Christ Jesus our 
 Lord. And again, We know, that all things do\ labour together for 
 good to them that love God. From these declarations we learn, 
 that all things are the property, and the destined possession, oi 
 the righteous ; that no being, or event, shall preclude them from 
 the enjoyment of this mighty inheritance ; but that, on the con- 
 trary, every being and every event is employed, with one vast and 
 united effort, to place this boundless good in their hands. What- 
 ever, therefore, is really needed by them ; whatever is really good 
 for them, in the present life ; Avhatever can render their future im- 
 mortality blessed and glorious, God has covenanted to bestow on 
 them through the mediation of Christ. 
 
 When he, who can truly say to Corruption, " Thou art my father," 
 and to the Worm, " Thou art my mother, and my sister," turns his 
 eye to these wonderful promises, and to the immense assemblage 
 
 * 2 Samuel vii
 
 SER VII.] INDEPENDENCE OF GOD. 163 
 
 of blessings, which they convey ; he is naturally lost in amaze- 
 ment, and prepared to believe them, only in a loose and general 
 manner. Scarcely can he persuade himself, that they are not the 
 language of bold and sublime exaggerations, of ardent and daring 
 hyperbole, rather than sober communications of simple truth. 
 Were the rewards promised, the result of his own obedience ; well 
 might he doubt. But, when he remembers, that God has not sparea 
 his own Son, but delivered him up for us all, he cannot, if he would 
 act rationally, fail to unite with the Apostle in exclaiming, How 
 shall he not with him, also, freely give us all things ? The benevo- 
 lence, necessary to the origination, and the communication of 
 these blessings, is in this event proved beyond a question. 
 
 In the Omniscience of God we are presented with ample ability 
 to contrive, and in his Omnipotence with ample ability to accom- 
 plish, every part of this amazing sum of good. To Him, who 
 willed the Universe into being, it is equally easy to create great 
 enjoyments, as little ; many, as few ; endless, as momentary. The 
 vast system of Good, which he has promised, he can call into ex- 
 istence in a moment, with the same ease, with which he can create 
 an insect or an atom. Whatever he gives, his store cannot be les- 
 sened : nor can a preceding communication of good be, with Him, 
 a reason for refusing, or neglecting, to communicate again. Im- 
 measurably bountiful, he can never be weary of giving : immea- 
 surably powerful, he can never be weary of providing. 
 
 From the Omnipotence of God every righteous man may, then, 
 confidently expect a final deliverance from all his enemies, sorrows, 
 and sins; from death, and the grave; from future pollution, and 
 eternal wo. He may be certainly assured, that the same glorious 
 and everlasting Friend will communicate to him, and to his fellow- 
 christians, immortal life ; will enlarge their minds with increasing 
 knowledge ; will improve them with ever-growing virtue ; and will 
 supply them with endlessly advancing happiness. 
 
 othly. How great and glorious does God appear, as invested with 
 Almighty power ! 
 
 Great is the Lord, says the Psalmist, and greatly to be praised. 
 One generation shall praise thy works to another, and shall declare 
 thy mighty acts. All thy works praise thee, O Lord; and thy saints 
 shall bless thee. They shall speak of the glory of thy kingdom, and 
 talk of thy power. Thy kingdom is an everlasting kingdom, and 
 thy dominion endureth throughout all generations. Canst thou, says 
 Zophar, by searching Jind out God? canst thou find out the Almighty 
 unto perfection? It is high as heaven, what canst thou do? deeper 
 than hell, what canst thou know ? The measure thereof is longer 
 than the earth, and broader than the Sea. Who hath measured the 
 waters, says Isaiah, in the hollow of his hand; and meted out hea- 
 ven with the span; and comprehended the dust of the earth in a 
 measure ; and weighed the mountains in scales, and the hills in a 
 balance ?
 
 164 OMNIPOTENCE AND ' [SER. VII. 
 
 The Being, who made, upholds, and governs, the Universe, dis- 
 closes in these acts his own proper character ; a character infi- 
 nitely greater and more glorious than the highest creature can sus- 
 tain, or comprehend. All beings are before him as nothing, and 
 justly accounted unto him less than nothing, and -vanity. 
 
 We were not, indeed, present at the birth of this wonderful 
 Work. We did not behold the boundless midnight enlightened 
 with suns, or the desolate wilds of immensity filled with worlds and 
 their inhabitants. We did not hear the morning Stars sing together, 
 and the Sons of God shout for joy. But in the history of the Crea- 
 tion, dictated by the voice of God, we are presented with such 
 sublime views of this amazing subject, as stretch our imaginations 
 to the utmost, and fill our understanding with astonishing ideas. In 
 the same work, as it is daily seen by our eyes, we discern wonders 
 surpassing number and measure, and gloriously illustrating the 
 Power by which all are accomplished. In the history of past 
 events, also ; in the Deluge ; the Destruction of Sodom ; the Won- 
 ders of Egypt, of Sinai, and of Canaan; in the miracles of the 
 Prophets of Christ, and of the Apostles ; are such manifestations 
 of Almighty power, as cannot fail to astonish every mind, and fill 
 every heart with the most awful apprehensions of its Maker. 
 
 In the daily providence of God, we are also witnesses of the 
 amazing effects of his Omnipotence. In the rising and setting of 
 the sun, and the revolutions of the heavens, we behold a hand, 
 whose exertions disclaim all limit. We hear him, also, thundering 
 marvellously with his voice ; we see him sending forth lightnings 
 with rain, making the earth to tremble, and the mountains to fall, 
 pouring out rivers of fire from the volcano, and whelming cities 
 and countries in a general conflagration. 
 
 On the other hand, what pleasing and glorious proofs of the same 
 power are exhibited in its softer and gentler, its less awful, but not 
 less solemn exertions through the circuit of the seasons : in the 
 spring, particularly ; when God appears as the light of the morn- 
 ing when the sun ariseth, even of a morning without clouds ; and as 
 the clear shining of the sun after rain upon the tender herb of the 
 field. Then, with a hand eminently attractive and wonderful, he 
 diffuses life, and warmth, and beauty, and glory, over the face of 
 the world ; and from the death of winter, bids all things awake 
 with a general and delightful resurrection. The successive seasons 
 are replete with successive wonders, wrought by the same almighty 
 hand. Day .unto day, indeed, utter eth speech, and night unto night 
 showeth knowledge, concerning this great subject. He who does 
 not mark these astonishing disclosures, made in heaven and in 
 earth, in ten thousand and ten million forms, must be a brute ; and 
 he, who, surveying them, does not regard God as infinitely won- 
 derful in counsel, and excellent in working, has indeed eyes, but he 
 sees not ; ears, but he cannot hear ; and a heart, but he cannot un- 
 derstand. Every good man, on the contrary, must admire and
 
 SER.VTI.] INDEPENDENCE OF GOD. j 65 
 
 adore Him, who doeth all these things ; must rejoice with humble 
 gratitude, and divine joy, in all the stupendous displays of his 
 goodness ; must tremble at the terrible things, which he doeth in 
 righteousness, when his judgments are abroad in the earth; and 
 must, on every occasion, be ready to exclaim : Who is like unto 
 thee, Lord : glorious in holiness, fearful in praises, doing won- 
 ders ?
 
 SERMON VIII. 
 
 BENEVOLENCE OF GOD PROVED FROM THE WORKS OF CREATION 
 AND PROVIDENCE. 
 
 1 JOHN iv. 8. For God is love* 
 
 HAVING considered the existence, and the natural attributes, of 
 God, at some length ; I shall now proceed to the next subject of 
 theological inquiry ; viz. his moral attributes. In the order, best 
 suited to the method of discussion, which I have preferred, that, 
 which first offers itself for examination, is his Benevolence. 
 
 This perfection is ascribed to God in the text, in a singular man- 
 ner. It is not asserted, that God is benevolent, but that he is Benevo- 
 lence ; or that Benevolence is the essence, the sum, of his being and 
 character. The force, and beauty, of this assertion, will be felt by 
 every one, who attends to it, without any remarks from me. 
 
 That Ayatv} signifies the kind of Love, which in English is called 
 Benevolence, will not, I presume, be questioned. If any one is at 
 a loss concerning this fact ; he may be satisfied by reading St. 
 PauPs extensive definition of this word, contained in the 13th chap- 
 ter of the first Epistle to the Corinthians. 
 
 In canvassing this important subject, I propose to inquire in what 
 manner it is exhibited to us, in the 
 
 I. place, by Reason $ and 
 
 II. by Revelation. 
 
 I. I propose to Inquire in what manner it is exhibited to us by Rea- 
 son. 
 
 In examining this part of the subject I shall 
 
 1st. Allege several arguments, furnished by Reason, in proof of 
 the Benevolence of God; and 
 
 2dly. Answer theprincipal Objections to this Doctrine. 
 
 The importance of the question, Whether God is a Benevolent 
 Being, is no less than infinite. Every thing, therefore, which seri- 
 ously affects it, must be of high moment to every Intelligent crea- 
 ture. The decisions of Reason on this subject, undoubtedly affect 
 the question in a serious manner ; and are of course very interest- 
 ing to us. Although I can by no means admit, with many of my 
 fellow-men, respectable for their understanding and worth, that the 
 Benevolence of God is not capable of being completely proved, or 
 that it is not in fact completely proved, by the Scriptures, indepen- 
 dently of all other sources of argument ; yet I cannot help believ- 
 ing, that, if the proof furnished by Reason be satisfactory also 
 and can be fairly exhibited as satisfactory, the minds of many men,
 
 SER.VIIL] BENEVOLENCE OF GOD 167 
 
 at least, will rest on this subject with a conviction more unmingled, 
 a confidence less exposed to danger and disturbance. To com- 
 pass this object, if it can be compassed, will, then, be very desi- 
 rable. 
 
 It is hardly necessary for me to observe, that the question, con- 
 cerning the amount of the evidence, which Reason gives concern- 
 ing this doctrine, has long been, and is still, disputed. It is well 
 known to many of this audience, that Divines and other Christians, 
 as well as other men, differ in their opinions about it ; and that the 
 proofs of the divine benevolence from Reason are regarded by 
 many persons of reputation as insufficient. I have myself enter- 
 tained, heretofore, opinions on this subject, different from those, 
 which I now entertain. As I have not seen it discussed in such a 
 manner, as satisfied my own wishes ; I shall now consider it with 
 more particularity, than might otherwise be necessary. 
 
 The Self-existence, Eternity, Immutability, Omnipresence, Omnis- 
 cience, and Omnipotence, of God have, I flatter myself, been clearly 
 proved by arguments, derived from Reason. From these attributes 
 it has, I trust, been unanswerably evinced, that God is absolutely 
 independent ; that all things, which can be done, or enjoyed, are in 
 his power and possession ; and that he can neither need, nor re- 
 ceive any thing. From these considerations it is evident in the 
 1st. place, That God can have no possible motive to be malevolent. 
 It will not be pretended, that the nature of things can furnish any 
 such motive. That to be malevolent is a more desirable character 
 or state of being, than to be benevolent, cannot be asserted, nor be- 
 lieved. Nor can any motive to this character be presented to God 
 from without himself, or from other beings. As all other beings, 
 together with every thing pertaining to them, are, and cannot but 
 be, just what he pleases ; it is certain, that he can gain nothing to 
 himself by the exercise of malevolence. Finite beings may dis- 
 cern good in the hands of others, which they may covet, and at the 
 same time be hindered from possessing, unless by the indulgence 
 of fraud, injustice, or unkindness ; or by attacking, and injuring, 
 such, as prevent from gaining the beloved object. Those who pos- 
 sess it, they may envy, or hate. Those, who hinder them from 
 gaining it, they may regard with resentment or anger; and, under 
 the influence of these malignant passions, may be induced to dis- 
 turb their rights, and invade their happiness. But it is plain, that 
 these considerations can have no more application to God, than the 
 circumstances, which give them birth. All good is actually in his 
 possession : there is, therefore, nothing left for him to desire. All 
 beings and events are exactly such, as he chooses either to produce, 
 or to permit ; and such as he chose, antecedently to their existence. 
 He can, therefore, have nothing to fear, or to malign. As he gave 
 all, which is possessed by other beings ; he can evidently neither 
 gain, nor receive any thing. If he be malevolent, then, he must 
 sustain this character without a motive.
 
 J68 BENEVOLENCE OF GOD. [SER VIII. 
 
 2dly. Jin Omniscient Being cannot but see, that it is more glorious 
 to himself, and more benejicial to his creatures, to sustain, and to ex- 
 hibit, a benevolent character, than its contrary : or, in other words, 
 m every respect more desirable. 
 
 The glory of the Creator and the good of his creatures involve 
 every thing, that is desirable. That this character, in its existence 
 and exercise, is on both these accounts more desirable than its con- 
 trary, cannot be questioned. We, narrow as our faculties are, per- 
 fectly know this truth. It is, therefore, absolutely desirable. That 
 this truth must be seen by an Omniscient Being, in a manner infi- 
 nitely superior to that, in which we see it, hardly needs to be as- 
 serted. 
 
 The desirableness of this conduct, arising from the glory of the 
 Creator and the good of his creatures, seems to present, when we 
 consider it as extending through Eternity, an infinite motive to the 
 Creator, to cherish a benevolent character, and to manifest it in all 
 his conduct. To the power of this motive there is at the same time, 
 no motive opposed. On the contrary, we know, and the Creator, 
 in a manner infinitely more perfect, knows, that the existence and 
 exercise of a malevolent character would be infinitely dishonour- 
 able to himself, and in the progress of Eternity infinitely injurious 
 to his creatures. Each of these considerations presents to the Crea- 
 tor an infinite motive to exercise Benevolence on the one hand, and 
 not to exercise malevolence on the other. If, then, he has in fac f 
 exercised malevolence ; he has done it without any motive, and 
 against the influence of both these : each of them of infinite im- 
 portance. 
 
 Thus it is I think clearly certain, that God cannot be induced to 
 exercise a malevolent spirit, because malevolence is in itself a de- 
 sirable character ; nor because the nature of things offers any en- 
 joyment, which, upon the whole, is good, to the indulgence of this 
 disposition ; nor because He does not perfectly know these truths. 
 If he is malevolent, then, he is so from an original, inherent pro- 
 pensity in his own nature ; a propensity, uninfluenced by truth, and 
 immoveable by motives. 
 
 How far such a character can be rationally supposed to be pos- 
 sible in a being, who has all things in his power, it is difficult to de- 
 termine. The observations, already made, clearly prove, that such 
 a being must discern with absolute certainty the infinite disadvan- 
 tage of indulging this spirit. The difference between rejoicing in 
 all his works, as means of glory to himself, with a consciousness, 
 that he has formed and conducted them to this exalted end, and 
 feeling the gloomy, dreadful pain of boundless malice, is in itself 
 obviously boundless. If, then, God has not chosen this enjoyment; 
 he has failed to choose it, with a clear discernment, that it was in 
 his power, and under the influence of a disposition, which would 
 not yield to conviction, nor to motives, infinite in their magnitude. 
 That he has not exercised this disposition I shall now proceed to 
 show ; and for this purpose observe,
 
 SER. VIII.] BENEVOLENCE OF GOD. 169 
 
 3dly. The only conduct, which a Creator can receive with pleasure 
 from his creatures, must plainly be attachment, reverence, and the 
 voluntary obedience which they produce. 
 
 Whether the Creator be benevolent, or malevolent ; it is impos- 
 sible, that he should not choose to be loved, reverenced, and 
 obeyed. But the real Creator has so formed his works, and so 
 constituted his Providence, that the minds of men, irresistibly, and 
 of absolute necessity, esteem a benevolent being more than one 01 
 the opposite character. I do not mean, here, that this is the dictate 
 of the heart ; but I mean, that it is the unavoidable dictate of the 
 intellect ; of the conscience and understanding. The intellect is 
 so formed by the Creator, that it is impossible for it to think other- 
 wise. Any person, who will make the attempt, will find it beyond 
 his power to approve of malevolence at all. If, therefore, the 
 Creator be malevolent, he has so formed his Intelligent creatures 
 in this world, that they cannot possibly esteem his character. In 
 other words, he has made them incapable, by a natural necessity, 
 of rendering to him that regard, which in itself, or in its conse- 
 quences, is the only possible conduct, on the part of his Intelligent 
 creatures, which a Creator can have proposed, when he gave them 
 existence. 
 
 Should it be objected, that Benevolence is estimable in the nature 
 of things ; that to see its nature is the same thing as to esteem it ; and 
 that, therefore, Intelligent creatures cannot avoid experiencing this 
 esteem : I answer, Should it be granted, as I think it must, that all 
 this is true, still an Omnipotent Creator might, for ought that appears, 
 have formed Intelligent creatures with such optics, with powers oi 
 understanding so directed, that they might have seen his character 
 in an estimable light. Hypochondriacal and insane minds are direct 
 proofs, that minds can exist, with directly opposite views to those, 
 which Intelligent creatures in this world usually experience. Nor 
 is there any evidence, that an Omnipotent being could not so form 
 Intelligent creatures, as to vary their modes of perception in any 
 manner, and to any extent, which pleased him. At the same time 
 it is perfectly obvious, that, as we are wholly passive in receiving 
 ideas and impressions, he might, with entire ease, have given us 
 just such ideas as he pleased, by presenting to us only those ob- 
 jects, from which they would be derived. In this manner he might 
 have prevented us from forming any conceptions of his moral 
 character ; and led us only to admire his Omniscience and Omni- 
 potence, in the stupendous works, which they are capable of pro- 
 ducing. This, it is believed, involves no contradiction ; and every 
 thing, which does not involve a contradiction, such a Being can 
 confessedly perform. 
 
 Should the scheme, which I have here suggested, not be admit- 
 ted ; I answer again : There was no necessity, that he should cre- 
 ate Intelligent beings at all; and there is no conceivable motive, 
 which could induce an infinite Being to form Intelligent creatures, 
 
 VOL. I. 22
 
 170 BENEVOLENCE OF GOD. [SER. VITI 
 
 who, from their nature and their circumstances, could not possibly 
 esteem, but from absolute necessity must disesteem, him. 
 
 But this is not all. Men are so formed, as irresistibly to hate 
 and despise Malevolence. This conduct, on their part, is the un- 
 varying dictate of mere intellect, as well as of the heart. It is, 
 therefore, absolutely necessary: the unavoidable result of that 
 state of things, which he himself has formed ; is his own immediate 
 work ; and, so far as we know, the only work, of an Intelligent 
 nature, which he has produced : being found in all men, and there- 
 fore justly presumable of all other Intelligent creatures. It is, 
 hence, unavoidably concluded to be a direct, and genuine, expres- 
 sion of his choice. If, then, we suppose the Creator to be a male- 
 volent being ; he has thus necessitated, beyond a possibility of its 
 being otherwise, his Intelligent creatures to hate and despise that, 
 which he supremely loves and approves ; viz. his own moral cha- 
 racter ; and to esteem and love that, which he supremely hates and 
 despises ; viz. the moral character, which is directly opposed to 
 his own. This he has further necessitated them to do, with the 
 entire, and irresistible, approbation of their own understanding and 
 conscience ; and, therefore, without any possibility of a future con- 
 viction, on their part, that this conduct is wrong in them, or that 
 they are, on this account, guilty, blameworthy, and justly punish- 
 able. On the contrary, they are furnished with complete convic- 
 tion, that this conduct is right, praiseworthy, and rewardable ; a 
 conviction, which can never be removed, nor weakened; and which 
 will attend them through every period of their future being. Thus 
 he has, in the most perfect manner, and, at the same time, in the 
 manner most perfectly unaccountable, formed Intelligent beings so, 
 as effectually to prevent the only end, which he could propose in 
 their creation, from ever being accomplished. 
 
 4thly. The Creator has placed mankind either in a state of trial, 
 or a state of reward: but our present state is, on neither of these 
 suppositions, compatible with the doctrine, that He is malevolent. 
 
 I say, that mankind are placed either in a state of trial, or a 
 state of reward ; because rational creatures can exist in no possible 
 situation, except one of these two. If, then, we are placed in a 
 state of reward; we are beyond measure more happy, and less 
 miserable, than is consistent with the character of malevolence in 
 the Creator. No man can say, or believe, that the present state 
 of the human race is so unhappy, as to satisfy the desires or ac- 
 complish the purposes, of infinite malevolence. 
 
 If we are in a state of trial ; our circumstances are equally in- 
 consistent with the designs of a malevolent disposer. All our op- 
 position to his character and designs is necessarily and perfectly 
 approved by our own consciences ; and all our approbation and 
 love towards the opposite characteristics is equally approved by 
 the same umpire. In the mean time, our approbation, or adoption, 
 of malevolence, or our disesteem, and rejection, of benevolence, is
 
 SER.VIII.] BENEVOLENCE OF GOD. J7 j 
 
 in the same necessary and perfect manner condemned by our con- 
 sciences. But these are the only kinds of conduct, in which we 
 can possibly be guilty of revolt, or disobedience, to a malevolent 
 Creator. For these only can we, then, be tried and condemned 
 by him. Should we, accordingly, be condemned and punished, we 
 shall still necessarily, certainly, and for ever discern, beyond a 
 doubt, that in all that, for which we are punished, we acted with 
 entire rectitude. Of course, whatever punishment we receive, we 
 shall still be supported by the entire approbation of our own minds ; 
 and shall, therefore, be far removed from that finished misery, 
 which could not fail to be destined by infinite malevolence for the 
 punishment of its enemies. We should know, that our conduct was 
 right, and excellent ; should dwell upon it with entire satisfaction 
 and should feel no small support, no contemptible alleviation of 
 our sufferings, in the conviction, that our punishment was unmerit- 
 ed, and unjust ; and that the evil, for which we suffered, existed, 
 not in ourselves, but in our iniquitous sovereign. 
 
 If it can be supposed, that such a Being could confer rewards 
 on any of his creatures ; it is evident, that he must confer them on 
 such, as resembled him in their disposition, and approved of his 
 moral character ; and for this very resemblance and approbation. 
 But it is perfectly easy to perceive, that the happiness, which would 
 constitute their reward, must be embittered by a complete convic- 
 tion, that the conduct, for which they are rewarded, was in itself 
 wrong, vile, and despicable ; that they themselves were vile and 
 despicable in loving and practising it ; that their happiness is 
 wholly unmerited ; and that those, who are punished by the same 
 being, are far more excellent than themselves, and in truth are the 
 only excellent beings. Of course, their happiness must be deeply 
 embittered by a miserable sense of unworthiness ; by a perpetual 
 self-condemnation. Such must be the manner, in which this sup- 
 position exhibits the conduct of the Creator towards his enemies, 
 on the one hand, and towards his friends, on the other. 
 
 All these considerations are enhanced, by the great fact, thai 
 God has so constituted the world, as to make misery the only legiti- 
 mate and natural consequence of malevolence, and happiness the only 
 natural consequence of benevolence. In this manner has he irresis- 
 tibly impressed these truths on the minds of men ; exhibited them 
 as practical certainties, visible in all their practical concerns ; and 
 thus fixed them beyond removal in the minds of his Rational crea- 
 tures. When we remember, that these things were contrived, and 
 chosen, by an Omniscient being, who, of course, discerned their 
 real nature and import, before he chose them ; we cannot but dis- 
 cern, that they grow necessarily out of the character of a benevo- 
 lent Creator, but are utterly inconsistent with the opposite charac- 
 ter. 
 
 5thly. The goodness of God, displayed in the present world, is a 
 strong argument, that he is a benevolent Being.
 
 J72 BENEVOLENCE OF GOD. [SER. VIIL 
 
 St. Paul observes, that God left not himself without witness to 
 the Heathens, in that he did good, and gave them rain from heaven, 
 and fruitful seasons, filing their hearts with food and gladness.* 
 In this passage God himself declares, that his goodness to man- 
 kind, in the several particulars here recited, is a witness to them 
 of his true character. What the Scriptures here declare, the Rea- 
 son of man has in every age approved. All nations have sup- 
 posed God to be a good Being ; and, whenever they have employ- 
 ed themselves in accounting for the origin of evil by attributing it 
 to the agency of superior beings, they have, in no case within my 
 recollection, attributed it to the Original, or Supreme, God. Him 
 they have uniformly believed to be a good, or benevolent, Being. 
 
 When we examine the works of Creation and Providence, we 
 are liable, in pursuing this argument, to a considerable degree of 
 perplexity, arising from the vast multitude, and perpetual com- 
 plication of the things to be examined. To prevent this per- 
 plexity, into which men fall very easily, I know of no better method, 
 than to lay hold of certain prominent and distinguishing features 
 of these works, from which we may derive correct general apprehen- 
 sions of their nature, without confounding ourselves by dwelling on 
 particulars. This, after premising, that in every part of such an 
 examination we must carefully separate what is done by men, from 
 what is done by God, I shall attempt to accomplish under the fol- 
 lowing heads. 
 
 1st. God makes mankind the subjects of extensive enjoyment in the 
 present world. 
 
 Our health, food, and raiment, are means of enjoyment to us 
 daily, throughout our lives. Our friends and connexions, also, 
 continually, and extensively, contribute to our happiness. The 
 pleasantness of seasons ; the beauty and grandeur of the earth and 
 the heavens ; the various kinds of agreeable sounds, ever fluctua- 
 ting on our ears ; the immensely various and delightful uses of lan- 
 guage ; the interchanges of thought and affection ; the peace and 
 safety, afforded by the institution of government; the power and 
 agreeableness of motion and activity ; the benefit and comfort, af- 
 forded by the arts and sciences, particularly by those of writing, 
 printing, and numbering ; and the continual gratification, found in 
 employment; are all, in a sense, daily and hourly sources of good 
 to man ; all furnished, either directly or indirectly, by the hand of 
 God. If we consider these things with any attention^ we shall per- 
 ceive, that some of them are unceasing ; and that others of them are 
 so frequently repeated, as almost to deserve the same appellation. 
 We shall also perceive, that they are blessings of high importance 
 to our well-being ; and that, notwithstanding this character, they 
 are apt to be forgotten in the list, which we form of our blessings, 
 and to be numbered among those, which we call things of course. 
 
 * Acts xiv. 17
 
 SER. VIII.] BENEVOLENCE OF GOD. 373 
 
 It ought to be remembered, that in this manner we are prone to di- 
 minish both the number and the greatness of our blessings, and the 
 goodness of God in bestowing them ; and that we are thus apt to 
 regard them with a very erroneous estimation. But if we consider 
 the number, and the importance, of these and the like blessings ; 
 the frequent recurrence of some of them, and the uninterrupted 
 continuance of others ; we cannot fail, if influenced by a just and 
 candid spirit, to unite with the Psalmist in his earnest wish, that men 
 would praise the Lord for his goodness, and for his wonderful works 
 to the children of men. 
 
 2dly. God has furnished mankind with many alleviations, and 
 many remedies, for the evils, which they suffer in the present world. 
 
 Of this nature are the innumerable medicines, which he has pro- 
 vided for the relief, or the cure, of our diseases ; fire, for our deliver- 
 ance from the evils of cold ; shade, from those of heat ; rest, from 
 those of labour ; sleep, from those of watching ; together with innu- 
 merable others, which cannot here be mentioned. I feel myself 
 obliged, however, to take notice of the attention, which God has 
 given to the preservation of life, of health, and of safety, in the 
 warnings, which our senses give us of the approach, or the exist- 
 ence, of injuries, in an innumerable variety of ways ; and in the 
 various instinctive efforts, by which we are, in a sense involuntarily, 
 either guarded, or relieved. Thus, on the one hand, pain warns us 
 of almost all injuries, to which our bodies are exposed, or by which 
 they have begun to be affected. On the other, the eye, by its 
 power of contracting the pupil, instinctively exercised, defends 
 itself from the blindness, which would otherwise necessarily ensue 
 from the admission of too great a quantity of light. The hands 
 also, and other members, are instinctively employed to defend us 
 from evils, in many cases, where contrivance would come too late 
 for our safety. To mention one more example ; fear, the most 
 active and sudden of all our passions, is a continual preservative 
 against innumerable evils, by which we are threatened. Nor 
 ought I here by any means to omit the self-restoring power of our 
 bodies, so remarkable in recovering us from sickness, in the heal- 
 ing of wounds, and in the renewal of our decayed faculties. 
 These, and innumerable other things, of a nature generally si- 
 milar, are certainly strong proofs of the goodness of God to man- 
 kind. 
 
 3dly. The original and main design of each particular thing ap- 
 pears plainly to be benevolent. 
 
 This is an argument of Dr. Paley on the subject of the present 
 discourse ; and is certainly a sound one. The eye is made to fur- 
 nish us with the benefit of seeing ; the ear, of hearing ; and the 
 palate, of tasting. The organs of speech are manifestly intended 
 for the purpose of articulation ; the hands and the feet for their 
 well known important uses. The evils, to which these several 
 things are subject, are in the mean time incidental, and not parts
 
 174 BENEVOLENCE OF GOD. [SER. V1I1 
 
 of the main design. No anatomist, he observes, ever discovered 
 a system of organization, calculated to produce pain and disease. 
 But the character, the disposition of the Contriver is, undoubtedly, 
 chiefly seen in the main design of the contrivance ; and this is justly 
 observed to be universally benevolent. In the state and circum- 
 stances of Infants, where this contrivance is complicated with few 
 appendages, we see, usually, the most pure, unmingled enjoyment; 
 although even here it is not a little alloyed by many mixtures, de- 
 rived from the agency of man. 
 
 4thly. All the blessings, experienced by mankind, are bestowed on 
 sinful beings. 
 
 The subject of moral evil will be further examined under the 
 head of objections against this doctrine. At the present time I am 
 only concerned with the fact, that it exists in the human race. On 
 these guilty beings, then, the blessings of this world are bestowed. 
 It will not be denied, that the communication of good to an evil, 
 ungrateful creature, is a far higher manifestation of goodness, than 
 the communication of the same good to a virtuous and grateful 
 one. As, therefore, all the blessings, found in the present world, 
 are in every instance given to creatures of this evil character ; the 
 goodness of God in giving them is enhanced beyond our compre- 
 hension. An impartial and contemplative mind, when observing 
 the conduct, and marking the character, of the human race, cannot 
 but be struck at the sight of such extensive beneficence, commu- 
 nicated unceasingly, for so many ages, to beings of such a charac- 
 ter. The patience and forbearance of God, particularly, towards 
 such a world as this, are an illustrious proof of his benevolence. 
 Mankind rebel against his government ; accuse him of weakness, 
 injustice, and cruelty ; murmur against his dispensations ; profane 
 and blaspheme his name ; refuse to him the only regard, which they 
 can render him, namely, reverence, love, and obedience ; and pay 
 this regard to men and beasts, reptiles and stocks. In the mean 
 time they deceive, defraud, pollute, hate, oppress, and murder, each 
 other ; and make it a great part of their whole employment to carry 
 violence, death, and devastation, through the world. All these 
 have also been their employment, and their character, ever since 
 the apostacy : a character, perfectly understood and comprehended 
 by God. Still he has patiently waited on them six thousand years ; 
 has forborne to execute the vengeance, which this evil conduct has 
 universally merited ; has returned day and night, summer and win 
 ter, seed-time and harvest, to this polluted world ; and has given 
 its inhabitants unceasingly, rain from heaven, and fruitful seasons, 
 filling their hearts with food and gladness. Can our minds conceive 
 af a character, at once wise and just, and at the same time fraught 
 with higher benevolence ? 
 
 II. I shall now attempt to answer the Objections, usually made to 
 this doctrine. 
 
 These are all reducible to two
 
 SER. VIII.] BENEVOLENCE OF GOD. 175 
 
 1 st. The existence of Moral evil ; and 
 
 2dly. The existence of Natural evil. 
 
 On the existence of Moral evil I observe in the 
 
 1 st. place, that God cannot be proved to be the efficient cause of sin. 
 
 It is, I think, dictated by Reason, as well as Revelation, that, no 
 man may say, when he is tempted, I am tempted of God : for God 
 cannot be tempted with evil, neither tempteth he any man : But every 
 man is tempted, when he is drawn away of his own lust, and enticed. 
 Then, when lust hath conceived, it bringeth forth sin; and sin, when 
 it is finished, bringeth forth death. 
 
 It will not be disputed, that we ought not to admit the doctrine, 
 that God is the efficient cause of sin, until it is proved. Until this 
 is done, therefore, Man is unquestionably to be acknowledged as 
 the cause of his own sin. 
 
 2dly. It cannot be proved, that God was obliged, either by justice 
 or benevolence, to prevent sin from existing. 
 
 A state of trial supposes a liability to sin ; and it cannot be pro- 
 ved, that it is inconsistent with justice, or benevolence, for God to 
 place his rational creatures in a state of trial. The benevolence 
 of God, in this case, is to be estimated by a clear and complete 
 comprehension of all the ends, which he has in view, and of the 
 nature, fitness, or unfitness, of all the means to those ends. But 
 of such a comprehension we are not possessed ; and therefore are 
 certainly unable to discern, that it is inconsistent with perfect be- 
 nevolence to place us in such a state. If we are to be rewarded; 
 it would seem necessary, as well as proper, that we should be tried; 
 because our own conduct is the only thing, for which we can be re- 
 warded. That benevolence may propose such a trial, in order to 
 such a reward, appears to be the natural and universal dictate of 
 Reason. 
 
 All that Justice seems to require, in this case, is, that more and 
 higher motives to obedience, than to disobedience, should be pre- 
 sented to the mind of the probationer. This in the present case is 
 certainly, and invariably, the fact. 
 
 3dly. It cannot be proved, that the existence of sin will, in the end, 
 be a detriment to the Universe. 
 
 Until we know what will be both the progress and the end, we 
 certainly can never prove this proposition ; because the means of 
 proof lie beyond our reach. All moral beings are governed by 
 motives only. What motives will, upon the whole, produce the 
 greatest good, united with the least evil to the Intelligent kingdom ; 
 and how far the fall and punishment of some moral beings may, in 
 the nature of the case, be indispensably necessary to the perseve- 
 ring obedience of the great body, cannot be determined by us. 
 But, until this is done, and indeed many other things of great mo- 
 ment to the question, it can never be proved, that the existence of 
 moral evil is injurious to the Universe ; or the permission of it, in- 
 consistent with the most perfect good-will on the part of God.
 
 176 BENEVOLENCE OF GOD. [SER. VIII. 
 
 At the same time, I acknowledge myself utterly unable, and my 
 complete conviction, that all other men are unable, to explain this 
 subject so, as to give to an inquirer clear and satisfactory views, by 
 the light of Reason, of the propriety of permitting the introduction 
 of moral evil into the Intelligent system. 
 
 The only object, which I have in view, or which is necessary to 
 my present purpose, is to show, what I persuade myself I have 
 shown, that no proof can be drawn from this source against this at- 
 tribute in the Creator. 
 
 2dly. The existence of Natural evil is also objected against the 
 benevolence of God. 
 
 On this subject I observe in the 
 
 1st. place, that in considering this objection we are bound to sepa- 
 rate carefully the evils, which are caused by God, from those, which 
 are produced by men. Were this separation accurately made, we 
 should all be astonished to see how small would be the number of 
 evils, of which God is the proper author. Were we to consider 
 attentively the multitude of sufferings, brought upon mankind by 
 the evil disposition of themselves, and their fellow-men, either me- 
 diately or immediately, the mass would rise so much higher than 
 our expectations, as to disappoint every preconception, which we 
 had formed on this subject. Even in those cases, in which we ac- 
 knowledge the infliction to be derived from our Maker, we should 
 be astonished to see how great a proportion of our sufferings is 
 produced by ourselves, or by our fellow-creatures. We suffer 
 greatly from poverty. How large a part of human poverty is crea- 
 ted by sloth, profusion, intemperance, rashness, fraud, falsehood, 
 contention, oppression, and war ! We suffer greatly from disease. 
 What a vast proportion of the diseases in this world owe their ori- 
 gin to indolence, imprudence, intemperance, passion, and other 
 causes merely human ! The same observations are applicable to 
 many other things, of the same general nature. In truth, men in 
 almost all cases either originate, or increase, the evils, suffered in 
 the present life. 
 
 2dly. The evils inflicted by God are always less, than the subjects 
 of them merit by their sins. 
 
 A strictly just being is a benevolent being. Certainly then, he who 
 inflicts less, than justice will warrant, or than the criminal deserves, 
 is benevolent. If the general position, therefore, be true, it is per- 
 fectly evident, that the very evils, which are here alleged as proofs, 
 that God is not benevolent, are unanswerable proofs, that he is. But 
 no sober man will for a moment pretend, that the evils, which him- 
 self suffers, are greater than he deserves. Every such man will 
 acknowledge readily, that he suffers much less than he merits. Of 
 course, the aggregate of human sufferings is less than is merited by 
 the aggregate of human guilt. 
 
 It will perhaps be here replied, that these sufferings fall as hea- 
 vily upon the best men, as upon the worst ; and that they experience
 
 SER. VIII.] BENEVOLENCE OF GOD. 177 
 
 greater evils than they have deserved. If this should indeed be said, 
 and believed ; it can only spring from gross inattention to the sub- 
 ject, and gross ignorance of the demerit of sin : an inattention and 
 ignorance, it must be acknowledged, most unhappily common 
 among men. The doubt, if it exist, may be easily removed. Go 
 to as many such men, as you please ; and every one of them will 
 inform you, that his own sufferings are much less than he is con- 
 scious of having deserved. In truth, good men never call this fact 
 in question ; but find themselves sufficiently employed in lamenting, 
 on the one hand, their own guilt ; and in thankfully admiring, on 
 the other, the forbearance of God. 
 
 But it will be further said, that Infants, also, are subjected to suf- 
 ferings ; and that, beyond any desert, which can be imputed to them. 
 The situation of infants, and the dispensations of Providence to- 
 wards them, I acknowledge to be, in many respects, mysterious, to 
 a degree, beyond my ability satisfactorily to explain. But I utterly 
 question the ability of any objector to show, that they suffer more 
 than they deserve. We can never know the moral state of a mind, 
 which possesses no means of communication with our minds, suffi- 
 cient to explain that state to us. Yet it is with the highest proba- 
 bility argued from Reason, since every infant, which advances to 
 the state of childhood, proves himself to be a sinful being, that in- 
 fants, if moral beings at all, are also sinful beings in their infancy. 
 The contrary conclusion, no objector can maintain. The objection, 
 therefore, fails entirely of proof. 
 
 Besides, it is reasonably argued, that the same God who never 
 afflicts adults, whose case we can understand, beyond their desert, 
 does not afflict infants, whose case we cannot understand, beyond 
 their deserts ; and that, as there are plain proofs of benevolence in 
 the former case, so it is justly to be presumed in the latter. This 
 analogical argument is the more forcible, because no reason can be 
 imagined, why even a malevolent being should take any peculiar 
 pleasure in afflicting infants. 
 
 3dly. These evils are necessary parts of a benevolent system of 
 dispensations towards a sinful world. 
 
 That in such a world it is absolutely necessary to check iniquity 
 in its progress, and prevent it FROM ACCOMPLISHING those miseries, 
 which it is its universal tendency to accomplish, if unrestrained, must 
 be granted by all men ; if the existence of the world is to be con- 
 tinued. For, plainly, this world, without restraints of this nature, 
 would in a little while come to an end. The weak would become 
 a prey to the strong ; the simple to the cunning ; the quiet to the 
 violent ; and all men to the sloth and indulgence, to the passions 
 and mischiefs, of themselves, or each other. So far, then, as the 
 natural evils of this world are necessary to restrain the wickedness 
 of man, they are proofs of benevolence on the part of God. But the 
 proof, that there are no more such evils, than are necessary for this 
 purpose, is complete ; because the wickedness is not more than suf- 
 
 VOL. I. 23
 
 1 78 BENEVOLENCE OF GOD. f SER - V111 
 
 ficiently restrained. On the contrary, how often is each man con- 
 scious of believing, that still greater restraints are necessary to keep 
 evil men within due bounds ; and of wishing, and praying, that God 
 would make bare his arm for the further hindrance of evil designs, 
 and the more extensive protection of the distressed from the in- 
 justice of their oppressors. 
 
 The afflictions of this world are, also, plainly benevolent in their 
 intentional and actual influence on those who suffer. No means have, 
 probably, a more frequent or efficacious influence in reforming 
 wicked men, than afflictions. Prosperity, which one would expect 
 to see draw them to obedience, as a cord of love, not only fails of 
 this effect, but appears usually to harden their hearts in sin and se- 
 curity, and to terminate in a total alienation of their minds from all 
 virtuous regard to God, or to mankind. Fulness of bread was one 
 of the great sources of corruption to Sodom and Gomorrah. When 
 Jeshurun waxed fat, he forgot the God that made him, and lightly 
 esteemed the Rock of his salvation. Thus both nations and indivi- 
 duals have commonly acted in circumstances of high prosperity. 
 The pride and insolence of wealth, office, power, and conquest, is, as 
 you well know, proverbial phraseology : an unanswerable proof, 
 that pride and insolence are the standing effects of prosperity. 
 The more we possess of worldly enjoyments, although our happi- 
 ness is often diminished, the stronger do our attachments to the 
 world become ; and the weaker our disposition to think of our duty. 
 Afflictions, only, seem to break down this attachment, and to awa- 
 ken the attention of the soul to virtue, and to God. Even the se- 
 curity of life, itself, as has been proved in the case of the Antedi- 
 luvians, (the length of whose lives is attested by both scriptural and 
 profane history) can become, of course, a most powerful mean of 
 emboldening men to sin, and involving them in misery : and death, 
 at the comparatively untimely period of seventy years, has been a 
 most important blessing to mankind. Were men again to live a 
 thousand years, the same violence, corruption, and wretchedness, 
 which preceded the deluge, would again overwhelm the globe. 
 
 Nor do good men stand in a less absolute need of afflictions. The 
 same tendencies to negligence of God and their duty, although 
 weakened, exist still in their minds also. Before I was afflicted, 
 says the Psalmist, I went astray ; but now have I kept thy word. 
 The mind of every good man will echo this declaration. Riches, 
 honours, and pleasures, are all eminently seductive ; and allure the 
 heart insensibly after them. Afflictions teach us how vain they are, 
 how deceitful, and how dangerous ; pluck us by the arm in our 
 downward course ; and conduct us back to safety and peace. In 
 both of these views, also, afflictions are plainly eminent blessings ; 
 and in this manner it is satisfactorily evinced, that God doth not 
 willingly afflict, nor grieve the children of men. 
 
 All the observations, which I have hitherto made under this head, 
 have been intended to respect only those evils, of which in the pro-
 
 SER. VIII.] BENEVOLENCE OF GOD. j 79 
 
 per sense God is the author. They are, however, to an extensive 
 degree applicable to those, produced by men. These, intended 
 by men for evil, are very often by God converted into means of 
 good; who thus glorifies himself by bringing good out of the evil, 
 designed by his creatures. 
 
 It ought here to be added, that every human account agrees with 
 the Scriptures in asserting, that the world, as it came from the hands 
 of God, was only beautiful and delightful ; and that man was cre- 
 ated upon it in a state of perfect holiness and felicity / that man 
 apostatized from this state of perfection, and became sinful, and 
 odious to his Maker ; that in process of time all his descendants, 
 one family excepted, became wholly corrupt, abandoned their duty, 
 perpetrated every iniquity, dishonoured God, and destroyed each 
 other ; that a deluge was at length brought on the Earth, to lay 
 waste both the world, and its polluted inhabitants ; and that in con- 
 sequence of this event the Earth itself was rendered comparatively 
 a barren and uncomfortable habitation, and its inhabitants afflicted 
 with many evils from the hand of God, which were before unknown. 
 The history of these events in the Scriptures, which I here consider 
 merely as a history, and not as a Revelation, is supported by such 
 high internal evidence; by so uniformly concurrent a tradition; 
 by so many facts in the general history of mankind ; and by so 
 many and so powerful proofs, found on the surface, and in the 
 bowels, of the Earth; that it cannot fail to be admitted, as true, by 
 every candid mind. Hence, therefore, it is unavoidably concluded, 
 that the evils, inflicted by God, had no existence before the Apos- 
 tacy of man ; and are only intended either to check, or to punish, 
 iniquity and rebellion. In this view they cannot evince the least 
 want of benevolence on the part of God, but exhibit him as wise, 
 just, and good. 
 
 From these considerations it is, I think, clearly evident, that the 
 objections specified, furnish no solid argument against the benevo- 
 lence of the Creator ; and, as these involve all the objections hither- 
 to alleged by mankind, it is evident, that the direct arguments on 
 this subject remain in their full force. 
 
 The chief difficulty, attending this subject, lies in the uncertainty, 
 in which the future existence of the soul is seen by the light of na- 
 ture. As the end of all things exists beyond the grave ; and as the 
 twilight of Reason feebly illuminates all objects, which lie beyond 
 that limit, and exhibits them dimly and doubtfully ; the mind can- 
 not fail, in taking a prospect of them, to feel unsatisfied with such 
 uncertainty concerning things so important, and yet so imperfectly 
 known. The whole force of the arguments on this subject is, in 
 my view, in favour of the soul's immortality. These arguments 
 are, also, of no inconsiderable strength. From this source, (hen, 
 the objector against the benevolence of God will find himself weak- 
 ened, and his antagonist strengthened: for, if a future existence be 
 admitted, all, which seems irregular, improper, or mysterious, may
 
 180 BENEVOLENCE OF GOD. [SER. VIII. 
 
 plainly and easily be rendered proper, even to the view of crea- 
 tures, by means of the relation, which things in this world may 
 then be seen to have to those, which are future and eternal. 
 
 Such is the view of the benevolence of God, presented to my 
 mind by the works of Creation and Providence. I will not say, 
 that the arguments amount to a demonstration, in the strict, logical 
 sense : but they furnish the most solid foundation for rational and 
 immoveable confidence. Indeed, the moral character of Intelligent 
 beings, particularly of virtuous beings, and peculiarly that of God, is 
 susceptible of evidence from experience only. We consider such be- 
 ings as good, because they say and do that which is good, and we 
 are incapable of seeing, that it is impossible for them to say and do 
 that which is evil. Spirits are in their nature incapable of being im- 
 mediately discerned, except by the infinite Spirit ; whose preroga- 
 tive it is alone to search the heart, and try the reins. But, when such 
 beings do good only, and uniformly, they are concluded to be good, 
 on such firm and rational grounds, as can never be shaken. Nor is 
 this want of intuitive, or demonstrative certainty, any disadvantage 
 to Intelligent creatures. Intuitive, or demonstrative, certainty con- 
 cerning the moral character of God, might exist in every supposa- 
 ble case, without any useful influence on the heart, or on the life. 
 Nor would he, who in the possession of high probable evidence, 
 that God is a benevolent being, demanded a demonstration of this 
 truth before he would yield his heart to his Maker, be at all more 
 inclined to yield it, when he arrived at the demonstration. Confi- 
 dence, on the contrary, is always a virtuous state of mind ; being 
 invariably a cordial assent to that truth, which is its object. Con- 
 fidence in the moral character of God is a virtuous emotion, capa- 
 ble of reaching to any degree of excellence, predicable of rational 
 creatures ; and, being founded on evidence, which, like a converg- 
 ing series, will rise higher and higher for ever, it will increase eter- 
 nally in strength and excellence ; and will, more and more inti- 
 mately, in an unceasing progress, unite the hearts of all moral 
 beings to their glorious and perfect Creator.
 
 SERMON IX. 
 
 BENEVOLENCE OF GOD, AS EXHIBITED BY REVELATION. 
 
 1 JOHN iv. 8 For God it love. 
 
 IN my last discourse, I proposed, from these words, to consider 
 the Benevolence of God, as exhibited to us in the 
 
 I. place, by Reason, and 
 
 II. By Revelation. 
 
 Under the former of these heads I proposed several direct Argu- 
 ments, in support of the doctrine that God is benevolent; and also 
 examined the Objections usually alleged against it. I shall now 
 consider 
 
 The exhibition of this doctrine, furnished by Revelation. 
 
 On this subject I observe generally, that, in my own view, the 
 arguments in support of this doctrine, contained in the Scriptures^ 
 may be completely satisfactory, notwithstanding the apprehension, 
 usually entertained, that the character of God must be proved, an- 
 tecedently to the admission of all arguments, professedly derived 
 from a Revelation supposed to be given by him. The Revelation 
 itself may, for aught that appears, be so formed, as to become an 
 indubitable proof of his existence, and of any, or all, of his attri- 
 butes. The Revelation itself is an effect; and from its nature, the 
 nature of the Cause, which gave it existence, may be as satisfacto- 
 rily argued, as from any other effect. In other words, it may be 
 such an effect, as to prove the cause divine. Still more obviously 
 may this be the case, when the Revelation, in question, is such a com- 
 ment on the works of Creation and Providence, as to explain such 
 mysteries existing in them, and remove such difficulties, as before 
 prevented us from a correct judgment concerning their nature and 
 tendency. A text may be very difficult to be understood, and may 
 yet by an ingenious and just comment be rendered perfectly plain, 
 even to a moderate understanding. The Scriptures therefore, which 
 are an extensive and explicit commentary on the works of Creation 
 and Providence, may so exhibit their nature to us, even if we should 
 suppose them incapable of exhibiting the same doctrine in a con- 
 vincing manner by themselves only, as to prove unanswerably, 
 when considered in this light, the benevolence of God. 
 
 The manner, in which Revelation exhibits the divine benevo- 
 lence, is the following. 
 
 1 st. God directly asserts his character to be benevolent. 
 
 The text is the strongest conceivable example of this asser- 
 tion. Thou art good, says David, and thou dost good; and thy
 
 182 BENEVOLENCE OF GOD. [SER.IX. 
 
 tender mercies are over all thy works. There is none good but one, 
 saith Christ, that is, God. 
 
 2dly. He recites a great variety of specimens of his goodness to 
 individuals and nations ; and exhibits them as being, unquestionably, 
 acts of benevolence only. 
 
 It will be unnecessary for me, here to mention, particularly, the 
 providential dispensations of God to his Church, or to individuals, 
 in order to exhibit this argument in its proper light. The history 
 is sufficiently known to those, who hear me, to convince them, that 
 a great multitude of dispensations to the Patriarchs, Jews, and 
 Christians, fairly, and only, sustain this character. These dispen- 
 sations are not only related to us, but are explained, as to their 
 cause, nature, and design, so as to show, beyond a doubt, their be- 
 nevolent nature. At the same time, he has taught us, all along, that 
 his blessings, in every instance, were intended as testimonies, on 
 his part, to the excellency of the same character, wherever it was 
 found in men. The whole history, therefore, is made up of exhi- 
 bitions of his own benevolence, his approbation of this character, 
 and his hatred of the opposite one, in his creatures. 
 
 3dly. He explains the whole system of his dispensations, in those 
 instances not recorded in the Scriptures, in the same manner. 
 
 This he does by unfolding to us his designs at large, in formal 
 declarations concerning this subject. These declarations contain 
 what may be called the general science of his Providence ; and 
 teach, that men, as sinful beings, are righteously afflicted by him 
 for their iniquities ; that afflictions exist for no other cause, but to 
 punish, or restrain, the rebellion of mankind, or to bring them to 
 repentance and reformation ; that, on the other hand, he rewards 
 alway, and with the greatest delight, every virtuous being, and 
 every benevolent action. 
 
 In this manner he explains this part of his Providence, which 
 is, indeed, the sum and substance of it; and diffuses a general illu- 
 mination over a multitude of things, which, to beings, infantine and 
 ignorant as we are, must otherwise be mysterious and perplexing. 
 
 4thly. He exhibits to us sin, as far more vile, and deserving of 
 far more punishment ; and virtue, or benevolence, as far more excel- 
 lent and meritorious, than our reason would ot/ierwise have enabled 
 us to conceive. 
 
 In the Scriptures we are taught, in the clearest manner, that sin 
 is an universal opposition to God, and an universal hostility to his 
 benevolent designs ; and that it is universally mischievous to the 
 well-being of the sinner himself, and of his fellow-creatures. Thus 
 we learn, that it is a direct war upon the Creator, and his creatures ; 
 a malignant contention against all that is good, and the voluntary 
 source of all that is evil. Virtue, or benevolence, is, on the other 
 hand, exhibited as a voluntary coincidence with God in all the de- 
 signs, which his own loving kindness has proposed ; a delight in 
 his perfect character, and supreme blessedness; and a cheerful
 
 SER. IX.] BENEVOLENCE OF GOD. 183 
 
 promotion of the good of the universe ; unspeakably amiable and 
 delightful in itself, and boundlessly productive of happiness to 
 others. With these views, we cease to wonder, that men are af- 
 flicted in this world : and are surprised, only, to see them no more 
 afflicted. 
 
 5thly. He exhibits to us, that he is kind, not only to such beings 
 as are virtuous, but to such, also, as are sinners / and that this kind- 
 ness in its extent and consequences is infinite. 
 
 In the Scriptures we are informed, that, notwithstanding the re- 
 bellion of mankind, God is still disposed to regard them with kind- 
 ness ; and that, to such a degree, as to proffer to them the forgive- 
 ness of their sins, and a restoration of their minds to the character 
 and privileges, from which they have fallen. To this end, as we 
 are further taught, he has sent his only begotten Son into this world, 
 to die in our stead; and has promised, that whosoever believeth on 
 him shall not perish, but have everlasting life. In consequence of 
 his mediation, God has also sent into the world his holy Spirit, to 
 sanctify our souls, to purify our lives, to aid all our virtuous en- 
 deavours, and to conduct us in safety to the kingdom of the blessed. 
 In this manner he has proved to us his Mercy ; the consummation 
 and glory of infinite good-will. When all the circumstances of this 
 wonderful scheme of dispensations are duly considered, even in 
 such a manner as that, in which we are able to consider them, we 
 are forced to acknowledge, that no manifestation of benevolence, 
 within our comprehension, can be compared to this ; and to accord 
 with the views, which angels formed of it, and which they ex- 
 pressed in their divine hymn at the birth of the Redeemer; Glory 
 to God in the highest ; and on Earth peace ; good-will towards men ! 
 
 Gthly. In the Law, which he has given to mankind for the regula- 
 tion of all their moral conduct, he has required no other obedience, 
 except their love to himself, and to each other. 
 
 This law, which was formed by him according to his own plea- 
 sure, is undoubtedly a perfect expression of that pleasure. But 
 love is the only object of its requisitions. Towards him it is re- 
 quired to be supreme; towards other intelligent beings, sincere 
 and universal. Of course, as he has made love the only object of 
 that law, by which he governs his moral creatures, it is undoubt- 
 edly the object, in which he supremely delights ; and by necessary 
 inference, is his own moral character. 
 
 This truth is the more strongly impressed, when we remember, 
 that the law regards nothing else, as excellent, praiseworthy, or 
 rewardable. He himself informs us, that love is the fulfilling of 
 the law. This, then, is the only thing, which it requires ; and, 
 therefore, the only thing, which it esteems excellent or desirable. 
 In all the various exercises of duty towards God, or towards our 
 fellow-creatures, in whatever form they appear, or by whatever 
 name they are called, there is no other real principle, or perform- 
 ance, of duty, besides love. Jt is, hence, made the spring, and
 
 1 84 BENEVOLENCE OF GOD. [SER. IX 
 
 directory of all our conduct towards friends and enemies, towards 
 strangers and neighbours, towards those who can requite us and 
 those who cannot. No being, capable of happiness, is above, or 
 beneath, the reception of its benefits : and every moral being is 
 under immoveable obligations to exercise it. Thus it is made by 
 the law of God the foundation, and the sum, of all good, natural 
 and moral ; of moral good, as being the amount of all our duty 
 and of natural good, as in this way the means of all our blessings. 
 
 Still more strongly is this truth impressed by the sanctions of this 
 law. By it nothing, except love, is rewarded ; and nothing, except 
 the opposite character, punished. The reward is no less than end- 
 less death. In these sanctions, God expresses in the strongest 
 manner his supreme delight in benevolence, and his supreme detes- 
 tation of its opposite. How forcible a proof is all this, that his own 
 character is infinitely benevolent. 
 
 7thly. Go d requires the whole regard, which he claims, to be ren- 
 dered to him, only as a benevolent God. 
 
 In the Scriptures we are required to love, worship, and serve ; 
 that is, to exhibit our love in different forms, to a God of love, and to 
 such a God only. Whatever being God is, he undoubtedly loves 
 his own character ; and must of course choose, that this should be, 
 to creatures, the object of their approbation and love. No other 
 conduct is, I apprehend, consistent with the intelligent nature. But 
 in the Scriptures he has not required us to approve, admire, or love 
 himself, in any other character, except as a benevolent God. If 
 this, then, be not his real character, he has not required us to love, 
 admire, or approve his true character at all ; but another, which does 
 not belong to him. Of course, he has not, according to this sup- 
 position, required us to render this regard to himself, but to an 
 imaginary God ; an object, diverse from himself in every moral cha- 
 racteristic. All therefore, which he has done to enjoin, and to pro- 
 cure, the veneration, love, and obedience, of his creatures ; the 
 pomp of miracles ; the series of revelations ; the humiliation, life, 
 and death, the resurrection, ascension, and intercession, of Christ; 
 the labours of the Spirit of Grace ; the establishment and support 
 of his Church in the world ; have all been accomplished, merely to 
 gain our homage, and service, to a fictitious god ; and not to himself, 
 the true and only JEHOVAH. To the same end have been directed, 
 also, his law, with its promises and threatenings, and his whole 
 system of Providence with its long train of judgments and mercies. 
 According to this scheme, God is exhibited, as having laboured from 
 the beginning for a being, which has no existence, except in fancy ; 
 a mere nihility ; and therefore, as labouring without an end. Ac- 
 cording to this scheme, therefore, all the wonderful works both of 
 Creation and Providence have been accomplished for no end ; and, 
 notAvithstanding their amazing magnificence, are no other than a 
 solemn farce, which, he has informed us, shall endure for ever. 
 According to this scheme, God has been employed, from the be-
 
 SER.IX.1 BENEVOLENCE OF GOD. jg- 
 
 ginning, in inducing mankind by a series of most wonderful works 
 to assume the most excellent of all characters, and the only really 
 excellent character, for no conceivable end ; and in this employ- 
 ment has without any reason exhibited a perpetual succession of 
 mere deceit and illusion. Necessity of deceit cannot exist with 
 God ; because, without it, he can with infinite ease accomplish what- 
 ever he chooses. It must then, if existing at all, exist without cause, 
 or motive. He, who can believe this, can believe any thing. But 
 no man who understands what he believes, can seriously adopt so 
 gross an absurdity. 
 
 8thly. God has informed us in the. Scriptures, that there is beyond 
 the grave an immortal state of retribution ; in which whatever seems 
 irregular in the present state will be adjusted according to the most 
 exact dictates of benevolence and equity. 
 
 At the final judgment, we are taught in the Scriptures, mankind 
 will be universally tried by those rules of duty, which have already 
 been recited, according to the means of knowing them, which God 
 has placed in their power. Those, who are possessed of the re- 
 vealed law, will be judged by the law / and those, who are not, will 
 be judged without the law. In other words, every man will be judged 
 according to his works. At this time, the whole state of mankind 
 will be settled agreeably to the most consummate benevolence. 
 Such, as in this world have loved God and each other, will then, 
 through the righteousness of Christ, be acquitted of all their former 
 transgressions ; delivered from the punishment, which they had 
 merited; and rewarded with everlasting life in the kingdom of 
 glory. Those, who have not performed this duty, will be consign- 
 ed to blackness of darkness for ever. In this great transaction, and 
 its consequences, the mystery of the present world will be finished; 
 the dispensations of God, both to the righteous and the wicked, ex- 
 hibited as perfectly accordant with infinite benevolence ; and the 
 difficulties, which to the eye of reason attend them here, explained 
 in such a manner, as to stop every mow/A, and remove every objec- 
 tion. 
 
 By these several arguments the benevolence of God is, I think, 
 completely evinced in the Scriptures. 
 
 REMARKS. 
 
 From the considerations, which have been suggested in this dis- 
 course, connected with those, which have preceded it, I observe 
 in the 
 
 I. place, that the benevolence of God is strictly infinite. 
 
 In the divine Mind every attribute is necessarily co-extended 
 with the greatness of that mind. The benevolence of God is as 
 truly thus extensive, as his knowledge, or his power. To his love 
 of happiness existing, to his desire of happiness as a thing to be 
 produced, no limit can be affixed. Intense and glowing beyond 
 degree, although perfectly serene and complacent, it furnishes the 
 
 VOL. I. 24
 
 186 BENEVOLENCE OF GOD. [SER. IX. 
 
 most solid foundation for the truth of that remarkable declaration 
 in the text : God is love ; or Infinite Love is the Infinite God. 
 
 It is equally evident, that the Benevolence of God is Immutable 
 and Eternal. This divine Attribute, is like Omniscience and Om- 
 nipotence, plainly incapable of addition, or diminution. How can 
 it be increased ? By whom, or what, can it be lessened ? What can 
 put an end to its existence ? All these questions convey their own 
 answer. 
 
 2dly. The Benevolence of God cannot but be ever active. 
 
 Epicurus, and after him no small multitude of succeeding philo- 
 sophers, have adopted the opinion, that God is either absolutely, 
 or in a great degree, quiescent, or inactive ; at least so far as a great 
 part of what we have been accustomed to call his Providence is 
 concerned. Some of these philosophers have denied the provi- 
 dence of God absolutely. Others have denied a particular provi- 
 dence. But all, to whom I refer, have attributed some degree of 
 inactivity to the Creator. Their opinion seems generally to have 
 been, that, after he had ended the work of creating the Universe, and 
 set it in motion, he left, it to take care of itself; and found his own 
 enjoyment in something, which demanded no active exertion on his 
 fart. Epicurus himself taught, that the Gods, whose existence he 
 admitted, resided at a great distance from created beings in some un- 
 known, happy region; where they passed their immortal life in a 
 state of absolute quiet, and pleasurable enjoyment ; without feeling 
 any interest in the affairs of mortals, or exercising any government, 
 or providence, over them. This opinion, in substance, but with se- 
 veral modifications, has been adopted by no small number of phi- 
 losophers down to the present time. They, indeed, admit the ex- 
 istence of one God only ; he acknowledged many : they suppose 
 God to be separated from human affairs only by a voluntary inat- 
 tention to them ; he, by local distance also. The most spacious 
 foundation for this doctrine is the supposition, that God, being in- 
 finitely perfect, and, therefore, infinitely happy in himself, can have 
 no inducement to attend to the concerns of his creatures / since no 
 such attention can at all add to his happiness. This supposition is 
 plainly, and wholly, erroneous ; although the terms, in which 1 
 have expressed it, the same in which it is usually expressed, seem 
 to convey an unquestionable truth. It is true, that God is infinitely 
 perfect, and therefore, infinitely happy; and equally true, of course, 
 that no addition can be made to his happiness. It is also true, 
 that this happiness exists in himself in a manner perfectly indepen- 
 dent ; but it is not true, that God would be, or would ever have 
 been, thus perfectly happy, had he not made the Universe ; or 
 were he not to conduct it to the purpose, for which it was made. 
 Benevolence, like gold, finds its chief value in its use. It is, in the 
 nature of the case, more blessed to give than to receive / or to be in 
 any other employment, or situation. 
 
 The happiness of God is perfectly independent, because he is able
 
 SER IX.] BENEVOLENCE OF GOD. 18 
 
 to devise, and execute, whatever he pleases ; and thus to accom- 
 plish boundless glory to himself, and boundless good to his crea- 
 tures, dictated by his benevolence, and comprehended by his Om- 
 niscience. There is nothing in the nature of the case, which fur- 
 nishes a shadow of evidence, that the happiness of God is, or can 
 be, independent of his own active exertions. As these exertions 
 can be all made with infinite ease, with perfect rectitude, and with 
 absolute certainty of success, it is impossible, that they should not 
 accord with the most complete independence. Benevolence is the 
 love of happiness, and the desire of its existence, wherever it does 
 not already exist. Should this happiness, thus desired, fail to ex- 
 ist, the frustration of the desire must be a prevention, or annihila- 
 tion, of the enjoyment which was found in the contemplation of its 
 existence, or which the fulfilment of it would have produced. If, 
 then, God desired the existence of happiness in other beings ; or, 
 in other words, if God was benevolent, (for these phrases mean 
 exactly the same thing) we cannot but see, that it was impossible, 
 in the moral sense, for him to fail of producing it ; and that, if he 
 had not produced it, his happiness must have been diminished. 
 The very nature of the disposition, therefore, proves this doctrine 
 to be false, and the conduct, which it asserts of God, to be impos- 
 sible. 
 
 With equal evidence is it proved to be false by facts. If the doc- 
 trine were true; it would furnish unanswerable proof, that God 
 would never have created the Universe. He was just as happy in 
 the contemplation of his own perfections, antecedently to the crea- 
 tion, as at the present time ; and according to this doctrine, could 
 have had no inducement to create, any more than at the present 
 time to superintend. The existence of things could be no more ne- 
 cessary to his happiness, than the government of them. But he has 
 created them ; and has thus proved, that he took pleasure in their 
 existence. Of course his happiness partly consisted in the fact, thaf 
 they existed ; and would have been lessened, so far as this part ex- 
 tended, if they had not been brought into existence. But the universe, 
 and every thing which it contains, was created for some end : that is, 
 it was created for the purpose of bringing into existence the happiness, 
 which the conscious beings, contained in it, were intended to enjoy ; 
 and for the pleasure, which God experienced in producing this happi- 
 ness. This truth will not be denied, unless for the sake of denying 
 it : since the contrary supposition would impute to the Creator the 
 most absolute folly, and would therefore be a palpable blasphemy. 
 Nor will it be any more denied, that the superintendency of God 
 over all things is absolutely necessary, every moment, in every 
 place, and to every being, in order to the accomplishment of this 
 end : all other agency, beside his, being infinitely inadequate to this 
 purpose. This happiness, being eternal, is an object infinitely 
 great and desirable ; and was, of course, infinitely desired by God. 
 An infinite inducement, therefore, continually exists to the conti-
 
 188 BENEVOLENCE OF GOD. [SER. IX 
 
 nual, and universal, agency, of God, in the government of all 
 things. 
 
 I know of but one seeming objection to this doctrine. It is this : 
 that, if the happiness of God in any degree consists either in behold- 
 ing, or producing, the happiness of his creatures, then it will seem 
 to follow, that he was less happy, antecedently to the creation, than 
 at the present or any future period. This conclusion, will, however, 
 vanish, if we call to mind, that all duration is present to God ; and 
 that his manner of existing excludes all possible application to him 
 of past and future. Whatever was, or will be, with respect to 
 creatures, is only, and alike, present to him. His happiness, there- 
 fore, is the same yesterday, to-day, and for ever. 
 
 Epicurus, who denied a creation, was undoubtedly more consist- 
 ent with himself, than modern philosophers, who admit this event, 
 and yet deny the providence of God. If God had not thought 
 proper to create the Universe ; it might with some show of reason 
 be concluded, that he would not find any interest in governing it; 
 but, if he created it, as the philosophers in question, in many in- 
 stances acknowledge, it is unanswerably certain, that he will un- 
 ceasingly conduct it by his providence to the purpose, for which it 
 was created. 
 
 This consideration is infinitely glorious to God. The divine dis- 
 position here exhibited, is infinitely unlike the boasted benevolence 
 of modern philosophy ; which is wholly confined to the mere con- 
 templation of happiness as a beautiful picture, or to the impassion- 
 ed exhibition of good-will in sighs, and tears, and pathetic expres- 
 sions ; useless to the subjects of it, and fruitless towards its objects ; 
 or is spent in mere unavailing wishes, in themselves wholly devoid 
 of efficacy or worth. This divine disposition is the boundless en- 
 ergy of the infinite Mind ; the intense and immeasurable love of 
 doing good, unceasingly, and endlessly, producing that happiness, 
 in which it delights. It creates, with an activity never wearied, 
 and never discouraged, means to this glorious end, without number, 
 and beyond degree, fitted with a diversity incomprehensible to ef- 
 fectuate in the most perfect manner this eminently divine purpose. 
 It is a tree, which, planted in this distant world, reaches the highest 
 heaven ; adorned with branches endless in their multitude, covered 
 with leaves and blossoms of supernal beauty, and loaded with fruits 
 of life and happiness countless in their number, unceasing in their 
 succession, and eternal in their progress : while all the innumerable 
 millions of percipient beings approach, and eat, and live. 
 3dly. The benevolence of God is his whole moral character. 
 We commonly, and I think in most cases necessarily, speak of 
 the moral character of God, as composed of many separate attri- 
 butes ; of goodness, bounty, mercy, truth, justice, faithfulness, and 
 patience. In the same manner, also, the Scriptures unfold his mo- 
 ral character. In this, they have accorded with that mode of think- 
 ing, which is natural to us, and in which we usually think more
 
 SER. IX.J BENEVOLENCE OF GOD. jgg 
 
 clearly, and advantageously, than in any other. The exercises of 
 benevolence are so numerous, and so diversified, as to need, if we 
 would consider them clearly, and usefully, to be arranged in differ- 
 ent classes, denoted by different names, and separately contempla 
 ted by our minds. Still, it is also useful to remember what the 
 Scriptures have taught us in the text, that the whole moral charac- 
 ter of God is love, endlessly diversified in its operations and mani- 
 festations, but simple and indivisible in its nature ; an intense and 
 eternal flame of uncompounded good-will. 
 
 How glorious a character is here presented to us of the great 
 Ruler of all things ! Nothing less than infinite and unmingled be- 
 nevolence could qualify him for the great work of replenishing his 
 vast kingdom with unceasing and eternal good. All good-will, in- 
 ferior to this, must, it would seem, be wearied, discouraged, influ- 
 enced to change its views by rebellion and provocation, and thus 
 inclined to vary its original and best designs, and to fall short of 
 the perfect objects, which it began to accomplish. But the love of 
 God, evidently without limits, is equally without variableness, or 
 shadow of turning. Hence, every good gift, and every perfect gift, 
 flows from it unceasingly, and will flow for ever. 
 
 In this view of his character, how infinitely distant is JEHOVAH 
 from all the Gods of the Heathen ! These imaginary beings were 
 not only imperfect, but were debased by every human weakness, 
 and deformed by every human passion; possessed of no fixed 
 character, or purpose ; contentious among themselves ; revenge- 
 ful towards mankind ; flattered into good humour again by their 
 services ; wearied by their own labours ; and invigorated anew only 
 by food, sleep, or pastime. 
 
 I cannot but add, How different a Saviour must he be, whose 
 mind is informed with this boundless love, united with its concomi- 
 tant perfections, from the Saviour, presented to us by Socinianism, 
 and its kindred systems ! Christ, as exhibited to us by these sys- 
 tems, is a created, and, therefore, an imperfect and mutable, being. 
 When Stephen was expiring, he committed his soul finally, with all 
 its interests, into the hands of the LORD JESUS. All his faithful 
 followers, at the close of their lives, adopt the same conduct. 
 How desirable must it be, at so solemn a period, when our all is 
 depending, to realize, that he, on whom we depend, is possessed of 
 love, great enough to comprehend even us, and to be incapable of 
 weariness, alienation, or change : love, in a word, the same yester- 
 day, to-day, and for ever! How desirable must it be to find Him, 
 in whom we are required to repose confidence, as the condition of 
 inheriting eternal life, able, willing, and faithful, to bestow on us, 
 all that is meant by this divine reward. 
 
 4thly. The perfect Benevolence of God must, it is evident, delight 
 in greater good, more than that, which is less, and most in that, 
 which is supreme. 
 
 That the Omniscience of God cannot but discern all the differ-
 
 190 BENEVOLENCE OF GOD. [SER. IX 
 
 ences of good, and distinguish, with complete accuracy, and in all 
 cases, the greater from the less, and that which is, on the whole, 
 most desirable, from that which is not, will be admitted of course. 
 That perfect benevolence must choose this, in preference to any 
 other, is, unless I am deceived, equally evident. Indeed, I can 
 conceive of no possibility, that benevolence can, in any being, pre- 
 fer a smaller degree of what he thinks good to a greater. Much 
 less can this be attributable to God. As he knows perfectly what 
 is really good ; so on this only must his desire, or delight, be fixed; 
 and with the more intenseness in proportion to the greatness of the 
 degree, in which it does or may exist. 
 
 Should it be said, that there may be two or more systems of good, 
 equally perfect and desirable : I am not disposed to contend with 
 him, by whom it is said. Those, who say it, ought however to re- 
 member, that it is said gratuitously : there being no evidence, by 
 which the assertion can be supported. But, should it be granted, 
 it will not at all affect the doctrine under consideration. These 
 two or more systems are by the supposition equally good ; and 
 therefore, as an object of contemplation, or adoption, neither is in 
 any degree preferable to the other. That, then, which has been 
 actually adopted, has by this fact become preferable. In all other 
 respects it was equally desirable ; and, as it has been actually 
 commenced, it is more desirable that it should be continued, than 
 that it should be given up for the sake of adopting that, which was 
 only equal to it ; because, in that case, all, that has been already 
 done, must have been done in vain : conduct, which, I need not 
 say, would be unbecoming the divine character, and for this rea- 
 son, at least, wholly undesirable. The present system, or the sys- 
 tem actually adopted by God, is therefore, to say the least, now 
 the best and most perfect system of good. 
 
 The same reasoning will equally prove, that the means, which 
 he has employed for the accomplishment of this great end, are also 
 the best and most proper means, which could be chosen ; and, of 
 course, that the whole work of Creation and Providence, compo- 
 sed of the means and the end, is a perfect work, entirely suited to 
 his character. 
 
 5thly. It is evident, that God, who is thus benevolent, must love 
 the same disposition in his creatures, and hate the opposite one, un- 
 changeably and for ever. 
 
 That God delights with infinite complacency in his own moral 
 character, cannot be questioned. Benevolence in his Intelligent 
 creatures is a direct resemblance of this character ; his own image, 
 instamped on created minds ; and cannot fail, therefore, to be an 
 object of the same complacency, wherever it exists. He loves, 
 also, his own purposes. Of course, he must love this disposition 
 in his creatures, because all those, in whom it exists, love the same 
 purposes, and voluntarily coincide with him in their endeavours to 
 promote them.
 
 bER. IX.] BENEVOLENCE OF GOD jgj 
 
 On the contrary, that disposition in his creatures, which is oppo- 
 site to his own, is in itself odious, in proportion as his is amiable ; 
 and voluntarily endeavours to oppose, and to frustrate his pur- 
 poses ; that is, to diminish, or destroy, the boundless good, which 
 he has begun to accomplish. It is not here intended, that so vast 
 a scheme of thought, or action, usually enters into the minds of 
 sinful creatures ; but that this is the real tendency of all their op- 
 position to his law and government. In this view, the rebellion of 
 sinners assumes a most odious and dreadful aspect ; and is here 
 seen to be a direct hostility against the benevolent character and 
 designs of God, and against the well-being of his Intelligent 
 creation. 
 
 When, therefore, he shall come to judge the world in righteous- 
 ness, and to render to them such rewards, as are suited to their 
 characters ; it is plain, that he will approve of those, and those 
 only, who resemble him by being benevolent ; and disapprove of 
 those, who have cherished the contrary disposition. The former, 
 he will bless, or make happy ; the latter he will punish, or make 
 miserable. His approbation, at the final judgment, is no other than 
 a testimony of the pleasure, which he takes in the moral character 
 of those, who are approved ; and his disapprobation, a similar tes- 
 timony of the displeasure, which he feels towards those who are 
 condemned. Of this pleasure and displeasure his rewards and 
 punishments are only proofs, of a still higher kind ; all founded on 
 the moral character of the respective beings, who are judged and 
 rewarded. How odious, how undesirable, then, is that disposition 
 in us, which God by the dictates of his infinite benevolence is in a 
 sense compelled thus to hate, and punish, because it is a voluntary 
 opposition to his own perfect character, and a fixed enmity to the 
 well-being of his creatures. How lovely and desirable, on the 
 contrary, is that disposition, which he thus loves, and will thus re- 
 ward, because it is a resemblance of his own beauty and excel- 
 lence, a cheerful accordance with all his perfect designs, and an 
 universal good-will to his Intelligent kingdom !
 
 SERMON X. 
 
 ATTRIBUTES OF GOD. THE JUSTICE OF GOD. 
 
 DEBT, xxxii. 4. Just and right is he. 
 
 JL HE end, for which the Song, of which this verse is a part, was 
 written, is expressed in the preceding Chapter, verse 19, in these 
 words : 
 
 Now, therefore, write ye this song for you, and teach it to the chil- 
 dren of Israel : put it in their mouths, that this song may be a wit- 
 ness for me against the children of Israel. 
 
 To this end it is perfectly suited. It is a general testimony of 
 the perfectionrof God, and of his peculiar kindness to that people. 
 As it strongly and unanswerably exhibits the Righteousness and 
 Goodness of God in, all his dealings with them ; so, in the same 
 evident and forcible manner, it manifests their ingratitude and un- 
 reasonablene^s in rebelling against him. These it presents in the 
 most affecting light ; because it shows, that God clearly foreknew 
 all their transgressions, and, with this foreknowledge, still per- 
 formed for them all- these blessings. 
 
 At the same time, it forewarned them of their sin and danger, 
 and urged on them the strongest motives to obedience. This 
 timely testimony was itself a most convincing and affecting proof 
 of his goodness, and left them without excuse. 
 
 The text is a general ascription of supreme excellence and 
 glory to God, in his nature, agency, and works. I will publish the 
 name of the Lord, Jehovah, saith Moses in the preceding verse ; 
 ascribe ye greatness unto our God. 
 
 This Name, or ^Character, is published in the verse which con- 
 tains the text. He is the Rock ; his work is perfect, for all his ways 
 are Judgment: a God of Truth, and without iniquity; Just and 
 Right is he. 'J'hai- is, God is the Rock, or foundation, on which the 
 Universe stands. His work, the great work of building and go- 
 verning the Universe, is perfect ; without imperfection, error, or 
 fault ; comprising all things which it ought, and nothing which it 
 ought not, to comprise. The reason of this perfection is, that all 
 his ways are Judgment; that is, are a perfect compound of wisdom, 
 righteousness, and goodness. Just and Right may signify the same 
 thing ; or, as is often the meaning of Right, so here it may natu- 
 rally denote the perfection of God generally considered. 
 
 DOCTRINE. 
 
 Go d is a Being of perfect Justice. 
 
 Before I enter upon the proof of thi? doctrine, it will be neces-
 
 SER.X.J THE JUSTICE OF GOD. jg 3 
 
 sary to examine the different meanings of this term ; as, like most 
 other abstract terms, it is variously used. 
 
 1st. Justice, as applied to cases, in which property is concerned, 
 denotes the exchange of one thing for another, of equal value. 
 
 Justice, considered in this manner, affects all bargains ; the pay- 
 ment of debts ; and the adjustment, and fulfilment, of all contracts. 
 Whenever these are so made, and performed, as that an exact 
 equivalent is rendered for what is received, then, and then only, 
 justice is done. This is called Commutative Justice. 
 
 2dly. As applied to the conduct of a Magistrate towards subjects, 
 it denotes exactly that treatment of the subject which his personal con- 
 duct merits. To reward the good subject, and to punish the bad, 
 according to equitable laws, and real desert, is to treat both justly ; 
 or to exhibit justice in the distributions of Government. Accord- 
 ingly a Ruler, conducting in this manner, is by the common voice 
 declared to be a just ruler. Justice, in this sense, is properly called 
 Distributive Justice. 
 
 3dly. Justice, in a much more extended sense than either of these, 
 denotes doing that, which is Right upon the whole, in all cases / that 
 which is fittest and most useful to be done ; in other words, that 
 which will most promote the universal Good. In this sense, Justice 
 is, together with its corresponding term, Righteousness, used as sy- 
 nonymous with Benevolence or Virtue, and involves the whole of 
 moral excellence. This is sometimes called General Justice. This 
 use of the word is very frequent ; and many persons appear to 
 make no distinction between this sense of the word and the last 
 mentioned. Yet the meanings are widely different. In the former 
 sense, Justice is the conduct of a Ruler only; in the latter, is ap- 
 plicable to all Intelligent beings : in the former, it is a course of 
 conduct, respecting a single object, according to his merit, or de- 
 merit ; in the latter, it always respects the universe. 
 
 Justice, when considered as an attribute, is the disposition, which 
 gives birth to these, or to either of these, kinds of conduct. 
 
 With respect to the first of these senses, we cannot easily sup- 
 pose a case, in which God, who is the giver of all good, can receive 
 any thing, for which an equivalent can be rendered. The nearest 
 resemblance to such a case, which is applicable to God, is one, in 
 which he requires the service of mankind in a particular manner, 
 and promises to reward them for such service with worldly posses- 
 sions. Several such instances may be found in the Scriptures. 
 
 Thus he promised the Israelites abundant worldly good, in con- 
 sequence of their faithful obedience. Thus he promised David, as 
 a reward for his obedience, many earthly blessings. Thus, for the 
 execution of his decree against Tyre, he gave Egypt into the hands 
 of Nebuchadnezzar. 
 
 These instances are, however, all plainly imperfect ones, for 
 the purpose of exhibiting a complete display of this Attribute in 
 the sense in question. God, in all the cases specified, exhibited 
 
 VOL. I. 25
 
 194 THE JUSTICE OF GOD. [SER. X. 
 
 his bounty, and mercy, so much more strongly than mere commu- 
 tative justice, that we are apt to forget, that this was exhibited at 
 all. Nor can we suppose a case, in which this difficulty will not 
 arise, from the character and situation of God, as the Author and 
 Giver of all good, and as the Receiver of nothing from the hands 
 of his creatures. 
 
 Yet, if a case could be proposed, in which God could act, as 
 just in the Commutative sense, his disposition to be just, in this 
 sense, would be as perfect, as in either of the other senses. This 
 is unanswerably evident from the consideration, that he requires, 
 under the most awful penalties, the exercise of such justice from 
 the hands of his subjects. In the two last senses, the justice of 
 God is perpetually, and perfectly, exercised towards all his Intel- 
 ligent creatures. 
 
 As the Ruler of the Universe, he rewards every rational being 
 exactly according to his works ; except that he hath shown mercy 
 to numberless sinners, who had merited nothing but wrath and pu- 
 nishment : an exception supremely glorious to his character, and 
 formed in entire consistency with exact justice. 
 
 As the great friend of happiness, he has devised, also, the most 
 perfect happiness of his immense Kingdom, and the most perfect 
 means of accomplishing it. This he pursues with infinite intense- 
 ness of energy, without intermission, without change, and without 
 end. 
 
 In this sense, the Justice of God respects first, himself; and se- 
 condly, his creatures. 
 
 1 st. God is infinitely just, as his conduct respects himself. 
 
 In an uniform series of dispensations, he exhibits to the Uni- 
 verse, his own character, as supremely glorious, excellent, beauti- 
 ful, and lovely ; and as therefore deserving all possible admiration, 
 confidence, love, reverence, worship, and obedience, from all In- 
 telligent beings. In this divine employment he has published to 
 Intelligent beings a glorious rule of rectitude, as the rule of his own 
 conduct : a rule, to which all that conduct is entirely conformed, 
 without variableness, or shadow of turning. To this rule he re- 
 quires them to conform all their conduct, also. In obeying it, are 
 involved their duty, interest, honour, and happiness, alike. This 
 he has exhibited as an unchangeable and everlasting rule ; by 
 which the Intelligent universe is every where, at every period, and 
 with respect to every thing, to be governed ; and which he will 
 never forsake, even though that universe were to be the sacrifice. 
 
 2dly. In the same sense, God is perfectly just to his creatures. 
 
 The justice of God to himself is the highest and first act of jus- 
 tice to his creatures. But for this regard to himself, they could 
 never venerate his character, nor render him their love, or their 
 confidence. As the promoter of the universal good, God can in 
 no way so contribute to this great and glorious end, as in unfolding 
 his own supremely excellent character. This is the source, and
 
 SER. X-l THE JUSTICE OF GOD 195 
 
 foundation, of all virtuous, sincere, and enduring happiness. In 
 this conduct of God, therefore, the universe is infinitely interested. 
 In each particular dispensation to them, also, he directly pur- 
 sues the same end, in all the parts of his endlessly diversified ad- 
 ministration. Not a wrong, not a mistake, not a defect, finds ad- 
 mission into his providence, throughout eternity and immensity. 
 
 But it is chiefly as the great Ruler of all beings, that the justice 
 of God demands a particular consideration, at this time. In this 
 character, his justice is employed in the distribution of rewards to 
 holy and virtuous creatures, and of punishments to false and rebel- 
 lious subjects of his government. 
 
 All these distributions are made on the ground of law. Such, 
 as obey the law of God, are by impartial justice rewarded : those, 
 who disobey, are punished. The perfection of these distributions 
 consists in this ; that each creature is rewarded, or punished, ac- 
 cording to his character and conduct, exactly ; so that the reward, 
 or the punishment, shall be precisely proportioned to the several 
 degrees of virtue, or guilt, just as they have existed. In this case 
 all the palliations, and aggravations, of guilt, and all the means of 
 increasing or diminishing virtue, will enter completely into the esti- 
 mate of the character of each individual. Of all these, God, who 
 searcheth the heart, and trieth the reins, is a perfect judge. Nothing 
 is unknown, or forgotten, by him ; and nothing will be left out of 
 the estimate of character, which will be the foundation of the re- 
 ward, or the punishment. The proofs of the justice of God, ex- 
 hibited by reason, or found in the system of Providence, are not to 
 us, demonstrative. Yet they are well deserving of our attention. 
 
 1st. The character and circumstances of God strongly lead us to 
 believe in his perfect justice. 
 
 God is perfectly independent ; in the actual possession of all 
 possible good ; and completely secure against every possible loss, 
 and evil. Whatever he pleases to have exist, or done, is certainly 
 brought to pass ; and in the precise manner, which is pleasing to 
 him. Hence no temptation, or inducement, to any injustice, can 
 exist with respect to him. Possessing all things, he can need no- 
 thing ; contriving all things, he can fear nothing ; effecting all things, 
 which he chooses, with infinite ease, and no possible obstruction, 
 he can never have occasion to adopt any other character, or con- 
 duct, but that of perfect justice. Injustice in our experience is al- 
 ways derived, and of course, from the dread of some disadvantage, 
 or the desire of some advantage which otherwise would not exist. 
 But these things have no possible application to God. Reason 
 sees not, therefore, how God can be under any inducement to in- 
 justice. But without such inducement, injustice cannot exist. 
 
 2dly. In this state of trial many exhibitions of the divine justice 
 are made in divine providence. 
 
 These are seen chiefly in the application of punishments and re- 
 wards to Nations, considered in their national capacity. Nations,
 
 196 THE JUSTICE OF GOD. [SER. X 
 
 as such, exist only on this side of the grave. Hence it would seem, 
 that in this peculiar character, as nations merely, they are with pro- 
 priety rewarded or punished here. Thus nations, after they have 
 become corrupted to a certain degree, have constantly been de- 
 stroyed for their national corruption. God, indeed, has usually 
 waited with wonderful patience, until their iniquities were full ; and 
 so evidently, that the ancient heathens described and painted Justice 
 as lame ; that is, slow in arriving. This conduct of the Creator is 
 highly becoming his glorious character, as a most bountiful and 
 merciful God towards beings, still in a state of trial. 
 
 Yet the destruction, or punishment, has been sure; however 
 late it may seem to us. The Lord is not slack concerning his pro- 
 mise, as men count slackness ; but is long-suffering to usward ; not 
 willing that any should perish, but that all should come to repent- 
 ance. 
 
 So evident has been the justice of God in such instances, that 
 the heathen have strongly marked, and fully acknowledged it, 
 generally throughout the whole heathen world : a clear proof, 
 that it has struck the eye, and convinced the mind, of Common 
 sense. 
 
 3dly. The justice of God is conspicuous in this great fact ; that 
 mankind are never afflicted beyond their deserts. 
 
 In the last discourse, but one, I have observed, that this truth is 
 rendered evident in the only case, in which it can with the least 
 appearance of reason be disputed ; viz. the sufferings of virtuous 
 men; by their own uniform acknowledgment, that they never 
 suffer even so much as they are conscious of having deserved. 
 But the only tendency of any mind to injustice is to withhold good, 
 or inflict evil, contrary to, or beyond, the desert of the recipient. 
 As neither of these is ever the fact ; as, on the contrary, men al- 
 ways receive more good, and less evil, than they have merited ; it 
 is plain, that the justice of God on the one hand, and his absolute 
 freedom from injustice on the other, are strongly evidenced in his 
 dispensations to man in the present world. 
 
 4thly. All the arguments, which I have deduced from the charac- 
 ter and circumstances of God, to prove, that he is benevolent, are ca- 
 pable of an equally forcible application to the present subject ; and 
 contribute, in the same manner, to prove that he is just. 
 
 As these have been so lately rehearsed, it will be unnecessary to 
 mention them again at the present time. 
 
 5thly. As God is benevolent, it is impossible that he should not be 
 just. 
 
 In the last discourse I observed, that love constituted the whole 
 moral character of God ; and that, although we were obliged for 
 the sake of distinctness, to consider, as the Scriptures themselves 
 often do, this character in different views, and under different 
 names ; yet it is in reality a disposition simple and indivisible : these 
 names denoting only its different modifications and exercises. As
 
 3ER. X.] THE JUSTICE OF GOD ig? 
 
 I expect hereafter to consider this subject more fully, I shall only 
 observe here, that, the doctrine being admitted, the benevolence of 
 God, if proved, as I flatter myself it has been, from the light of 
 Nature, is itself complete proof of the justice of God. A Being, 
 willing, as a benevolent one necessarily is, to do more good to 
 others than justice demands, cannot be willing to do less ; the only 
 manner, in which he could possibly be unjust. 
 
 This proof of the justice of God is, I think, ample and satisfac- 
 tory. At the same time, in such a world as this, where the system 
 of dispensations extends to so many beings, and so many events, in 
 themselves varied almost endlessly, and in their relations still more 
 numerous and diversified ; it cannot but be, that mystery should in 
 a great measure overspread the whole. In each individual case, 
 there will be much, that we cannot understand ; in the comparison 
 of that case with others, there will be more. A state of trial, also, 
 involves the doctrine, that in it a complete exhibition of justice 
 cannot be made. All that is just in such a state cannot be seen to 
 be just; especially by creatures, whose discernment and compre- 
 hension are like ours; so limited, and so disproportioned to the ob- 
 jects of investigation. Amid the multitude of these objects we 
 are lost ; by their variety we are perplexed ; by their strangeness 
 we are staggered ; and by the relations, which they bear to each 
 other, often apparently very dissimilar, often seemingly inconsist- 
 ent, we are not unnaturally, nor unfrequently, overwhelmed with 
 difficulties, doubts, and distresses. 
 
 It is probable, that, except in the case of nations already men- 
 tioned, the dispensations of good and evil in this world are design- 
 ed rather as restraints on the sinful conduct ; and as encourage- 
 ments to the virtue, of mankind, than as full manifestations of the 
 justice of God. In this view of them, they contain abundant proofs 
 of wisdom, equity, and goodness, wholly suited to the state ol 
 man. It ought at the same time to be observed, that there is no 
 argument, which renders it probable in any degree, that God is 
 not just. 
 
 What the state of Providence thus teaches, the Scriptures have 
 completely disclosed. The justice of God is in the Scriptures ex- 
 hibited to us in various methods. 
 
 1st. God has informed us in multitudes of direct declarations, 
 that he is a God of consummate justice. 
 
 All these declarations receive the whole weight of his whole cha- 
 racter, as exhibited in the Scriptures ; a weight, which no mind, 
 that admits any part of this character, can resist. 
 
 2dly. He has displayed in the history of the Scriptures many 
 highly important and impressive instances of his justice, executed on 
 mankind, both as nations and individuals. These are very nume- 
 rous, and various, and, in them all, complete examples of this awful 
 attribute are presented to our view. 
 
 3dly. In his law, he has required all men to be just / assuring
 
 J98 THE JUSTICE OF GOD. [SER X. 
 
 them, that in this character they will be loved by him, and in the 
 contrary character hated ; promising them in this character glorious 
 rewards, and threatening them, in the contrary character, most fear- 
 ful punishments. 
 
 Exactly of this nature is every command, every promise, and 
 every threatening. These promises and threatening have also, as 
 was observed under the last head, (for these considerations illus- 
 trate each other) been often most exemplary executed even in the 
 present world. In these instances, we are not left to our own con- 
 jectures to interpret the dispensations of Providence ; but are di- 
 rectly informed of their nature by God himself. In these instances, 
 therefore, the dispensations become plain and intelligible, and all 
 doubt is excluded. 
 
 4thly. He has informed us, that there is beyond the grave a future 
 being ; that in the future world he has appointed, at the end of this 
 system, a day, in which he will judge the world in righteousness, and 
 will reward every man according to his works. 
 
 5thly. He has required us to acknowledge, reverence, love, wor- 
 ship, and obey, him, as being Just, perfectly and infinitely. In no 
 other character does he require any love, homage, or service. That 
 God, in requiring our homage to him, should require it to a charac- 
 ter, not his own, is an absurdity, which can neither be admitted, 
 nor explained. 
 
 There is, indeed, no possible reason, which can be devised, why 
 any and all of these things should be done in the Scriptures, ex- 
 cept that God is the just Being, which he is there represented to 
 be. These things united comprise all the proof, which we can 
 reasonably wish of the justice of God, and cannot possibly be de- 
 stroyed, nor lessened. Accordingly no person who believed the 
 Scriptures to be the word of God, ever thought of doubting this 
 great truth. 
 
 REMARKS. 
 
 1st. How gloriously is God qualified by this attribute for the go- 
 vernment of all things ! 
 
 In what an amiable, majestic, and dignified light is he here mani- 
 fested to our view ! Without this attribute all others would be vain. 
 A Ruler he might be, because his power would easily compel all 
 beings to obey him. But he would be merely an arbitrary and 
 despotic ruler ; neither venerable, nor lovely. No creature would 
 or could, serve him willingly, with either love or confidence. The 
 fear, which gendereth bondage, would be the only principle of 
 subjection ; nor would any subjection, or service, secure his crea- 
 tures from perpetual danger and distress. 
 
 What a dreadful instrument would Omnipotence be in the hands 
 of an unjust being ! What evils must not all creatures fear ! What 
 evils would they not suffer ! What spectacles of vengeance, and 
 wo, would not his arm call up into being ! How instantaneously
 
 SER. X.] THE JUSTICE OF GOD. jgg 
 
 would all hope vanish, all safety cease, all good perish ! The uni- 
 verse would become a desert, a dungeon, an immense region of 
 mourning, lamentation, and wo. 
 
 .Afozo, all creatures are secure from every possible act of injustice 
 from the hands of God. Powerful as he is ; knowing all things as 
 he does ; these amazing attributes are employed only to discern 
 that, which is just and right, and to bring it in every instance to 
 pass. Hence, he is the universal safeguard of his unnumbered 
 creatures ; the rock, on which their rights and interests immove- 
 ably rest ; the proper and unfailing object of supreme and endless 
 confidence. Wrong he cannot do ; Right he cannot fail to do. 
 Submission to his will, his law, his government, is safe; and, when 
 voluntary, is assured of the regard, the approbation, and the re- 
 wards, which are promised to cheerful obedience. 
 
 Were God not possessed of this glorious attribute ; his Benevo- 
 lence would be mere weakness. All froward, rebellious, obsti- 
 nate creatures would presume on his want of energy to vindicate 
 his own honour, and the rights of the suffering universe. A mind 
 formed for immortal being, naturally makes progress in all its ha- 
 bits, and in the strength of all its powers. An evil mind, unre- 
 strained by the awe, or the exertions, of Omnipotence, would na- 
 turally increase in its pride, selfishness, malice and cruelty ; in a 
 general disregard to the well-being of others, and in a supreme de- 
 votion to its private, separate purposes. To all who oppose, to 
 every thing which clashes with, these things, such a mind is of 
 course an enemy. Nor can any bounds be set to this enmity, or tp 
 its effects, except by God himself. Were he to remain quiescent 
 in mere kindness and good wishes to the universe, the schemes of 
 personal greatness, oppression, rage, revenge, and fury, which 
 would be formed by evil beings, cannot be measured. Every evil 
 being would become a fiend ; and to tempt a race, to ruin a world, 
 and to involve a system in misery, would be familiar events in the 
 annals of the universe. 
 
 2dly. What reason have Wicked men to fear the justice of God? 
 
 The wicked are secured by God's perfect justice from the suffer- 
 ance of any evil, which they have not deserved ; but, at the same 
 time, are wholly exposed to the sufferance of all such evils, as they 
 have deserved. These are sufficiently dreadful to excite in their 
 minds every degree of alarm, which man is capable of experien- 
 cing. 
 
 The denunciations of wo in the Scriptures of truth are couched 
 in as awful terms, as language can furnish. The God, who is im- 
 mutably and eternally just, as he uttered them in conformity to strict 
 justice, so in executing them will conform to the same justice in the 
 most perfect manner. 
 
 Whatever their rebellion against God, their rejection of his Son, 
 their deceit, injustice, and cruelty to each other, and their pollution 
 of themselves, deserves, they will receive exactly at his hand, and
 
 200 THE JUSTICE OF GOD. [SER. X. 
 
 will be rewarded exactly according to their works. It becomes every 
 impenitent sinner to ask himself, what reward he ought to expect 
 for a life, spent wholly in rebellion of thought, word, and action ; 
 with no account of voluntary obedience, and millions of accounts 
 of gross disobedience against his Maker ? 
 
 It is plainly a fearful thing to fall into the hands of the living 
 God. In his hand, and within his knowledge and power, are all the 
 avenues to wo, all the ingredients of misery. He is equally able 
 to pierce the soul, and to agonize the body. There is no escape 
 from his power; no concealment from his eye. What then, will 
 become of hardened sinners ? How will the justice of God over- 
 Avhelm them in consternation and horror at the great day! 
 
 3dly. We see here the great reason, why the Scriptures are opposed, 
 and denied, by wicked men. 
 
 All the difficulty, which men find in admitting the Scriptures to 
 be the word of God, exists in this attribute. I do not remember, 
 that I ever heard, or read, of a single objection to the Scrip- 
 tural God, except what was pointed against his justice. All men 
 are usually willing to acknowledge his power, wisdom, goodness, 
 faithfulness, truth, and mercy ; but few beside good men, are ready 
 to acknowledge his justice. 
 
 Whence this objection ? Is not Justice a glorious and eminent- 
 ly divine perfection ? Can an unjust ruler be the object of appro- 
 bation ? Is not injustice the ground of perpetual complaint against 
 earthly rulers ? The secret lies wholly in this fact. We are will- 
 ing, nay, desirous, that rulers should be just, when justice does not 
 endanger ourselves, and our happiness ; but no character is so 
 dreaded, so hated, when justice is considered as inconsistent with 
 our safety, peace, and hopes. But can this be right ? A just ruler 
 must punish wicked and unjust men. We choose, that other wicked 
 and unjust men should be punished ; and hesitate not to say, that 
 the common good indispensably requires it. But we make another 
 law for ourselves ; and would rather that the ruler should prove 
 unjust, than either reform ourselves, or be punished. 
 
 The justice of God holds out to us, and to all others, certain and 
 dreadful punishment as the proper reward of our sins. If God be 
 just, we cannot, without repentance, faith, and reformation of life, 
 possibly escape. Between reformation and punishment there is no 
 alternative. Reform we will not ; be punished we cannot. Hence 
 we believe that God is not just, because we wish this not to be his 
 character. Of course, we deny the Scriptures to be his word, to 
 free ourselves from the terror of his justice. What wretched rea- 
 soning is this ! How foolish, how fatal ! How foolish, because it 
 cannot possibly help, or save us ; since God will plainly pursue his 
 own counsels, and accomplish his own purposes, whether we be- 
 lieve his justice, or not. How foolish, because the whole purpose, 
 for which such reasoning is adopted, is to enable us to continue 
 peacefully in sin ; a miserable character, and plainly exposed al- 
 \vay to a miserable end!
 
 SER. X.] THE JUSTICE OF GOD. 201 
 
 How fatal is such reasoning, because it will actually induce us 
 to continue peacefully in sin, and prevent us from repentance and 
 salvation ! 
 
 On what is it grounded ? On mere wishes. Who form, and in- 
 dulge them ? Wicked men only. Can God be such, as wicked 
 men wish him to be ? Can they suppose it ? What kind of a ruler 
 do wicked men wish to have rule ? A vile one. What God do 
 wicked men wish to have rule the universe ? A vile one. Why ? 
 Because such a God only can be supposed to favour them. No 
 good man, no Angel, ever regretted, that God was just. It is im- 
 possible, that a virtuous being should not rejoice in the justice of 
 God. The instinctive voice of all the virtuous universe is the voice 
 of Angels, and of the Spirits of Just Men made perfect, in the hea- 
 vens, crying, Alleluia ! Salvation, and glory, and honour, and power, 
 be unto the Lord our God ; for true and righteous are his Judgments. 
 Great and marvellous are thy works, Lord God Almighty, just and 
 true are thy ways, thou King of Saints! 
 
 VOL. I, 26
 
 SERMON XI. 
 
 THE TRUTH OF GOD. 
 
 PSALM cxvii. 2. And the truth of the Lord endureth for ever. 
 
 IN my last discourse, I considered briefly the Justice of God 
 I shall now proceed to make some observations concerning His 
 Truth, which in the text is asserted to be an eternal, and therefore 
 an inseparable, attribute of Jehovah. 
 
 As a prelude to these observations, it will be useful to take a con- 
 cise notice of the several significations of this term. The word, 
 Truth, denotes, 
 
 1st. A Proposition, conformed to the real state of things. Thus 
 St. Paul says, I speak the truth in Christ, I lie not. Rom. ix. 1. 
 
 2dly. All such propositions, generally considered. 
 
 Thus Pilate asked Christ, What is truth ? John xviii. 38. 
 
 3dly. That collection of such propositions, which is contained in 
 the Gospel, and is commonly called Evangelical truth : 
 
 Thus says our Saviour, The Spirit of truth shall guide you into 
 all THE TRUTH. John xiv. 13. Thus also St. Paul observes, Love 
 rejoicelh in THE TRUTH. 1 Cor. xiii. 8. In both these instances, 
 the Truth mentioned is Evangelical Truth. 
 
 4thly. Reality, in opposition to that, which is fancied, or vi- 
 sionary. 
 
 Thus the True God denotes the real God, in opposition to the 
 imaginary gods of the Heathen. 
 
 5thly. The Substance, in opposition to types. 
 
 Thus Christ calls himself the Truth ; as being the great Antitype 
 of all the types in the Old Testament. 
 
 Gthly. Veracity, that is, a disposition always to declare Truth, or 
 to speak according to the real state of things. 
 
 7thly. Faithfulness, that is, a disposition always to fulfil cove- 
 nanls, trusts, and promises. 
 
 In these two last senses, I shall consider the Truth of God as de- 
 clared in the text. Veracity and Faithfulness are attributes so 
 nearly allied, as to be considered together, with great advantage. 
 The former is speaking, and, as the case may be, acting accord- 
 ing to a state of things, seen, or supposed, to exist. The latter is 
 declaring a future state of our own conduct, and afterwards acting 
 so, that that conduct shall be conformed to the declaration. No 
 moral attributes are more perfectly of a kindred nature ; nor can 
 we conceive of him, who possesses one of them, as in any less de- 
 gree possessed of the other. There is no reason, therefore, for
 
 SER.XI-1 THE TRUTH OF GOD. 203 
 
 making them separate subjects of examination in this series of 
 discourses. 
 
 It will be obvious to those who hear me, that, as the works of 
 Creation and Providence, consisting of beings and events merely, 
 furnish us with no declarations made by God ; and as every such de- 
 claration must in its nature be a revelation ; so in these works there 
 can be no proper specimen of his Truth, or Faithfulness. To every 
 direct display of these attributes, declarations are indispensably 
 necessary. The only way, in which the works of God exhibit, by 
 themselves, any manifestation of these attributes, seems to be this. 
 In the regular succession of causes and effects, a state of things is 
 formed, and continued, on which we usually, and safely, rely ; and, 
 so far as this is concerned, enter upon our various kinds of business 
 with security from disappointment. This state of things may be 
 justly considered as manifesting a disposition on the part of Him, 
 by whom it is established, not to deceive his creatures ; but to ex- 
 hibit to them that conduct, on which they may place a safe reliance. 
 Thus we confide in the regular succession of seasons , the return 
 of day and night ; the productiveness of the earth ; the efficacy oi 
 rain and sunshine ; and, generally, in the nature, qualities, and ef- 
 fects, of the various things, by which we are surrounded. 
 
 But, notwithstanding this want of declarations in Creation and 
 Providence, the proofs, by which the Truth of God is capable of 
 being evinced by Reason, independently of Revelation, are, I think, 
 satisfactory and sufficient. 
 
 I. The Truth of Go J, (by which I intend throughout this discourse 
 both his Veracity and Faithfulness) is completely evident from his 
 Benevolence. 
 
 In a preceding discourse, I flatter myself, I have proved the Be- 
 nevolence of God from the light of nature. From this attribute, 
 his truth is easily, and unanswerably, inferred. The happiness of 
 Intelligent beings is derived in a great measure from society ; nor 
 is it possible, that they should be equally happy in the solitary, as 
 in the social, state. But no society can exist without confidence ; 
 and no confidence without Truth. Troth, therefore, is the basis, 
 on which society rests. Even thieves and robbers are obliged to 
 speak Truth to each other, in order to maintain their own dreadful 
 society. 
 
 Confidence, also, is one of the most important ingredients of 
 happiness ; so important, that no rational being can be happy with- 
 out it. But without Truth, this happiness can never be enjoyed. 
 On the contrary, distrust would create in the mind a dreadful state 
 of suspense ; another name for misery. All enjoyments would be 
 seen to hang in doubt before the eyes ; and safety and quiet could 
 never be attained. 
 
 Again, Falsehood, as an attribute, renders a moral character su- 
 premely debased and despicable. So far as we are able to judge 
 from our experience, fixed, absolute falsehood in any mind infers
 
 204 THE TRUTH OF GOD. [SER. XI 
 
 absolute depravity. No vice in man is probably so universally, 
 and perfectly, despised, as deceit. But such depravity is utterly 
 inconsistent with any happiness wnatever. 
 
 All these evils would attend the want of Truth in Rational crea- 
 tures. A general character of deceit in them would utterly de- 
 stroy, or prevent, the whole of their happiness. But a deceitful 
 character in the Creator would far more effectually destroy it. On 
 His character, all their happiness is ultimately founded ; and, were 
 He capable of deceiving them, would be destroyed. The very 
 sense, in them, of such depravity in Him would also completely 
 prevent them from being happy. If, then. He wishes their happi- 
 ness ; or, in other words, is benevolent ; it is impossible, that He 
 should not be sincere. His benevolence, like that of creatures as 
 described by St. Paul, rejoiceth in the Truth. 
 
 II. As God contrived, and executes, all things according to his 
 will, throughout eternity, it is inconceivable, that he should not speak 
 of them exactly as they are ; because the state, in which they are, is 
 exactly agreeable to his pleasure. 
 
 Truth, as I have already remarked, is, in the original sense, made 
 up of declarations, exactly conformed to the real state of things. 
 But that state of things is in every respect such, as God has cho- 
 sen. Declarations, therefore, conformed to the real state of things, 
 are also conformed to his pleasure ; while those, which are not 
 conformed to the real state of things, arc in the same degree not 
 agreeable to his pleasure. It seems, of course, a contradiction in 
 the nature of the case, that he should not utter declarations of the 
 former kind; or that he should utter declarations of the latter 
 kind : in other words, that he should not always speak that, which 
 is exactly true. 
 
 III. The Independence, and Immutability, of God, involve, by an 
 absolute, moral necessity, his veracity and faithfulness. 
 
 The independence of God places him above all possible tempta- 
 tion to vary at all from his own original purposes. These pur- 
 poses were all at first perfectly pleasing to him. As his character 
 is absolutely immutable, they will for ever be thus pleasing. On 
 the one hand, therefore, he can have no possible motive to make 
 declarations, unaccordant with these purposes ; because no being, 
 and no event, can make it in any sense necessary, or advantageous, 
 to him, to make such declarations, or disadvantageous to make 
 those of a contrary nature ; or to declare that which is true. On 
 the other hand, sustaining alway exactly the same character, which 
 he originally sustained, and choosing alway the same thinigs, he 
 cannot but be alway pleased with the state of things itself, and 
 with such declarations as express it. Truth, according to what 
 has been here said, must be infinite/y advantageous to the further- 
 ance of his designs ; as being the only medium, by which his Ra- 
 tional creatures can understand them. If they do not understand 
 them, it is plainly impossible that they should voluntarily coincide
 
 SER. IX. j THE TRUTH OF GOD 205 
 
 with him in promoting them. But it is a prime part of his designs, 
 that his Intelligent creatures should thus coincide with him. Truth, 
 on his part, being, then, absolutely necessary to this voluntary con- 
 formity of his Rational creatures to his designs ; and this con- 
 formity being a prime and essential part of these designs ; Truth, 
 the indispensable mean of accomplishing it, must evidently be of 
 an importance, proportioned to the designs themselves : that is, of 
 infinite importance. To this infinite motive to speak truth, there 
 is no opposing motive ; because he is perfectly secured by his in- 
 dependence from all danger of defeat and disappointment. 
 
 In the mean time, falsehood in him would effectually prevent the 
 execution of his designs, in this essential part of them ; because 
 it would prevent his Intelligent creatures from knowing them ; and, 
 therefore, from voluntarily uniting with him in their accomplish- 
 ment. An infinite motive to speak Truth only, is also furnished to 
 the Creator by this consideration. 
 
 Further, Truth is the only Moral Immutability. Falsehood is in 
 its own nature change of character. As every proposition, or its 
 converse, is necessarily true : he, who should invariably utter that, 
 which is false in form, would invariably indicate that, which is in 
 substance true. In other words, those, who heard him speak, 
 would invariably know, that the converse of what he declared was 
 true. He also, who immutably intended to deceive, would speedily 
 become unable to deceive at all ; because, when his character was 
 once known, he could never be believed. In either of these cases 
 his conduct would differ no otherwise, in its effects, from that of 
 him, who invariably uttered truth in the direct manner, except that, 
 as he chose a different mode of communicating truth, or did not 
 choose to communicate it at all, he would either be believed to de- 
 clare it indirectly, or would be entirely disbelieved, and disregarded. 
 In this manner, therefore, he would defeat his own design. Thus 
 immutable Falsehood is evidently a self-contradiction. So obvi- 
 ous is this to all men, that liars, even of the weakest minds, find it 
 absolutely necessary to speak truth frequently, in order to deceive. 
 An immutable God therefore, unless we suppose immutability con- 
 sistent with a continual change of conduct, cannot but be a God of 
 truth. 
 
 IV. The, excellency of Truth, and the turpitude of falsehood, fur- 
 nish an infinite motive to the Creator to speak truth only. 
 
 We, limited as our faculties are, perfectly discern, that Truth is 
 entirely honourable and glorious to the character of an Intelligent 
 being. Falsehood, on the other hand, we perceive with equal 
 clearness to be odious, disgraceful, and contemptible. This, God 
 sees, unquestionably, far more clearly and perfectly than we. 
 Falsehood in him, we see beyond a possibility of doubt, would be 
 disgrace and deformity, proportioned to the greatness of his cha- 
 racter ; and Truth in an equal proportion honour and glory. This, 
 also, he discerns in a manner infinitely superior to ours. By the
 
 206 THE TRUTH OF GOD. [SER. Xf. 
 
 infinite glory, therefore, with which he must be invested by truth, 
 and the infinite disgrace, in which he would be involved by false- 
 hood, he is presented with infinite motives to Truth, and infinite 
 dissuasives from falsehood. 
 
 At the same time, it appears to me evident, that the adoption of 
 Truth, or falsehood, by the Creator, must be followed by exactly 
 the same effects, which they produce in us. In the former case, he 
 must regard himself with entire complacency or self-approbation ; 
 in the latter, with an irresistible consciousness of turpitude and un- 
 worthiness. These views, and the emotions, with which they must 
 be attended, must in an infinite mind be, in either case, boundless : 
 an unlimited sense of excellence on the one hand, accompanied of 
 course with unlimited happiness ; on the other, a boundless sense 
 of turpitude, accompanied, for aught that I can see, with boundless 
 shame and wretchedness. 
 
 V. He has so formed his Intelligent creatures, that they irresisti- 
 bly esteem and respect Truth, and disesteem and despise falsehood. 
 
 This respect for Truth, and contempt for falsehood, is irresisti- 
 ble, from two causes. It is, in the first place, the necessary dic- 
 tate of the understanding, when employed in examining the nature 
 of these subjects ; and is perfectly independent of any feeling, or 
 influence, of the heart. Knaves, as truly, and as irresistibly, as 
 honest men, despise knaves. No other dictate of the understand- 
 ing was ever found in the present world : no other is capable of 
 existing. 
 
 Secondly, he has made Truth absolutely necessary to the hap- 
 piness of mankind, and invariably productive of it ; and falsehood 
 utterly inconsistent with our happiness, and invariably productive 
 of misery. In this great, practical lesson, he has in his providence 
 forced mankind to esteem and respect Truth, without a possibility 
 of its being otherwise ; and to disesteem and despise falsehood. 
 This argument strongly proves the truth of God in two methods. 
 In the first place, by teaching us to respect Truth, and despise 
 falsehood, he has irresistibly led us to respect him, if a God of 
 Truth ; and to despise him, if a God of falsehood. But, if he be 
 not a God of Truth, this fact is utterly irreconcileable with the only 
 end, which he can be supposed to have had in view in creating 
 Intelligent beings. 
 
 Secondly, he has in this manner strongly impressed on the minds 
 of his creatures his own character, as a God of Truth. As a Being 
 perfectly Independent, he could have no inducement to impress 
 any character on their minds, except that, which pleased him. 
 That, which pleased him more than any other, was unquestionably 
 his own character. As an Immutable Being, it cannot be sup- 
 posed, that he could disclose to them any character as his own, 
 except his real character. If, then, the character actually disclos- 
 ed by him as his own, is not his real character ; it must have arisen 
 from one of these sources : either he was afraid to disclose his own
 
 SER XI.] THE TRUTH OF GOD 207 
 
 character, or by some other motive, inconsistent with his Indepen- 
 dence, was inclined to disclose a character, with which he was not 
 pleased ; or he preferred some other character to his own ; or, in 
 some strange moment, and situation, incomprehensible by us, de- 
 parted from his general disposition, and, denying his nature, acted 
 in a manner directly opposite to all his essential attributes, which 
 irresistibly prove him to be immutable. Neither of these will be 
 asserted. The Character, therefore, which he has actually dis- 
 closed, is his true character. 
 
 To these arguments, presented to us by reason, I shall now add 
 the scriptural exhibition of the Truth of God. Before I proceed 
 to a consideration of this subject I shall, however, attempt to re- 
 move a prejudice against it, which may not improbably, nor unna- 
 turally, arise in the minds of some of my audience. It is this, that, 
 as the Truth of God must be presupposed, and admitted, before we 
 can admit the truth of his declarations j so it is absurd to bring those 
 declarations to evince his truth ; as it will be arguing in a circle. I 
 acknowledge this objection to be specious ; but still insist, that it 
 is unsound. It must undoubtedly be granted, that the mere decla- 
 ration on the part of any being, that he is sincere, furnishes, by it- 
 self, no evidence of his sincerity ; since we well know, that insin- 
 cere beings will as readily arrogate to themselves sincerity in this 
 mariner, as those who are sincere. But the uniform accordance of 
 a man's declarations with facts is justly regarded by his fellow- 
 men, as the proper and satisfactory proof of his sincerity. In the 
 same manner may God evince his sincerity by his own decla- 
 rations; and this, I shall attempt to show, he has done in the 
 Scriptures, in a manner, which leaves no room for a reasonable 
 doubt. 
 
 I will also further observe, that the Scriptures contain all the 
 known declarations made by God to mankind. As, therefore, 
 Truth can be directly made known only by declarations ; it is 
 reasonably presumed, that we shall find in those of the Scriptures, 
 plain exhibitions of the Truth of God, as, in the declarations of a 
 sincere man, we usually find examples and evidences of his truth. 
 
 In the last place ; I shall further premise, that we have other 
 means of examining the Truth of God, as manifested in his decla- 
 rations, beside a mere appeal to his character. This will amply 
 appear in the course of the following observations. 
 
 I. God has declared himself to be a God of Truth. 
 
 In this observation, I consider him only as claiming, and not at 
 all as proving, this character. 
 
 II. He has made a vast multitude of declarations, all of which 
 have accorded with the facts professedly declared. 
 
 The Scriptural history is, even at this day, capable of being sa- 
 tisfactorily examined, as to its accordance with facts. Some part 
 of it is, indeed, beyond the reach of a direct examination. But, as 
 almost all of it can be thus examined, and has been, and can at
 
 208 THE TRUTH OF GOD. [SER. XI 
 
 any time be, proved by sufficient evidence to be true ; the Truth 
 of the rest cannot reasonably be questioned. In these declarations 
 the same evidence is furnished us of the truth of God, which is fur- 
 nished of the veracity of a man by the uniform accordance of his 
 declarations with the real state of things. 
 
 III. God has in the Scriptures uttered a vast number of predic- 
 tions, which have been exactly fulfilled. 
 
 In this manner he has not only proved his Omniscience, but his 
 Truth ; especially in the exact accomplishment of such predictions, 
 as appeared, at the time when they were uttered, strange, perplex- 
 ing, seemingly contradictory, and, independently of his Truth, al- 
 together unlikely to be fulfilled. Such, remarkably, were those 
 which respected the advent, the character, and the mediation, of 
 the Messiah. Such, also, were those, which respected his dispen- 
 sations to the Jewish Church and nation ; and those, which re- 
 spected the establishment and progress of the Christian Church. 
 Of the fulfilment of these and other similar predictions no expla- 
 nation can be given, which will not firmly establish the Truth of 
 God. 
 
 IV. He has declared many doctrines concerning himself and man- 
 kind, concerning sin and holiness, and concerning many other subjects 
 of less importance, all of which, so far as they are capable of being 
 examined by us, are exactly true. 
 
 These doctrines are God's own exhibition of the general state of 
 the moral world ; and of his pleasure concerning the beings, of 
 which it is composed. All of them are true, so far as they can be 
 understood by us ; and are accordingly, and perfectly, consistent 
 with each other. No reason can be alleged, why he should thus 
 disclose his pleasure to us, except that he is a God of Truth. 
 
 V. He has in the Scriptures threatened punishments, and promised 
 blessings, to men in this world ; and has, as the same Scriptures sa- 
 tisfactorily inform us, exactly inflicted those punishments, and be* 
 stowed those blessings, in the course of his providence. 
 
 VI. He has in the Scriptures, also, entered into particular cove- 
 nants with different persons, which in every instance he has com- 
 pletely fulfilled. 
 
 VII. He has in the moral law required Truth, and forbidden false 
 hood, in man, by the most solemn possible sanctions ; viz. endless 
 life, and endless death. 
 
 VIII. He has strongly exemplified his love of Truth, and his ha- 
 tred of falsehood, by rezcarding the former and awfully punishing 
 the latter, in various instances, recorded in the Scriptures. 
 
 IX. He has required the worship and obedie?ice of mankind to 
 himself, only as a God of Truth. 
 
 In these considerations, supported, as they are in the fullest 
 manner, by the character of the Redeemer, there is ample proof 
 of the Truth of God : such proof, that no one, who has believed the 
 Scriptures to be a revelation from God, has ever called this doc- 
 trinp in question.
 
 SER XI.] THE TRUTH OF GOD 
 
 REMARKS. 
 
 1st. How gloriously, and perfectly, is God qualified by this attri- 
 bute to be the Moral governor of Intelligent creatures. 
 
 Moral government is a government by laws ; whose nature, and 
 sanctions, are the great inducements to obedience, and the great 
 means of order, peace, and happiness, to subjects ; and of honour 
 and reverence to the Rider. In other words, it is a government by 
 motives, addressed to the understanding and affections of rational 
 subjects, and operating on their minds, as inducements to voluntary 
 obedience. No other government is worthy of God ; there being, 
 indeed, no other beside that of mere force and coercion. Obedi- 
 ence to this can never be voluntary, virtuous, amiable, praisewor- 
 thy, or rewardable : whereas voluntary obedience sustains all these 
 characteristics ; and renders the subjects of it excellent and lovely 
 in the sight of a virtuous, or benevolent, ruler. This government, 
 then, is on the one hand suited to the dignity and glory of the Infi- 
 nite Mind ; and on the other to the character, state, and wants, of 
 rational beings. Without obedience to such a government they 
 cannot be virtuous ; and without virtue they cannot be happy. 
 
 To the existence of such a government it is absolutely neces- 
 sary, that the character of the Ruler should be such, as that it can, 
 and ought to, be approved by wise and good subjects ; and of 
 course a character, in which they can safely, and rationally, con- 
 fide. But it is impossible, that a ruler, unpossessed of Truth, 
 should be approved at all. Falsehood is not only a vice, a de- 
 fect, a deformity ; but a most odious, and contemptible, vice, in- 
 volving every other kind of turpitude. A liar is pre-eminently 
 odious and contemptible in the view of mankind ; and the finished 
 depravity of the worst of all beings is exhibited to us by God him- 
 self in the memorable declaration. He was a liar from the beginning, 
 and the father of it. A God of falsehood would be a monster, 
 whose depravity no mind, less than infinite, could comprehend ; 
 and who would of necessity be regarded with absolute detestation 
 and horror. 
 
 But how could obedience be voluntary to a ruler, whose charac- 
 ter, instead of being esteemed, and reverenced, was only disap- 
 proved, hated, and despised ? Who could love either him, or his 
 commands ? Who could voluntarily yield obedience to falsehood ? 
 Who could ever be pleased with subjection to a ruler, whose cha- 
 racter he could not respect? The very supposition is an absurd- 
 ity. 
 
 In a still more striking manner would it be impossible for rational 
 beings voluntarily to obey a Ruler, in whom they could not con- 
 fide ; or for such a ruler to exercise a moral government over them. 
 Should he make laws, and in them promise rewards to obedience, 
 and threaten punishments to disobedience ; how could it be known, 
 that he would fulfil his promises, or execute his threatenings ? 
 
 VOL. I. 27
 
 210 THE TRU1H OF GOD. [SER. XI. 
 
 How could it be known, that his declarations were true ; or his 
 character sincere ? Certainly, neither his words nor actions could 
 be the foundation of such knowledge. Both might as easily, and 
 as naturally, be supposed intentionally to disguise, conceal, or de- 
 ceive, as to explain and satisfy. 
 
 God, we are ever to remember, is the last appeal, resort, and hope, 
 of Intelligent beings. By whomsoever else the soul is deceived, 
 or disappointed, it rests on him with perfect reliance ; because it 
 considers his truth as the great mountains, and his faithfulness as en- 
 during for ever. If no confidence could be placed in him, none 
 could be placed elsewhere. Every thought, purpose, interest, con- 
 solation, and hope, would be afloat on the waves of a boundless 
 and perpetually disturbed ocean, where rest and safety could never 
 be found. All beings would distrust all ; and the Universe, filled 
 as it is with inhabitants, would become a solitude. Suspicion and 
 jealousy would make all beings strangers, and enemies, to each 
 other. Suspense would fill every mind, and hang over every en- 
 joyment : a state always wretched and deplorable, but here su- 
 premely and finally wretched, because the suspense would be end- 
 less, as well as unceasing. The Mind, stretching its view through 
 eternity and immensity, would discern no pole-star, by which it 
 might steer its course ; no haven, whither it might betake itself for 
 safety and repose. The truth of God hushes this restless and stormy 
 ocean to peace. All his creatures know, or may know, that his 
 purposes, declarations, and promises, are eternal and immutable ; 
 and that, therefore, he cannot deceive their confidence, nor disap- 
 point their reasonable hopes ; that he is the Rock, on which is found- 
 ed the great building of the Universe : the foundation and the build- 
 ing both eternal. However uncertain therefore, however fluctuating, 
 may be the state of the soul with respect to creatures ; on him it 
 rests with perfect reliance, and final safety. Were these facts re- 
 versed, he could present no motives to voluntary obedience ; nor 
 act as the Moral Governor of rational beings. Now he is seen to 
 be divinely excellent ; the fortress, the high tower, the unchange- 
 able safety, of such beings ; and their obedience to his laws is a 
 voluntary and cheerful effort of the mind, begun here to continue 
 for ever. 
 
 2dly. We learn from these considerations how necessary Faith is 
 to acceptance with God. 
 
 St. Paul declares, that without faith it is impossible to please God; 
 for he that cometh to God must believe that he is, and that he is the 
 rewarder of them that diligently seek him. Faith, in its first and 
 simple sense, is assent to probable evidence. Few of the proposi- 
 tions, to which we assent, are known to us, either by intuition or 
 demonstration. This is especially true of moral propositions; al- 
 most all of which, although they are in many instances spoken of 
 as known by us, are in fact only believed : the evidence, by which 
 they are supported, being merely probable evidence. Yet on these
 
 SERXI.] THE TRUTH OF GOD. 211 
 
 propositions is dependent all our duty, and ultimately all our hap- 
 piness. Wherever the probability is clear and unimpeachable, 
 Reason demands, that we should readily assent to it, as being the 
 best evidence, which the case will admit. In the same manner Rea- 
 son requires, that our conduct should be regulated by it, as being 
 the best rule, of which we are, or in our present circumstances can 
 be, possessed. A reasonable disposition will, therefore, in every 
 such case, yield its assent to every proposition, and conform its con- 
 duct to every rule thus evidenced ; while a proud and obstinate spirit 
 will refuse both ; and choose rather to take refuge in scepticism 
 and disobedience, than to conform to the only principles of assent, 
 and rectitude, which have been furnished to us by our Maker. 
 
 The faith of the Gospel is the assent of the heart, as well as of 
 the understanding, to the declarations, contained in the Scriptures ; 
 the belief of a man, who regards them with good-will, and who is 
 pleased with such truths as they present to the mind. The foun- 
 dation of faith in these declarations is a similar faith in the charac- 
 ter, especially the moral character of God, exhibited in them, and 
 evidenced both by them, and by other extraneous proof. This 
 character, discerned to be glorious, great and lovely, by a mind 
 possessed of a suitable disposition, is not in the strict sense de- 
 monstrated to us ; but is evinced with high and unexceptionable 
 probability. To the ready and cheerful admission of it, a good 
 and honest heart is wholly prepared, and is the only thing neces- 
 sary. 
 
 The Truth, or Veracity, of God, is especially that part of his 
 moral character, on which the faith or confidence, which is termed 
 Evangelical, ultimately rests. On this attribute all his declarations, 
 promises, and covenants, entirely depend for their truth and cer- 
 tainty ; and therefore all the confidence, which creatures can place 
 in his character, designs, or conduct. It is indispensable, in order 
 to our exercising any regard towards him at all, that we believe, 
 that he is. This, however, we may do by the aid of arguments, 
 furnished by the light of nature. To believe, that he is the rezuarder 
 of them, that diligently seek him, is indispensable to the exercise 
 of any virtuous regard to him ; but this we cannot do without con- 
 fidence in the truth of his promises, and in the veracity of himself, 
 as the promiser. 
 
 But for these promises, we could not know, that he thought of 
 bestowing such rewards ; unless we believed him sincere in pro- 
 mising, we could not believe that he would bestow them. Between 
 confidence in the truth of God, and distrust of his truth, there is no 
 alternative. It is metaphysically, as well as Scripturally, true, that 
 he, who believeth not God, hath made him a liar. Let me, then, ask 
 every person in this assembly, whether this distrust of God, this at- 
 tribution to him of so odious and contemptible a character, this last 
 insult, (as mankind estimate insults) can, in his own view, possibly 
 be pleasing to God ? Yet this is a fair description of all unbelief;
 
 212 THE TRUTH OF GOD. [SER. XI. 
 
 or, as it ought rather to be termed, disbelief, or distrust. As this 
 conduct can never be pleasing in his sight ; so it is certain, that he, 
 who is the subject of it, can never be accepted of God : for nothing 
 is more evident, than that God will never accept him, with whom 
 he is not pleased. As, then, there is no medium between this cha- 
 racter and confidence, or faith ; it is, I think, past all doubt, that 
 faith is indispensably necessary to acceptance with God. 
 
 At the same time, distrust is an entire separation of an Intelligent 
 being from his Maker. We cannot possibly coincide voluntarily 
 with the designs of a being, unless we confide in his Truth and be- 
 nevolence, and of course in the rectitude of those designs. No 
 virtuous obedience can be yielded to laws, of whose rectitude we 
 are not satisfied ; no complacency exercised towards a character, 
 in which we do not confide ; no gratitude rendered for benefits, 
 conferred by a suspected benefactor ; no reliance placed on pro- 
 mises, made by a being of doubted veracity ; and no praiseworthy 
 efforts made to promote designs, regarded as suspicious and unwor- 
 thy. Without confidence, the soul is separated of course, from its 
 Creator. Distrust is in its own nature enmity against him, not sub- 
 ject to his law, neither indeed can be. How, then, can God be 
 pleased with this character ; or accept him, in whom it exists ? 
 
 3dly. How greatly ought this attribute of God to terrify deceitful 
 men! 
 
 By deceitful men I intend, not only liars of every description, 
 perjured persons, and slanderers; but fraudulent men of every 
 class ; hypocrites, cheats, seducers, flatterers, sophists, and all other 
 men guilty of intentional deception. From the character of God, 
 as exhibited by the light of nature only, these men have every thing 
 to fear, and nothing to hope. That God can be pleased with a 
 moral character opposite to his own, or that he will bless men with 
 whom. he is not pleased, cannot be imagined for a moment. But 
 there is no moral character, more absolutely opposed to God, or 
 more remote from his pleasure, than that of falsehood ; falsehood in 
 every form ; whether of looks, declarations, arguments, or actions ; 
 and in every degree, from the humble pretence to the palpable lie. 
 Nor is any immoral conduct adopted against clearer evidence, and 
 more absolute conviction. Truth is a thing perfectly definite. We 
 always know when we speak it ; and equally well know when we 
 utter falsehood. It is, therefore, a sin against noon-day light; and 
 is alway committed in the sunshine. How, then, must the Being, 
 invested with the glorious, and eminently divine, attribute of Truth, 
 as with a garment, regard this base and vile character, so opposed 
 to his own, and so hostile to the virtue, and happiness, of his Intel- 
 ligent kingdom ? Miserable, indeed, must be the expectations, and 
 the lot, of all wilful deceivers, even if there were no Scriptures ; 
 or if they were not the Word of God. 
 
 But there are Scriptures ; and they are the Word of God. In 
 them, as we could not fail to expect, most terrible additions are
 
 SER. XL] THE TRUTH OF GOD. 213 
 
 made to the alarms, rung in the ears of these transgressors, by the 
 voice of nature. There, his determinations to inflict signal ven- 
 geance on these men, are announced in every awful form by the 
 God who cannot lie. There he has declared, that into the holy city, 
 the heaven of heavens, the mansion of everlasting joy, there shall 
 i-ii no wise enter any one, who loveth or maketh a lie. There he has 
 declared, that every liar shall have his part in the lake, that burneth 
 with fire, and brimstone. Let every deceitful man hear, and fear, 
 and do no more so wickedly. 
 
 4thly. What a source of comfort, joy, and quickening, to good men, 
 is the truth of God! 
 
 When we think on the character even of the best men, when we 
 call to mind how often they backslide and sin ; how cold and stu- 
 pid they are in their affections, and how dull and slothful in their 
 obedience ; with what eagerness they cleave to the world, and with 
 what ease they yiek] to temptation ; how frequently they wound 
 Religion, and how greatly they dishonour God; we cannot but 
 feel, that all the truth and faithfulness of God are indispensably 
 necessary to prevent him from forsaking such beings, as they are, 
 and incline him to conduct them safely to his eternal kingdom. 
 Here, created faithfulness would not suffice ; nor prove to them a 
 solid ground of unshaken confidence, nor of lively and supporting 
 hope. A higher perfection of character seems plainly necessary 
 in the blessed God, to enable his patience to bear with all their 
 faults, and his mercy to triumph over all their transgressions. 
 
 In his holy Word, he has given them promises of infinite extent, 
 and value. In these promises are contained blessings temporal 
 and spiritual ; blessings present and eternal ; blessings of the first 
 magnitude and of the most delightful nature ; extending alike to 
 the soul and the body, to all times and all places, to every want 
 and every situation. Whatever can be useful to them, honourable 
 to himself, or beneficial to the Universe, he freely proffers from his 
 unlimited bounty. Finally, Himself, the Sum of all good, the over- 
 flowing Fountain, the inexhaustible Ocean, whence every stream 
 of happiness flows, he engages to them, as their everlasting pos- 
 session. 
 
 What can secure the boundless good, contained in these pro- 
 mises, to beings of such a character ? The unchangeable truth of 
 God. On this they repose with perfect safety, with a hope, which 
 can never make them ashamed, with a faith, which cannot be bro- 
 ken down. Under the shadow of this great rock in a weary land, 
 they sit down with unspeakable delight ; and see all these promises 
 advancing to a regular, constant, and certain fulfilment, throughout 
 the progress of never-ending being. 
 
 Here, too, they find the most persuasive inducement to faithful- 
 ness in his service. They know, that he cometh in clouds, and that 
 his reward is with him. The bruised reed, they are assured, he will 
 never break; the smoking flax he will not quench; until he shall
 
 214 THE TRUTH OF GOD. [SER. XI. 
 
 havebrought forth judgment unto Jlnal victory. Hence they wait on 
 the Lord unceasingly, and renew their strength. Hence they mount 
 up with wings as eagles; They run in the Christian course, and are 
 not weary ; they walk, and faint not in the strait and narrow way, 
 which leads to life. 
 
 In the mission, life, and death, of the Redeemer, in his resurrec- 
 tion, intercession, and kingdom, the truth of God has set his seal 
 on all his promises. The covenant of grace is here seen to be an 
 unchangeable and everlasting covenant. In the solemn ordinance,* 
 immediately before us, a living, unchanging, and most affecting 
 memorial, we may discern a hand, which, testifying infinitely bet- 
 ter things than those which were disclosed to Belshazzar, writes 
 before our eyes, that, notwithstanding all our infirmities, if we in- 
 deed believe in him, we are, when weighed in the balance, not found 
 wanting. 
 
 * The Eucharist.
 
 SERMON XII. 
 
 THE MERCY OF GOD. 
 
 PSALM ciii 8. The Lord is merciful and gracious, slow to anger, and plenteous in 
 
 mercy. 
 
 IN this beautiful and interesting Psalm, David, with a piety and 
 zeal highly becoming, calls upon his soul and all that is within 
 him to bless the Lord for the manifestations of his mercy. A mul- 
 titude of these, remarkable in their nature, and of vast importance 
 to mankind, he recites in the happiest language of poetry. In this 
 language, God is exhibited as forgiving all his iniquities, healing 
 all his diseases, redeeming his life from destruction, crowning him 
 with loving kindness and tender mercies, satisfying his mouth with 
 good things, and renewing his youth like the eagle's. Nor does he 
 confine his views to his own blessings merely ; but, like a good 
 man, deeply affected with the concerns of his fellow-creatures, 
 casts his eye abroad to the general dispensations of providence, 
 and rejoices in the exemplifications of this glorious Attribute to the 
 human race. With supreme delight he here beholds God executing 
 righteousness and judgment for the oppressed ; unwilling always to 
 chide, or to keep his anger for ever ; not dealing with mankind ac- 
 cording to their sins, nor rezu'arding them according to their iniqui- 
 ties. The Mercy of God he sees extended, and exalted, as the 
 heavens ; removing our transgressions from us, as far as the East 
 is removed from the West ; and pitying those who fear him, as a fa- 
 ther pitieth his children. This divine perfection, he further teaches 
 us, is an inherent and essential part of the character of God, and 
 is accordingly from everlasting to everlasting. Nor is it confined 
 to any place ; nor limited by any opposing power, or obstacle : 
 for the Lord hath prepared his throne in the heavens, and his king- 
 dom rulcth over all. With this delightful subject in such full and 
 strong view, he finally and most forcibly calls upon angels, who 
 excel in strength, upon his hosts, the ministers who do his pleasure, 
 and upon all the works, formed in his boundless dominion, to bless 
 JEHOVAH for this transcendent perfection, so illustriously manifest- 
 ed, in so many forms, towards an apostate and ruined world. 
 
 The text is the theme of the whole psalm ; and is a strong and 
 ample assertion, reiterated in various forms, according to the man- 
 ner of the inspired writers, when labouring to impart to others their 
 own vivid emotions, of this doctrine. 
 
 That God is a God of Mercy. 
 
 Mercy is the exercise of good-will towards those, who have not 
 merited it ; and especially tozoards those, who have merited anger 
 and punishment. In its most important sense it denotes the com-
 
 216 THE MERCY OF GOD. [SER. XII. 
 
 munication of forgiveness, and consequent blessings, to such as 
 have been guilty of crimes ; particularly, as exercised by God to 
 those, who have transgressed his most holy law, provoked his an- 
 ger, and forfeited every claim to his favour. 
 
 In canvassing this doctrine, I shall pursue the same method, 
 which I have adopted in discussing the other attributes of the di- 
 vine character ; and consider the manner, in which it is exhibited, 
 
 I. By Reason, and, 
 
 II. By Revelation. 
 
 Reason naturally leads us to conclude, that God is merciful, be- 
 cause 
 
 1st. He is Benevolent. 
 
 Mercy is a modification of benevolence. It is, therefore, reason- 
 ably concluded concerning any benevolent being, that his dispo- 
 sition will, in certain cases at least, be mercifully exercised ; or 
 that, when certain objects are presented to his view, and solicit 
 his interference, he will extend his benevolence to them, although 
 their character is such, as not to merit this interference at his hands ; 
 or even such, as to deserve in some degree his anger, rejection, or 
 punishment. But God is boundlessly benevolent. Mercy in the 
 abstract, and extending to every degree which propriety and Jus- 
 tice will admit, must, therefore, be acknowledged by Reason to be 
 an essential part of the divine benevolence. What, and how great, 
 this extent is ; what objects it will reach, and what crimes it will 
 forgive; cannot, I confess, be at all determined by us; nor upon 
 what terms it will be extended to such objects, as it will actually 
 reach. An angel, who had transgressed the divine law, or Adam 
 after he had fallen, might satisfactorily determine by rational argu- 
 ments, that God was merciful : and yet neither would be able at 
 all to decide whether that mercy would be extended to him ; or if 
 it were thus extended, upon what terms, in what manner, and to 
 what degree. 
 
 2dly. Because he exercises patience and forbearance towards man- 
 kind. 
 
 That men are opposed to the character and government of God ; 
 that they continually dishonour his name, violate his laws, so far 
 as they know them, and are guilty of manifold iniquities towards 
 each other ; cannot be rationally questioned. The conduct, which 
 strict justice on the part of God, would dictate as the proper retri- 
 bution of these crimes, can be no other than severe and immediate 
 punishment. This punishment, however, we do not find executed. 
 On the contrary, he continues them in life, notwithstanding all their 
 provocations ; and surrounds them with an endless multitude of 
 blessings. In this part of divine providence, therefore, we find a 
 direct exercise of mercy ; that is, of kindness to guilty beings ; and 
 this repeated in instances innumerable ; instances so multiplied, 
 and so constantly recurring, as to constitute a primary and essen- 
 tial characteristic of the government of God over mankind.
 
 SER. XII.] THE MERCY OF GOD. 217 
 
 3dly. Because he has formed the human mind in such a manner, 
 that it necessarily considers mercy as high excellence of character. 
 
 This argument, largely considered in my discourse on the bene- 
 volence of God, is applicable to this peculiar exercise of benevo- 
 lence, in almost the same manner, as to benevolence in the abstract. 
 It is not indeed true, that a benevolent being, destitute of mercy, 
 would be therefore destitute of amiableness ; because benevolence 
 in every form, and exercise, is unquestionably amiable. But it is 
 the necessary dictate of the human understanding, that Mercy is 
 the noblest possible exercise of benevolence, and that this attribute 
 is indispensable to a character of absolute perfection. Such is the 
 decision of the mind, as God has formed it; and the invariable re- 
 sult of the understanding, when employed on this subject without 
 passion, or prejudice. In the mean time, this attribute is indispen- 
 sable to the happiness, and even to the comfort, nay, to the to- 
 lerable existence, of mankind in the present world. Bath crimes 
 and sufferings are here so numerous, and constitute so great a part 
 of the character, and of the lot, of all men, that all continually 
 need, and vast numbers in the most absolute manner, the exercise 
 of this disposition. Our circumstances, therefore, continually elu- 
 cidate, and enforce upon us, the justice of this dictate of the under- 
 standing. 
 
 In this manner, God has, of his own choice, rendered this attri- 
 bute, in our view, absolutely necessary to a perfect, and there- 
 fore to his own, character. If, then, Mercy constitute not a part 
 of his character, he has necessitated us, of his own choice, to 
 consider his real character as destitute of perfection. 
 
 After the application of this argument in former discourses to 
 the other moral attributes of God, it will be unnecessary any far- 
 ther to insist on it here. 
 
 From these considerations it may, I think, be fairly conclu- 
 ded by Reason, that God is merciful. Accordingly, mankind ap- 
 pear to have generally regarded this as the true character of God. 
 Such, at least, seems to be the apprehension, which men have 
 formed of the object of their worship : as is evident from the very 
 act of rendering worship. I see not how men can be supposed 
 to pray to any being, of whose favour they could not entertain 
 either belief, or hope. But all favour from God to guilty beings 
 must be merciful. In worshipping him, therefore, they have, I 
 think, plainly expressed their hope, at least, that he would re- 
 gard them with mercy, in some indefinite degree : and this hope 
 they have probably derived from one, or other, of these consi- 
 derations. 
 
 But whether the Mercy of God will extend to the final forgive- 
 ness of sin, and the communication of future happiness to man ; or, 
 if this were to be granted, upon what terms these blessings will be 
 communicated ; cannot be determined by Reason, from any con- 
 siderations within its power. What conduct is proper for the infi- 
 VOL. I. 28
 
 218 THE MERCY OF GOD. [SER. XII, 
 
 nite Mind to pursue towards such rebellious and guilty creatures, 
 as we are ; and whether that conduct shall include any future fa- 
 vour to us ; can never be decided by the human understanding. 
 Socrates doubted whether it were possible for God to forgive sin ; 
 and, in my view, expressed the real ultimatum of Reason on this 
 subject. The sins of men are so causeless, so numerous, and so 
 great, as to leave to a sober man, solemnly considering this subject, 
 little else beside a fearful looking for of judgment. To relieve the 
 distress and despondency, to which we are thus exposed, the Bible 
 comes to our aid ; and holds out to our view the most unequivocal 
 proofs, not only of the existence, but also of the extent, of this di- 
 vine attribute. These are found, 
 
 1st. In the numerous Declarations, -which assert this character of 
 God. 
 
 These declarations are found every where ; and are so familiar- 
 ly known, that they need not now be repeated. They are also 
 given to us in every form, in the most forcible language, and with 
 the strongest images ; and defy all doubt, as well as all denial, con- 
 cerning this subject. The text is as direct and ample a declara- 
 tion of this character of God, as can be desired, or forme.J. ; and 
 the context as beautiful and forcible an illustration. 
 2dly. In the precepts of the Bible. 
 
 These require men to exercise mercy to each other ; and assure 
 them of peculiar divine approbation, and an eminently glorious 
 reward, for the performance of this duty. At the same time, they 
 threaten the most awful penalties, final condemnation and absolute 
 rejection, to all the unmerciful. Nay, they forbid us to hope, and 
 even to ask, for the forgiveness of our sins, unless we heartily forgive 
 the trespasses of our fellow-men. The merciful only are entitled by 
 the Scriptures to the attainment of mercy ; while those of a contra- 
 ry character are uniformly threatened with a terrible retribution. 
 
 This species of proof is exhibited with the strongest possible 
 force in the account, given us by Christ, of the last judgment. In 
 this account, recorded in the twenty-fifth chapter of Matthew, our 
 Saviour mentions no other ground of the final acceptance of man- 
 kind, but the exercise of mercy towards their fellow-men ; and no 
 other ground of their final rejection, but their destitution of this at- 
 tribute and its exercises. We know, indeed, from numerous de- 
 clarations, made by himself, that mercy is not the only thing, re- 
 quired of men by the will of God ; nor the only thing, regarded by 
 the Judge in the acceptance, or rejection, of men at the great day. 
 But we are clearly taught in this account, that mercy holds the fore- 
 most place in human excellence, and m the divine estimation ; and 
 that the contrary character is the most odious depravity, and pre- 
 eminently the object of the divine abhorrence. 
 
 3dly. In Testimonies of the divine Approbation, given to such, as 
 have exercised this disposition; and of the divine disapprobation of 
 such, as have exhibited the contrary character.
 
 SER. XII.] THE MERCY OF GOD. 219 
 
 In the instances of Rahab, Ruth, Boaz, David towards Saul and 
 his house, Obadiah towards the prophets of God, Ebed-melech the 
 Ethiopian (or Cushite) towards Jeremiah, &c. God was pleased to 
 give direct and important testimonies of his favour and approbation 
 in blessing those, who had showed mercy to their fellow-men. On 
 the other hand, he manifested in the most awful manner his displea- 
 sure against Saul and his house, for his cruelty towards the Gi- 
 beonites; against Ahab, Jezebel, Athaliah, Pashur, Herod, and many 
 others, for their cruelty. These are all direct proofs, that mercy is 
 highly acceptable to God ; and that the implacable and unmerciful 
 are an abomination in his sight. 
 
 4thly. In requiring all our homage and obedience to himself, as 
 a merciful God. 
 
 On this argument, although unanswerable in its import, I shall 
 not insist, because it will be easily understood from the applica- 
 tion, already made of it, to the moral attributes of God, consider- 
 ed in former discourses. 
 
 5thly. In the mediation of Christ. 
 
 CHRIST is, to us, the channel, through which the divine mercy 
 flows ; and his mediation the procuring cause, for which it is exer- 
 cised towards mankind. All the preceding arguments, therefore, so 
 far as they are furnished by the Scriptures, have a reference to 
 him, and are supremely illustrated by his mediation. This great 
 subject claims, of course, a distinct consideration, more extended, 
 and more particular, than the present occasion will permit. Such 
 a minute examination will, however, be the less necessary at the 
 present time, because the subject will recur in many forms during 
 the progress of these discourses, and because it is the commanding 
 theme in every desk, and the principal subject of information to 
 every religious audience. I shall now briefly consider the mercy 
 of God, as illustrated by the 
 
 Incarnation, 
 
 Life, and 
 
 Death, of the Redeemer. 
 
 At this time the divinity of Christ will not be at all insisted on ; 
 as it will be, of course, the subject of a future investigation. It is 
 sufficient for my purpose, that he was, what he cannot with decency 
 be denied to be, the beloved Son of God, in whom he is ever well 
 pleased ; the brightness of his glory, and the express image of his 
 person ; as much better than the angels, as he has by inheritance ob- 
 tained a more excellent name than they $ the fast born of every crea- 
 ture ; and the glory of God in the heavens, as well as in the earth. 
 
 When this great and wonderful person, great and wonderful be- 
 yond any possible estimation of such minds as ours, became incar- 
 nate ; he, who was rich in the best of all possessions, the unquali- 
 fied love of his Father, for our sakes became poor, that we through 
 him might become rich. He allied himself, in a manner intimate, 
 eternal, and inseparable, to flesh and blood, to sinners and worms
 
 220 THE MERCY OF GOD. SER. XII.] 
 
 of the dust ; and was not unwilling, nor ashamed, to call them his 
 brethren. The strength and intenseness of the purpose for which 
 he interfered, the greatness of his tenderness and compassion for 
 mankind, are exhibited, with the utmost possible force, in the great- 
 ness of the condescension and humiliation, which he thus volunta- 
 rily assumed. It ought here to be remembered, that he not only 
 became man, but man in the humblest circumstances ; was the son 
 of a poor virgin, married to a poor man ; and was born in a stable, 
 wrapped in swaddling clothes, and laid in a manger. 
 
 In the life of the Son of God, the same character was exhibited 
 in a great variety of forms. Throughout almost all his residence 
 in the world, that is, during his minority, and about twelve years 
 afterward, this glorious Person was entirely subjected to the com- 
 mands and government of his humble parents ; and wrought pa- 
 tiently in the business of a carpenter, laboriously earning his own 
 bread, and theirs, by the sweat of his brow. After he began his 
 public ministry, he went about doing good, particularly to those who 
 were sick, blind, deaf, dumb, halt, maimed, and possessed of devils. 
 To the poor, to publicans, and to sinners, he also preached the 
 Gospel ; and with supreme patience, labour, and benignity, invited 
 them to eternal life. Samaritans, hated by the Jews beyond ex- 
 ample, he brought into the divine kingdom ; and, after warning, 
 instructing, and exhorting Jerusalem, to the last limits of hope, he 
 wept with the deepest compassion over its unbelief and ruin. 
 
 In his death, the same glorious attribute was still more wonder- 
 fully manifested. His death, like his incarnation and life, was 
 wholly voluntary: for he, who drove the money-changers and 
 their companions out of the temple ; at whose presence the guards 
 fell backward to the ground ; whose voice, diseases, demons, and 
 elements obeyed; and who re-summoned life to the breathless 
 corpses of others ; could undoubtedly have prolonged his own life, 
 prevented every assault upon his person, and forbidden by his 
 power the approach of danger and harm. Accordingly, he in- 
 forms us, that he laid down his life for his sheep, and that no man 
 took it from him, but that he laid it down of himself. 
 
 At the same time, his death was the most humiliating, which can 
 be conceived, or suffered. It was the death of a malefactor, and 
 that of the most scandalous kind ; a death, also, pronounced by the 
 voice of God to be accursed ; and preceded and attended by every 
 circumstance of contempt, abuse, and shame, which a furious rab- 
 ble, and their more malignant masters, could devise, or inflict. 
 Nor was it less distressing than humiliating. The clear foresight 
 of it, in the garden of Gethsemane, threw even him, with all his 
 lion-like fortitude, into an agony ; and forced sweat from his body 
 in the form of great drops of blood. The sufferance of it on the 
 cross extorted from him that bitter cry, My God, my God, why hast 
 thou forsaken me? It is, however, to be remembered, that he made 
 his soul an offering for sin, and that, in his soul, his peculiar dis-
 
 SER. XII.] THE MERCY OF GOD. 221 
 
 tresses were chiefly suffered. This death, together with all the an- 
 guish which it involved, he perfectly foresaw, and predicted ; and 
 in the full sight of this anguish devoted himself to the suffering. In 
 the midst of his agonies, also, he prayed for the forgiveness of his 
 murderers ; and with such efficacy, that within fifty days from his 
 crucifixion, several thousands of them believed on his name, through 
 the preaching of St. Peter ; and are now in the heaven of heavens, 
 celebrating with songs of transport the divine compassion of their 
 Redeemer. 
 
 The incarnation, life, and death, of Christ, were undertaken, and 
 accomplished, by him, with a complete knowledge, not only of the 
 distresses, which he was to undergo, but also of the character of 
 those, for whom they were to be undergone. He knew perfectly, 
 that they were sinners, rebels, and apostates, condemned and ru- 
 ined; utterly indisposed to believe his testimony, to accept his 
 person, or to become interested in his mediation. He perfectly 
 knew, that to make them even reconciled to him, or grateful for 
 the immense benefits which he proffered, it would be necessary, 
 after all he had done, to send the SPIRIT OF GRACE into the world, 
 to give them a new heart, and a better mind. Of course, he en- 
 gaged in this wonderful employment from compassion only, to the 
 miserable beings whom he came to redeem. As his own charac- 
 ter and conduct are, therefore, the strongest possible exhibition of 
 mercy ; so God, who gave him up to all these sufferings for this 
 end, and to whom he was plainly the dearest object in the Uni- 
 verse, has in this transaction equally exhibited mercy as his own 
 character. 
 
 From these summary considerations on this subject, I remark, 
 1st. The Glory of this divine attribute. 
 
 No moral characteristic has ever been esteemed so lovely as this, 
 or so honourable to an Intelligent being. To love virtue, and the 
 virtuous, is undoubtedly excellent and commendable ; and includes 
 all which we intend by justice, candour, or complacency, as exer- 
 cised towards the character of others. In those, who exercise this 
 disposition, it is both honourable and lovely ; and to those, who 
 are thus loved, it is an eminent ingredient of happiness. 
 
 To love those, whose character has not been exhibited to us, as 
 either virtuous or sinful ; to love, for example, absolute strangers, 
 merely because they are rational beings ; seems plainly to be a 
 still higher exercise of a virtuous and amiable character. But to 
 love those, who are known to be enemies to us, as well as vile and 
 hateful in themselves ; and to endeavour, with peculiar self-denial, 
 or with great efforts, to render them virtuous and happy ; is a still 
 nobler exercise of goodness, than either of the former. This, as 
 mankind in the calm exercise of Reason have ever determined, and 
 as the Scriptures have abundantly declared, is the crown, the 
 splendour, the glory, of moral excellence. 
 
 In considering this subject, it is difficult to refrain from calling
 
 222 THE MERCY OF GOD. [SER. XII. 
 
 to mind the views of it, which angels have formed, and expressed. 
 At the birth of the Redeemer, these exalted and benevolent beings 
 left their happy residence, and directed their flight immediately to 
 this sinful world. Here, for four thousand years, they had in the 
 course of their ministry witnessed little else in the conduct of men, 
 beside rebellion against God, injustice to each other, and the de- 
 basement of themselves. Still, with a divine sympathy, they re- 
 joiced in the prospect of seeing the guilty mind renewed, the impi- 
 ous and deformed life purified from its stains, and the salvation of 
 the ruined children of Adam certainly accomplished. Eagerly 
 they hastened to proclaim the glad tidings of great joy, that a Sa- 
 viour was born unto men in the city of David. One soul animated 
 them all ; and with one voice, inspired by the same exalted bene- 
 volence, they sung, Glory to God in the highest, and on earth peace j 
 Good-will towards men. 
 
 How different have been the feelings of mankind, for whom this 
 Mediation has been accomplished ! Mankind, when Christ appear- 
 ed in the world, rejected, persecuted, and slew him. From that 
 day to the present, they have discovered the same disposition, with 
 evidence which cannot be questioned, in their unbelief and rejec- 
 tion of the Redeemer. We, as well as others, possess and prove 
 this character. Were Christ now to be born, there is but too much 
 reason to fear, that we like the Jews, should leave him in a stable, 
 consign him to a manger, persecute him through life, and compel 
 him to a violent death. The Jews began their warfare against him 
 with disbelieving and rejecting him ; and ended with his crucifix- 
 ion. Our disbelief and rejection of Christ are but too fearful 
 indications, that, were our circumstances the same with theirs, we 
 should unite with them in nailing Him to the cross. In the single 
 act of refusing to commemorate his death, how many, here present, 
 declare, that even in their own view they are not his friends. Let 
 every such person remember the declaration of Christ himself, that 
 he who is not for him is against him. 
 
 Let us all remember also, that Christ was infinitely rich, in all 
 good, before he became poor for our sakes. Of course, he needed 
 not us, nor any thing which is ours. With infinite ease, and by the 
 mere exercise of his will, he could have blotted us out of being, 
 and then have raised up millions of virtuous, obedient and glorious 
 creatures ; all of whom would, throughout eternity, have employed 
 themselves in his service with unchanging faithfulness and joy. 
 Whence then, and let Reason answer the question, did he choose 
 to become Man ; to suffer, and to die, for the lost race of Adam ; 
 for you, and for me? The only answer he himself has long since 
 given : God so loved the zoorld, that he gave his only begotten Son, 
 that whosoever beheveth on him, should not perish, but have ever- 
 lasting life. God was so benevolent, so disposed to show kind- 
 ness, so full of long suffering and tender mercy, that even this ex- 
 ertion was not too great for him to make.
 
 SER. XII.] THE MERCY OF GOD. 223 
 
 2dly. From these considerations we also learn the absolute neces- 
 sity of divine Revelation to mankind. 
 
 On the question, Whether God will forgive sin, and accept sinners, 
 evidently depends every hope of happiness beyond the grave. 
 The question is, therefore, infinitely important to us ; and needs, 
 in the highest degree, to be satisfactorily answered. The doc- 
 trine, that God is merciful, is, I think, in the view of Reason, suffi- 
 ciently probable to command our faith. But that it is, or can be 
 proper for God to forgive sin in any case, Reason is utterly unable 
 to evince. In what manner this conduct on the part of God would 
 affect the government, and welfare, of the Universe, man, without . 
 Revelation, is utterly unable to determine. It is one thing to dis- 
 cern, that God is merciful ; and wholly another, to know the ob- 
 jects, to which the divine mercy can with propriety be extended, 
 or the cases, in which it can with propriety interfere. 
 
 If Reason can know, that God will forgive the sins of men, it 
 must derive this knowledge either, 
 
 1st. From the nature of this attribute ; or 
 
 2dly. From the fact, that he has, in some one instance at least, 
 forgiven sin ; or 
 
 3dly. From some declaration, that he will forgive it ; or 
 4thly. From some argument founded on analogy. 
 From the nature of the Divine Mercy, we cannot conclude, that 
 God can, or will, forgive the sins of Mankind. Whatever is best, 
 and on the whole, most proper to be done, we are warranted to 
 conclude he will certainly do ; but what this is can never be de- 
 termined by our minds. Two things place this assertion beyond 
 debate. The one is the extent of the divine kingdom, and of all its 
 immense and eternal concerns, which must of course demand far 
 other measures, than such, as we are able to comprehend, or de- 
 vise : the other is, that God, in fact, does innumerable things, utter- 
 ly contrary to all that we should expect, and wholly removed beyond 
 the limits of our understanding. These furnish the most ample 
 proofs, that he will do innumerable other things, equally contrary 
 to our expectation, and decision ; and, of course, that we cannot 
 pre-determine what he will do. 
 
 Revelation apart, we know no instance in which he has forgiven, 
 and possess no declaration, that he will forgive, the sins of Men. 
 
 Equally destitute are we of any analogy, from which this con- 
 clusion can be rationally derived. The only ground even of hope, 
 furnished by his Providence, is the patience with which he endures, 
 and the blessings with which he surrounds us, notwithstanding our 
 provocations. But this conduct seems to be connected by neces- 
 sity with a state of trial ; and furnishes no solid argument of a fu- 
 ture and favourable reward. The gloomy and distressing circum- 
 stances, which attend our removal from this World by death, ex- 
 hibit, on the contrary, awful premonitions of an unhappy allotment 
 to us beyond the grave.
 
 224 THE MERCY OF GOD. fSER. XII 
 
 Independently of Revelation, Man is left to the sentence of mere 
 justice and rigid laws. By these he is of course condemned. He 
 is in fact a sinner ; and must therefore be pronounced guilty, in the 
 day of trial. In this situation, Reason finds, and leaves him ; and 
 to this situation, Infidelity conducts him again. Without the me- 
 diation of Christ, there is no escape from the sentence of the divine 
 law ; and Revelation itself furnishes no other way in which mercy 
 can be extended to sinning man. 
 
 According to the most comfortable scheme of Infidelity, you 
 must go to the Judgment on the footing of you* own righteousness; 
 and be tried by your own obedience. If you have faithfully obeyed 
 God, you will be acquitted ; if not, you must be condemned. If, 
 then, Justification, acceptance, and future happiness ; if deliver- 
 ance from wrath, and escape from ruin, are necessary to you ; the 
 Mediation of Christ, and the Revelation which alone brings this 
 mediation to your knowledge, or furnishes you with a hope of sha- 
 ring in its blessings, are equally necessary. 
 
 3dly. These considerations strongly enforce the guilt and danger 
 of Cruelty. 
 
 A merciful God, who esteems this attribute as the glory and con- 
 summation of his own excellence, cannot fail to detest supremely 
 the opposite character, wherever it is found. These are the two 
 extremes of the moral Nature : the former supremely lovely ; the 
 latter supremely hateful. Thus God has declared in the Scrip- 
 tures; and thus mankind have also testified in all ages and nations. 
 The awful parable of the servant mho owed ten thousand talents, 
 brings this subject home to the heart with the greatest force, of 
 which language is capable. His debt to his Lord, great as it was, 
 was freely forgiven. But, for his cruelty to his fellow-servant, he 
 was thrust into prison, and delivered over to the tormentors, until 
 he should pay the ten thousand talents, which he owed. In what 
 an affecting manner does this story exhibit the indignation of God 
 against unkindness and oppression ? How plainly does he here 
 teach us, that this sin is pre-eminently provoking in his sight, and 
 beyond most, if not all, others, the cause of absolute rejection and 
 endless suffering. Let every cruel, every unfeeling, man tremble 
 at this terrible exhibition of the views, entertained by a merciful 
 God concerning his odious and detestable character. 
 
 4th. These considerations furnish the strongest inducements to the 
 exercise of Mercy. 
 
 In the great kingdom of Providence, how many blessings are 
 continually provided by the hand of God for the evil and unthank- 
 ful race of Adam! In spite of all their innumerable provocations; 
 in spite of their impiety, idolatry, lewdness, falsehood, oppressions, 
 wars and devastations ; notwithstanding this great world has been 
 from the beginning a temple of idols, a house of pollution, and a 
 field of blood ; the sun continually arises ; the rain descends ; the 
 fields blossom; the harvests ripen : the seasons are fruitful; and
 
 SER. XII.] THE MERCY OF GOD. 225 
 
 the hearts of men are fille d with food and gladness. In the divine 
 precepts, the same glorious disposition reigns ; and mankind are 
 required, with infinite obligation, to imitate and assume this exalted 
 character ; to be merciful as their Father who is in heaven is merci- 
 ful. In the promises of the Gospel, we are allured to this most 
 amiable of all conduct by the reward of immortal life and glory ; 
 and hear God himself declaring, Blessed are the merciful, for they 
 shall obtain mercy. 
 
 In the threatenings, we are deterred from the contrary conduct 
 by the fearful denunciation of eternal wo. 
 
 In the Mediation of our Redeemer, we are presented with a 
 perfect example of the nature and effects, of this most lovely attri- 
 bute ; furnished by a life, of which this attribute was the soul and 
 spirit; a life pure and excellent beyond all precedent, and all 
 praise ; and closed by a death full of shame and agony, voluntarily 
 undergone from mere compassion to this perishing world, ana 
 beautified and adorned with this consummation of benevolence in 
 its most divine form. In this we indeed behold the glory of the only 
 begotten of the Father, full of grace and truth. Here we are drawn 
 with cords of love, that we may run after him. 
 
 With these motives, with this example, before us, can we fail to 
 forgive men their trespasses against us, and be kind to the evil and 
 unthankful ? Can we fail to deal our bread to the hungry, and to 
 bring the poor, that are cast out, into our houses ? When we see the 
 naked, must we not be willing to cover him : must we not be unable 
 to hide ourselves from our ozvn jlesh ? 
 
 When this importunate and seductive world intrudes itself into 
 the mind, and is insidiously busy in establishing its ascendency 
 over the heart ; when wealth is riveting its chains to fasten us in 
 bondage ; when ambition invites us to the high places of power and 
 distinction, and promises, that we shall be as Gods in grandeur and 
 glory ; when pleasure informs us, that we have much goods laid up 
 
 for many years, and bids us take our ease, eat, drink and be merry ; 
 11 i i -IT 
 
 in a word, when a temptation, sense, and sin, crowd around us, and 
 
 prepare us to absorb all our affections in selfish gratification ; let 
 us look to the table of Christ, and remember, and behold, there, 
 what he has done for us. If we are not hardened indeed ; if we 
 are not literally dead in trespasses and sins ; we shall find it difficult, 
 and I hope impossible, not to go, and in some measure do likewise. 
 We shall, like him, love our enemies, and do good, and lend, hoping 
 
 for nothing again : we shall bless them that curse us, and pray fot 
 them who deqpitefully use us and persecute us. Then shall we indeed 
 be the children of our Father who is in heaven, who maketh his Sun to 
 arise on the evil, as well as on the good. Then shall our light break 
 
 forth as the morning, and our health spring forth speedily : our 
 righteousness shall go before us, and the glory of the Lord shall be 
 our rereward. 
 
 VOL. I. 29
 
 SERMON XIII. 
 
 THE WISDOM OF GOD. 
 
 TIM. i. 17. Now unto the King eternal, immortal, invisible, the only wise God, be 
 honour, and glory, for ever and ever. Amen. 
 
 IN this passage of Scripture, glory and honour are ascribed to 
 God, in the character of the eternal, immortal, and invisible Ruler 
 of all things, and also in that of Go d the only wise ; with a solemn 
 Amen subjoined to the ascription. When God is called the only 
 Wise, it is not intended, that there is no other wisdom, beside that 
 which is inherent in him ; but that he is the source of all Wisdom, 
 and wise to such a degree, as to render all other wisdom nothing in 
 comparison with his. The Wisdom of God is, in other words, 
 infinite; and shall now be the subject of our consideration. 
 
 The word Wisdom, is applied indifferently to the character, and 
 to the conduct, of an Intelligent being. As applied to the latter, it 
 denotes the choice of good ends, and the selection and adoption of 
 good means for the accomplishment of them. As applied to the 
 former, it denotes that Attribute, which thus chooses, selects and 
 adopts. 
 
 Wisdom is, therefore, a compound attribute ; being made up of 
 the knowledge to discern, and the disposition to choose, the ends and 
 means, which I have mentioned. The Wisdom of God is formed, 
 therefore, of his Omniscience and Benevolence, united in planning, 
 and accomplishing, all real good, in the progress of his immense and 
 eternal kingdom. 
 
 It will not unnaturally be supposed, that, as the Omniscience and 
 Benevolence of God have already been separately discussed, an 
 examination of them, when combined in the attribute of wisdom, 
 must be superfluous. I have at times adopted this opinion ; but 
 upon considering the propensity of our minds to dwell on these at- 
 tributes, in this combination ; a propensity encouraged abundantly 
 by the Scriptures ; and the frequency, with which the divine wisdom 
 recurs, in forms very various and interesting, both in the conversa- 
 tion and writings of men, and the word of God, I have concluded, 
 that a particular discussion of this subject would, if properly con- 
 ducted, hold a useful place in this system of discourses. 
 
 After the arguments, adduced to prove the existence of these 
 attributes, separately considered, it must, I presume, be unnecessa- 
 ry to allege any proofs of their existence in this combination. This 
 discourse will, therefore, be employed only in illustrating this dig- 
 nified subject, as it is exhibited in the various conduct of the Most 
 High. From this vast field, also, a few examples only will be select-
 
 SER. XIII.] THE WISDOM OF GOD. 037 
 
 ed ; it being neither necessary, nor possible, on this occasion, to 
 extend such an investigation to any great length. The scheme of 
 discourse, which I propose to pursue, is to mention, 
 
 1st. Summarily, such exemplifications of the divine wisdom, as 
 are commonly insisted on ; and 
 
 2dly. More particularly, some others, which have been less the ob- 
 jects of public attention ; or which, at least, I have seen either very 
 little, or not at all, discussed by others. 
 
 1 st. / shall mention summarily such exemplifications of the divine 
 wisdom, as are commonly insisted on. 
 
 Among the numerous subjects, included under this head, the hea- 
 vens by their magnificence undoubtedly strike the eye with the 
 greatest force and splendour. In all ages, contemplative men have 
 regarded the illustrious objects, presented to us in this great field 
 of observation, as eminently indicating the wisdom of God. O give 
 thanks, says the Psalmist, unto Him, who alone doeth great wonders j 
 who by wisdom made the heavens ; who made great lights $ the Sun 
 to rule by day, and the moon and stars to rule by night ; for his mer- 
 cy endureth for ever. The Lord by wisdom, saith Solomon, hath 
 founded the earth / by understanding hath he established the heavens. 
 When he prepared the heavens, says Wisdom itself, speaking by the 
 Voice of the same writer, / was there ; when he set a compass on the 
 face of the deep. 
 
 To us, whose views are enlarged, and rectified, by the modern 
 astronomy, this subject is presented with an importance, which it 
 could not have assumed in the mind of the ancients. To them, 
 the size, proportions, distances, and uses, of the heavenly bodies 
 were in a great measure unknown ; and, where this was not the 
 fact, were so partially known, as to leave the mind in many re- 
 spects perplexed and lost. With our superior advantages, we dis- 
 cern the Sun to be a vast, luminous world, astonishingly greater 
 than all the others united, which compose the solar system. All 
 these we behold arranged around this glorious world as their com- 
 mon centre. To them the Sun communicates motion, light, regu- 
 larity, and harmony ; and to their inhabitants, life, and the means 
 of sustaining it ; food, raiment, warmth, and activity ; and their 
 consequences, usefulness, and enjoyment. This amazing scene of 
 wonders, we have the most satisfactory reason to believe, is in a 
 sense endlessly repeated in the stcllary systems, diffused through- 
 out the boundless expansion; and repeated with a similar display 
 of divine wisdom in their regularity, harmony, and beauty. Even 
 an Atheist must be compelled to confess, that in this scene there is 
 a perfect and glorious accomplishment of just such things, as, in 
 the view of the human mind, appear to be suited to the most per- 
 fect operations of the most perfect wisdom. 
 
 In the revolution of the Seasons, intimately connected with this 
 subject, we behold an inferior, but still a splendid, display of the 
 same magnificence ; and an exhibition, not less affecting, of the
 
 228 THE WISDOM OF GOD. [SER. XIH. 
 
 same glorious attribute. From the present position of the earth, 
 are derived, in the different parts of its annual circuit, Summer and 
 Winter, Seed-time and Harvest. It cannot be necessary for me to 
 attempt a detail of the various methods, in which the divine Hand 
 provides, through the instrumentality of the seasons, for the sup- 
 ply of our wants, the relief of our distresses, and the uninterrupted 
 succession of our enjoyments. A child needs not to be informed, 
 that all creatures wait upon God, that he may give them their meat 
 in due season ; and that he opens his hand, and satisjies the wants of 
 every living thing. 
 
 Nearly allied to the revolution of the Seasons, is that, by which 
 the world enjoys the vicissitude of day and night. The diurnal ro- 
 tation of the earth, connected with the position of its axis, furnishes 
 to all its parts an equal enjoyment of these two great affections ot 
 our globe ; just as its annual revolution, connected with the same 
 position, distributes the seasons, alternately, in a regular succession, 
 over all the regions from the equator to the poles. By the day, 
 man is enabled to pursue successfully all the business of life ; and 
 by the night is, at the necessary and most proper intervals, furnish- 
 ed with seasons of refreshment and rest. It ought to be remarked, 
 that by means of the refrangibility of light, and the refractive power 
 of the atmosphere, a portion of day is added to us every morning 
 and every evening ; and the light of the Sun conveyed to us, and 
 withdrawn from us, in that gradual manner, which, while it is emi- 
 nently beautiful and delightful, is at the same time the only manner, 
 in which it could be comfortable, or perhaps tolerable, to our eyes. 
 
 A philosopher has made it an argument of the wisdom of God, 
 and in my view justly, that the earth is clothed in green ; a colour 
 eminently easy, refreshing, and delightful to the eye. 
 
 In the provision made for the wants of men and animals, there 
 are innumerable, as well as wonderful proofs of the Wisdom of 
 God. The means, by which an ample supply for all these wants 
 is continually furnished, were they not the objects of our daily in- 
 spection, and thus rendered so familiar, as to be in a great measure 
 unregarded, would awaken in our minds, not approbation merely, 
 but amazement. A single plant produces yearly a great number of 
 seeds ; so many as to furnish, in the ordinary course of providence, 
 abundant assurance, that that kind of plant shall be continued 
 throughout the successive ages of the world. As a further secu- 
 rity, these seeds are, to a great extent at least, and in all probability 
 universally, incorruptible, when lodged below the depth, within which 
 vegetation springs; notwithstanding they are so easily dissoluble 
 above that limit. By the latter circumstance, an easy, certain, and 
 abundant vegetation is secured : by the former, seeds are treasur- 
 ed in the earth for long periods of time ; whence by deep ploughing, 
 digging, and other means, they are brought again within the region 
 of vegetation, and spring in the same manner, as fresh seeds. I 
 have been satisfactorily informed of the vegetation of seeds, which
 
 SER. XIII.] THE WISDOM OF GOD. 229 
 
 had in this manner been certainly kept in the earth no less than two 
 hundred years. The diffusion of these seeds over the face of the 
 earth is accomplished by means, which are perhaps still more won- 
 derful. Such seeds as are heavy, and immoveable by more ob- 
 vious means ; such, for instance, as the stones and seeds of fruits ; 
 are commonly swallowed both by birds and beasts, and conveyed 
 in their stomachs whithersoever they rove ; and are ultimately 
 planted, not only in the neighbouring fields, and countries, but also 
 in more distant regions. Others, of considerable weight, are lodged 
 permanently in a large and light husk ; which, together with the 
 seed contained in it, is easily separated, after the seed has become 
 ripe, and blown by the wind over extensive tracts. Others, still, 
 are winged, and feathered, in such a manner, as to be easily waft- 
 ed in the breeze, and spread through all the surrounding country. 
 A young gentleman, once in my presence examining a seed of a 
 particular kind of grass, and finding a beautiful feather thus adher- 
 ing to it, was so struck with this contrivance for the dispersion of 
 such seeds over the earth, that he exclaimed, " The man must be a 
 brute, who does not believe in the existence of God." 
 
 The most necessary and useful things are also, with the most 
 perfect wisdom, generally diffused ; while those which are less in- 
 teresting to human happiness, are more rare and solitary. Food, 
 raiment, drink, and fuel, are spread every where. Gold and gems, 
 wines and spices, are found only in particular places. Wheat and 
 grass, the most useful of all vegetables, grow in more soils and 
 climates than any other. Water and air exist throughout the 
 world ; and are placed beyond the control of man. Could any 
 one of our race command either of these elements, he would pos- 
 sess an absolute dominion over every inhabitant of those regions, 
 to which this command extended. Animals, useful for food, or 
 other important purposes of man, are multiplied easily to any ex- 
 tent. Fish, which furnish so considerable a part of human suste- 
 nance, multiply, in a sense, endlessly. Other animals, of inferior 
 use, are by various causes limited to a very moderate increase. 
 The clothing of animals changes with the change of climate. When 
 removed to a cold latitude, it becomes thick, soft, and warm ; when 
 to a hot latitude, it becomes thin, coarse, and cool. Without these 
 changes, the animals thus removed would be unable to live. 
 
 Both the body and mind of man are astonishing exhibitions of 
 wisdom, and that in ten thousand different ways. As I have dwelt 
 on this subject, for a purpose somewhat different, in a former dis- 
 course ; and as it is so often insisted on by others ; I shall dismiss it 
 with only two or three observations. The eye, says Nicholson, 
 were all other arguments for the existence of God unknown, or 
 lost, would remain an unanswerable proof of the wisdom of God. 
 The self-restoring power of our bodies, when diseased, or 
 wounded, is among the most extraordinary evidences of this attri- 
 bute.
 
 230 THE WISDOM OF GOD. [SER. XIII. 
 
 2dly. / shall now mention some other exhibitions of the Wisdom 
 of God, less frequently insisted on than those already specified. 
 
 Jl wonderful exhibition of this nature is found, in the first place, 
 in the accomplishment of many ends by few and simple means. The 
 great principle of gravitation, for example, unites and holds together 
 the corpuscles, which constitute worlds ; combines in one vast 
 union the worlds which compose a system ; generates the motions 
 of the planets, and comets, round the Sun, and of their satellites 
 round the planets ; and governs, universally, their regularity and 
 harmony ; levels the surface of the ocean, and prevents it from 
 overflowing the land ; produces, as one cause at least, the ascent 
 of vapour, and the descent of rain ; gives birth to the continuance 
 of all bodies on the surface of the earth ; regulates the motions of 
 animals, and of mankind, together with all mechanical powers and 
 operations ; and thus extends a governing, necessary, and most 
 useful influence over all worlds, and all their inhabitants. The 
 mean here is one ; the ends are innumerable : and the influence of 
 the mean is every where necessary, and all that is necessary. 
 
 Water in the ocean, is the great storehouse of vapour. Hence 
 are formed mists and clouds ; which, beside presenting the eye with 
 innumerable, ever-varying, and delightful prospects ; sheltering, 
 in intense heats, the bodies of men and animals from the blaze of 
 the Sun ; pointing out various approaching changes of weather ; 
 and thus warning mankind both on the land, and on the sea, of 
 approaching danger, or announcing the arrival of safety ; become 
 the sources of rain, dews, hail, and snow, and the origin of foun- 
 tains, brooks, lakes, and rivers. By these, the earth is watered, 
 enriched, and beautified ; and man supplied with food and drink, 
 with raiment and fuel. By these, also, all animals are supplied 
 with sustenance and enjoyment. Water, also, is not only the gene- 
 ral nourishment, but the chief component part of all vegetables, 
 and a principal one of all animal bodies. At the same time, it 
 moves innumerable machines of different kinds, abridges in a won- 
 derful degree the labour of man ; and performs a vast variety of 
 important purposes, which without it would be impossible. In the 
 ocean it is, moreover, a menstruum, in which salt, being dissolved, 
 is raised to the surface, and thereby crystalizing becomes a part of 
 the food of men and animals, without which their sustenance would 
 be uncomfortable and precarious, if not impossible. Water is also 
 an indispensable material in a vast multitude of chymical, medical, 
 economical, and other artificial processes ; and has in this way 
 wonderfully enlarged, and is still in this way daily enlarging, the 
 comfort and the knowledge, of mankind. Finally, it is the basis 
 of all navigation ; and thus the chief medium of the commerce, and 
 of the geographical and natural, as well as much other knowledge, 
 possessed by men. 
 
 The same doctrine might be extensively illustrated by the almost 
 innumerable purposes, of which fire, air, and light, are the means ;
 
 SER. XIII.] THE WISDOM OF GOD. 231 
 
 as well as by a great multitude of other subjects. Generally, it 
 may be observed, that the few elements, to which all material sub- 
 stances have been already reduced, constitute all the bodies, and 
 are the causes of all the immensely numerous operations, which 
 exist in the material world ; and, in their combination, and their 
 efficacy, gloriously display the wisdom, and the goodness, of their 
 Creator. 
 
 2dly. The unceasing and universal Variety, introduced into the 
 works of Creation and Providence, is a strong exemplification of the 
 Wisdom of the Creator. 
 
 The Creation of a single being, or the production of a single 
 event, furnishes a complete exhibition of the ideas, existing in the 
 creating Mind, of which either is a copy, and in conformity to 
 which, each was brought into existence. A repetition of the same 
 event, or the existence of a second being exactly resembling the 
 first, would barely exhibit the same ideas a second time, and dis- 
 cover nothing new concerning the Creator. Hence, were two or 
 more beings, or events, exactly like each other, to be brought into 
 existence ; none, except the first, would at all enlarge our concep- 
 tions of the Mind, by which they were effectuated. Every variety 
 in beings, or events, is a new disclosure of the character, skill, 
 and contrivance, of the Creator ; and, . where we understand the 
 end for which it exists, of his goodness also. For this, as one 
 great reason, God undoubtedly has formed, and conducted, all 
 things on the plan of universal variety. No two beings, or events, 
 appear precisely alike. The leaves of trees, the blades of grass, 
 and the particles of sand, as well as other more important and 
 more complicated objects, exhibit, even to the naked eye, an end- 
 less diversity. This characteristic extends through the mineral, 
 vegetable, animal, and rational kingdoms, and throughout the whole 
 progress of events. 
 
 In every one of the individuals, composing these, may be seen 
 something, which is peculiar ; and which, in a peculiar manner, 
 unfolds the ideas, the contrivance, the wisdom, of the Infinite Mind. 
 As the diversity is literally boundless, so we are presented by it 
 with a picture 'of the endlessly diversified views and conceptions 
 of Him, in whose mind all existed from the beginning. 
 
 By this scheme of things, a field is opened to Intelligent beings 
 for learning and understanding this glorious part of the divine cha- 
 racter. By the love of variety, and novelty, which he has im- 
 planted in the minds of rational creatures, he has with the same 
 wisdom prompted them voluntarily to an unceasing, unwearied, 
 and delightful study of his works ; which are only displays of 
 himself. Thus an effectual, and most wise, provision is made for 
 our knowledge of the divine character , on which alone is ulti- 
 mately founded our admiration, reverence, love, and obedience. 
 A virtuous mind, surveying this wonderful subject, can scarcely fail 
 to exclaim, O Lord ! how manifold are thy works ! In wisdom 
 hast thou made them all.
 
 232 THE WISDOM OF GOD. [SER. XIII. 
 
 Further : Variety is the foundation of all discernment and discri- 
 mination in rational beings ; and this, again, is the directory of all 
 our various conduct. For example, if the features of the human 
 face, and the figure of the human person, were not perpetually va- 
 rious ; we could not know one man from another, nor distinguish 
 our parents, children, friends, neighbours, or enemies. The judge 
 would not be able to discriminate between the criminal and his in- 
 nocent neighbour, nor between the witness and a stranger. The 
 parties would become twins. The right of the judge himself to sit 
 upon the bench would be safely doubted, and denied ; and the 
 child of a beggar, or a foreigner, might successfully dispute the 
 title to a throne with the lawful heir. Were the varieties even of 
 the human voice to cease, a great part of the important concerns 
 of mankind would be immediately so perplexed, and disturbed, as 
 to be necessarily given up. Nor could any clue be found, to guide 
 us out of the labyrinth, in which we should be lost. Nay, if the 
 handwriting of men were to become uniform, there would be an 
 end of all certainty in our correspondence ; in our instruments of 
 conveyance and obligation ; in signatures of testimony, agency, and 
 office : in public and private records ; and, in a word, in every 
 thing which was the work of the pen. From these few instances, 
 we learn, what indeed might be illustrated by thousands of others, 
 the supreme wisdom, with which this variety has been introduced 
 into the creation of God. 
 
 3dly. The divine Wisdom is eminently conspicuous in spreading 
 over the Creation certain kinds, and degrees, of Resemblance and 
 Uniformity. 
 
 Under the last head I have observed, that all things differ from 
 each other. It is still true, and a truth of immense importance, 
 that there is an extensive series of resemblances, every where dif- 
 fused, and not less wonderful than the variety, which I have spe- 
 cified. These resemblances are the foundation of what logicians 
 term the genera and species, or the kinds and sorts, under which 
 all the objects of our perception are arranged. Were there no 
 such resemblance, there could be no such arrangement: and, 
 were there no such arrangement, we should scarcely know any 
 thing beyond the present object. Our knowledge is composed al- 
 most entirely of general truths ; and every such truth is a propo- 
 sition, declaring what is true concerning a vast number of indivi- 
 duals. One general truth, therefore, contains all the knowledge, 
 which would be conveyed by a number of propositions, declaring 
 the same thing, equal to the whole number of the individuals in- 
 cluded. But, if we could not arrange individuals into such classes, 
 or sorts, every proposition, which we formed, must be of the kind, 
 which logicians call singular, or must respect one individual only ; 
 and nothing would be communicated, or learned, by means of it, 
 but what respected merely that individual. Of course, every at- 
 tribute of every other individual must still be learned anew. The
 
 SER. XIII.] THE WISDOM OF GOD. 333 
 
 multitude of such propositions, which would be necessary to ex- 
 press what is now declared by one general truth, would in a short 
 time overburden the memory, patience, and strength, of the mind ; 
 and fatigue it to listlessness and despair. Men would, in this case, 
 always be children ; necessarily ignorant of the nature, qualities, 
 and uses, of almost every thing, with which they were concerned. 
 But, if there were no such resemblance or uniformity ; there could, 
 as I have remarked, be no such arrangement made by the mind. 
 The ideas of kinds and sorts would never be formed. No general 
 propositions could be made; and no general truths exist: for, 
 every such truth is merely a declaration concerning resemblance 
 or uniformity. Of course, men, as to their knowledge, would be 
 infants for ever. 
 
 As, therefore, by the -variety found in all things, and the differ- 
 ences which they every where exhibit, God has opened his charac- 
 ter boundlessly to our view, and prompted us to study it for ever ; 
 so by their uniformity and resemblance he has enabled us to know 
 it; and prepared us for an everlasting progress in intellectual 
 improvement. In both united, he has displayed consummate Wis- 
 dom. 
 
 4thly. The Wisdom of God is strongly conspicuous in the com 
 munication of language to mankind. 
 
 Language is the medium, by which we convey our thoughts to 
 each other, and record them for personal, and common use. If 
 we could not convey our thoughts to each other ; they must of course 
 be confined to our own bosoms ; and each man would know noth- 
 ing except what he gained from his own observation. His charac- 
 ter and situation, in such a case, can be very imperfectly imagined 
 by us. But it is perfectly clear, that he must be sunk far below 
 the state of a savage ; and dwindle into a character, incapable of 
 existing, except in that rude wilderness, fancifully sytled a state of 
 nature. Even the acquisitions, which he would make in this situa- 
 tion, he could not leave behind him ; but, however inclined, must 
 carry them with him to the grave. Every generation, if successive 
 generations could exist, would begin exactly where their fathers 
 began ; and not an improvement would be made in the affairs of 
 men. Bacon and Newton, Locke and Berkely, Addison and John- 
 son, would then be distinguished, if distinguished at all, as we now 
 mark a shrewder ape, or a more sagacious dog. 
 
 By the communication of language to mankind, God has enabled 
 us to unfold to each other all our thoughts, emotions, and designs ; 
 to treasure up what we know for the benefit of our posterity ; to 
 diffuse the knowledge of common danger and suffering, of common 
 safety and happiness ; to spread the same sentiments and improve- 
 ments, over a country, a continent, or a world ; to embark in a sin- 
 gle, useful, and great design, all whose labours are necessary to the 
 accomplishment; to publish systems of laws for the preservation 
 of the common rights, and the effectuation of the common duties ; 
 VOL. I. 30
 
 234 THE WISDOM OF GOD. [SER. XIII. 
 
 to unite nations in the great purposes of internal and external de- 
 fence ; to control the vast concerns of empires ; to preserve, and 
 enlarge, the science of preceding ages ; to spread the Gospel of 
 salvation through the habitable world ; to advance knowledge and 
 virtue on this earth towards the Millennial standard ; and to prepare 
 endless multitudes of mankind for immortal happiness and glory. 
 In the promotion of these mighty purposes, language is a principal 
 and indispensable ingredient. How strong an impression does it 
 bear of the wisdom of God ! 
 
 By the contrivance of the same wisdom, which communicated it, 
 is language so formed, as to be easily learned in -very early child- 
 hood : the period, in which necessity most demands, that it should 
 be learned. Nay, it is obviously acquired at this period with far 
 less difficulty, than at a more advanced age. At the same time, 
 the great body of words is so formed, that they possess an appel- 
 lative, or common nature ; so as to denote the kinds and sorts of 
 things above mentioned, and to include all individual beings and 
 events, comprised by a sort or kind, under one common name. 
 Thus the noun, Man, denotes all men ; the adjective, Good, denotes 
 that which is good in every instance ; the participle, Loving, signi- 
 fies the exercise of that affection in every case ; the verb, Hate, 
 includes all exertions of hatred ; and the adverb, Swiftly, indicates 
 a rapid progress wherever it exists. Hence, as in the former case 
 we are enabled to conceive clearly of things, so by the correspon- 
 dence of language with our conceptions, we are enabled to speak 
 of them clearly. A few words in this manner are sufficient to ex- 
 press an immense multitude of beings and events, without any per- 
 plexity or confusion. Were this not the structure of language ; 
 words must be multiplied to such a degree, for the purposes of 
 communication even to a moderate extent, as to render it impossi- 
 ble, that they should be either learned or remembered. Nothing, 
 but the familiarity of this object, can prevent us from admiring the 
 wonderful wisdom, which it displays. 
 
 5thly. The wisdom of God is gloriously seen in constituting one 
 great class of his creatures Moral Agents. 
 
 By the term, Moral Agent, I wish it to be understood, that I in- 
 tend a real agent, a being whose thoughts, affections, and actions, 
 are his own. Of such agents the divine kingdom is eminently 
 composed. 
 
 By forming such agents in innumerable multitudes, God has made 
 beings, capable, with intelligence and choice, of coinciding, and 
 co-operating with him, in his own infinitely desirable and excellent 
 purposes. They, with a distant, but real, resemblance to himself, 
 can know, love, hate, choose, reject, design, and act ; and all this, 
 to great and good ends. Particularly, they are capable of under- 
 standing, in some good degree, his character, designs, dispensa- 
 tions, law, and government ; and the glory and excellence discov- 
 ered in them all. These also, and Him as the Author of them,
 
 SER. XIII.] THE WISDOM OF GOD. 235 
 
 they are capable of regarding with wonder, veneration, and love. 
 Him they are capable of worshipping, and obeying. To each 
 other, at the same time, they are able to extend every useful 
 thought, every amiable affection, and every beneficent action ; and 
 can thus become the means of mutual improvement, worth, and 
 happiness. In forming these beings, the Wisdom of God is in 
 many respects gloriously manifested. Particularly, as they are 
 capable of being the subjects of real, though finite benevolence, 
 and of directing this disposition by their understanding to an un- 
 ceasing variety of desirable and useful purposes ; as they are ca- 
 pable of promoting their own excellence and enjoyment, and that 
 of each other ; as they are capable of knowing, loving, and glori- 
 fying him, and of possessing the exalted worth, and expansive hap- 
 piness, which result from all these as causes ; and as immense 
 multitudes of them actually do all the things, which I have men- 
 tioned : so they can become, and do in fact become, delightful ob- 
 jects both of the benevolence and complacency of God. All 
 these things, also, they can, and will, do in a never-ceasing pro- 
 gress throughout eternity. In forming such agents, therefore, God 
 has made for himself a kingdom supremely glorious and divine ; 
 composed of subjects, whom his eye regards with infinite compla- 
 cency ; to whom his hand is stretched out with eternal bounty ; 
 who, as a vast mirror, reflect, as the ocean reflects the splendour 
 of the Sun, the boundless beauty and glory of their Creator ; and 
 whom his voice with awful but delightful accents pronounces to be 
 a work worthy of JEHOVAH. 
 
 My audience will undoubtedly observe, that there are two great 
 manifestations of divine Wisdom, which have usually been alleged 
 by preachers, but which have been omitted in this discussion ; the 
 Redemption of mankind, and the Word of God. These are, beyond 
 a question, the prime exhibitions of this Attribute. The Word of 
 God is called by itself the Word of Wisdom; the Gospel is justly 
 declared to be the wisdom of God. By the same illustrious title, is 
 Christ known in the Scriptures ; and to disclose the manifold Wis- 
 dom of God in the most wonderful work of Redemption, is ex- 
 pressly asserted to be the end, for which all things were created. 
 But there is not opportunity, at this time, to exhibit either of 
 these subjects in such a light, as they both indispensably demand. 
 On a future occasion, should Providence permit, I may consider 
 them at large. 
 
 The illustrations, which have been produced in this discourse, 
 although a very few, out of an endless multitude, actually and daily 
 existing, are, it is presumed, amply sufficient to impress upon the 
 mind a full conviction, an affecting sense, of the Wisdom of God. 
 
 REMARK. 
 
 A single remark, intended as a general comment on the several 
 discourses concerning this most sublime and wonderful of all sub-
 
 236 THE WISDOM OF GOD. [SER. XIII, 
 
 jects, the Existence, and Character of the Creator, shall conclude 
 this Sermon. 
 
 When we call to mind even those views of this subject, which 
 have been here succinctly and imperfectly given ; we cannot, I 
 think, fail to exclaim, How great and glorious a being is God ! 
 
 I have now finished the observations, which I proposed to make 
 on the existence and perfections of God ; and considered this vast 
 subject, as it is presented to us both by Reason and Revelation. 
 What an amazing character is here manifested to our view ! JEHO- 
 VAH, the self-existent, eternal, immutable, omnipresent, omniscient, 
 almighty, and independent ; the only good, just, faithful, true, mer- 
 ciful, and wise ; the Maker, the Preserver, the Benefactor, and the 
 Ruler, of all things : to whom be glory for ever and ever. What a 
 Character, what a Being, is this ! How do all creatures in his pre- 
 sence, and in comparison with his greatness and perfection, shrink 
 into nothing, and become justly counted to him, as less than nothing 
 find vanity ! How truly, how suitably to his character, does he say, 
 I am j and there is none else! How wonderful a Cause must He be, 
 from whom all things are derived ! How divine an Architect must 
 He be, who with his finger laid the foundation of the earth, and 
 built his stories in the Heavens! How amazing a Ruler, who doth 
 according to his will m the armies of Heaven, and among the inha- 
 bitants of the earth ; whose hand none can stay $ and to whom no be- 
 ing may say, What doest thou? How exalted a Benefactor, who 
 giveth unto all, life and breath, and all things ! How perfect a God, 
 who conducts his immense kingdom along the ages of eternity, 
 with ever increasing glory, happiness, and perfection ! 
 
 How infinitely different is the JEHOVAH of the Scriptures from 
 the Gods of the Heathen, of Philosophy, and of Infidelity ! How 
 many weaknesses disgrace, how many passions pollute, how many 
 vices deform, these objects of man's device, applause, and homage ! 
 All of them are vanity and a lie ; and they that make them are like 
 unto them, and so is every one that putt eth his trust in them. There 
 is none of them, that considereth in his heart ; in none of them is 
 there knowledge or understanding. They feed on ashes ; a deceiv- 
 ed heart hath turned them aside, that they cannot deliver their souls, 
 nor say, Is there not a lie in our right hands ? Lift up your eyes on 
 high, and behold, Who hath created these things ? Who bringeth 
 out their host by number ? Who calleth them all by names ? Who 
 hath measured the waters in the hollow of his hand, and meted out 
 heaven with a span ? Who hath comprehended the dust of the earth 
 in a measure j and weighed the mountains in scales, and the hills in 
 a balance ? 
 
 But thou, Zion ! that bringest good tidings, lift up thy voice ; 
 and rejoice with joy and singing. Thou shall see the glory of the, 
 Lord, and the excellency of thy God. He shall come with a strong 
 hand, and his arm shall rule for him. Behold, his reward is with 
 him, and his work before him! He shall feed his Jlock like a shep-
 
 SER. XIII.] THE WISDOM OF GOD. 237 
 
 herd; he shall gather the lambs with his arm, and carry them in his 
 bosom. For thus saith the High and Lofty One that inhabiteth eter- 
 nity, whose name is Holy, I dwell in the high and holy place '; with 
 him also, that is of a contrite and humble spirit ; to revive the spirit 
 of the humble, and to revive the heart of the contrite. For I will not 
 contend for ever, neither will I be always wroth : for the spirit should 
 fail before me, and the souls which I have made. 
 
 Seraphim and Cherubim, Thrones, Dominions, Principalities and 
 Powers, feel no employment, no honour, no happiness, so great, as 
 to worship, serve, and glorify, God for ever and ever. With won- 
 der, awe, adoration, and transport, they surround his throne, veil 
 their faces, cast their crowns at his feet, and cease not day nor night, 
 crying, Holy, Holy, Holy, Lord God Almighty, who wast, and who 
 art, and who art to come. 
 
 If men possessed the disposition of angels ; their employments, 
 their views, and their happiness, would in substance be the same. 
 No Polytheists, no Atheists, no Infidels, would ever have disgraced 
 the human name. To this end, no enlargement of our understand- 
 ing is necessary. A mere change of disposition would convert this 
 world into one great temple of Jehovah ; in which one faith would 
 command and control, and one worship ascend, as the odour of 
 sweet incense, from the rising of the Sun to the going down of the 
 same. Holiness to the Lord would be written on the hearts, the lips, 
 the employments, and the pleasures, of the great family of Adam. 
 Every heart would glow with love and rapture ; and every hill and 
 valley become vocal with praise. In all his wonderful works, God 
 would be sought and seen, acknowledged, and glorified. Every 
 being and event would be viewed only as a manifestation of God ; 
 and the universe contemplated as a vast picture, exhibiting, in forms 
 and varieties innumerable, the wisdom and power, the benevolence 
 and amiableness, the beauty and glory, of JEHOVAH.
 
 SERMON XIV. 
 
 THE DECREES OT GOD. 
 
 JOB xxiii. 13. But he is in one mind, and who can turn him? and, what his soul 
 desireth, even that he doeth. 
 
 IN this passage of Scripture, Job asserts, that the mind, or will 
 of God, is one, and unchangeable, or incapable of being turned ; and 
 that all its dictates, or desires, are carried by him into execution. As 
 God does whatsoever he chooses ; it is hardly necessary to ob- 
 serve, that he does nothing but what he chooses. As his mind is 
 unchangeable, and but one ; so, this being admitted, it is intuitively 
 certain, that it has always been but one. As all things were ori- 
 ginated, are preserved, directed, and controlled, by God ; so it is 
 plain, that they all come to pass exactly according to his pleasure. 
 This doctrine is therefore clearly contained in the text : 
 
 That all things, both beings and events, exist in exact accordance 
 with the purpose, pleasure, or what is commonly called The Decrees, 
 of God. 
 
 Before I begin the direct discussion of this doctrine, I shall make 
 a few preliminary observations. 
 
 It is well known to the Christian world at large, that no subject 
 has been the foundation of more, or more strenuous, controversy, 
 than this. By various classes of Christians, and some of them very 
 numerous, it has been roundly, and steadily, denied in form. The 
 things, which have been written concerning it with heat and obsti- 
 nacy, would fill many volumes. It has been asserted to be injuri- 
 ous to the divine character, and destructive of all finite moral agen- 
 cy. Those, who have holden the doctrine, have been charged by 
 their antagonists with denying the free agency of God himself; 
 and with introducing into the Christian system the Stoical doctrine 
 of Fate, and making an iron-handed Necessity, or blind Destiny, 
 the ultimate and irresistible disposer of all things. At the same 
 time, it has been alleged, that they shroud all human hopes in mid- 
 night darkness ; and prevent, or destroy, every effort of man to 
 become finally virtuous and happy. 
 
 Such things, as these, certainly prove, that there is, in the hu- 
 man mind, a strong bias against the doctrine. This appears often 
 in the conduct of those, who believe it ; many of whom seem de- 
 sirous, that it should either rarely, or never, be brought into the 
 desk. Multitudes appear utterly unwilling even to converse con- 
 cerning it; and perhaps equal multitudes decline to make it a sub- 
 ject of contemplation. 
 
 It must be acknowledged, that this doctrine has been indiscreet-
 
 SERXIV.] DECREES OF GOD. 239 
 
 ly handled, both in Sermons, and in other discourses. As many 
 things, pertaining to it, are in their nature very abstruse ; and many 
 others lie without the reach of the human understanding ; so it will 
 be easily believed, that in the ardour of investigation, disputants 
 will, of course, be in danger of asserting many things, which are 
 neither satisfactorily evinced, maturely considered, nor well under- 
 stood, by themselves ; and extend their inquiries to many other 
 things, about which inquisition is fruitless, because discovery is im- 
 practicable. The bounds of the human mind, as well as of the hu- 
 man race, are fixed ; and beyond them it cannot pass. They are, 
 however, distant enough from each other to leave a field of investi- 
 gation so ample, as to allow of the utmost employment of the 
 greatest talents. Every attempt to push our inquiries beyond them 
 is unwise ; both because it is vain, and because it is a waste of that 
 time, which might be usefully employed on things within our reach. 
 
 But, if the doctrine, which I have stated, is true ; if it is a doc- 
 trine revealed in the Scriptures ; it cannot fail to be a proper sub- 
 ject of thought, of conversation, and of preaching : for all Scripture 
 is given by inspiration of God : and is profitable for doctrine, for 
 reproof , for correction, and for instruction in righteousness. Per- 
 haps it is unnecessary, and would not be useful, to make it a sub- 
 ject of very frequent discussion in the pulpit. A considerable 
 number of persons in every congregation must be regarded, as 
 being imperfectly competent to judge advantageously of such a 
 subject from such discussions. Such persons, to say the least, 
 would fail of being instructed ; and, if not instructed, would pro- 
 bably be bewildered. At the same time, though frequently assert- 
 ed, it is very little discussed, in the Scriptures : and the Apostle 
 Paul, alluding to it, breaks out into this exclamation : O the depth 
 of the riches, both of the wisdom and knowledge of God! hozu un- 
 searchable are his judgments, and his ways past finding out! 
 
 No occasion can be more proper for the introduction of this doc- 
 trine into the desk, than the present. I have just finished a series 
 of Sermons on the Being, and Perfections, of God. His decrees, or 
 counsels, are the next subject of inquiry in a system, professedly 
 comprising all the important doctrines of Theology. That the 
 doctrine concerning this subject, which is true, and scriptural, 
 whatever it may be, is one, and a very important one, of such a 
 system, will not be questioned either by those who believe, or those 
 who disbelieve, the doctrine, advanced as the principal subject of 
 the present discourse. The controversies about it, and the senti- 
 ments expressed by the several disputants, prove this point beyond 
 any necessity of debate. 
 
 In considering this doctrine, I shall attempt, 
 
 I. To explain it / 
 
 II. To prove it ; and 
 
 III. To answer the Objections, commonly made against it. 
 I. / shall attempt to explain this doctrine.
 
 240 DECREES OF GOD. [SER. XIV 
 
 This is peculiarly necessary ; because, if I mistake not, both its 
 friends and enemies have perplexed it, not a little, by the manner, 
 in which they have represented the doctrine, and each others' opi- 
 nions. 
 
 It has been frequently said, that the Decrees of God are the con- 
 sequence of his knowledge, and that his foreknowledge is in conse- 
 quence of his decrees : and it is asked, how it is possible, that God 
 should foreknow the existence of any thing, until he has decreed, that 
 it should exist. This phraseology, if applied to men, or other finite 
 beings, might be correct. Such beings usually consider ; then de- 
 termine ; and then, so far as is applicable to their nature and cir- 
 cumstances, foresee, or foreknow, the event. But, when applied 
 to God, it is necessarily erroneous. In the divine Mind, succes- 
 sion is impossible. There is not, there cannot be, one act, by 
 Avhich God knows any or all things ; another following it, by which 
 he determines their existence ; and then another, by which he 
 foreknows, that they will exist. Whatever exists in the divine 
 Mind exists co-etaneously, and co-eternally, with all other things 
 which exist in it. God, in this respect, is no more the subject ol 
 variableness, or any shadow of turning, than in other respects. 
 Whatever is intended by knowledge, foreknowledge, or decrees, 
 all is simultaneous or absolutely co-existent. St. Paul exhibits 
 this subject in a happier manner. Whom he foreknew, says this 
 Apostle, he also did predestinate to be conformed to the image of his 
 Son. By this declaration, we are not to understand, that the pre- 
 destination, spoken of, followed the foreknowledge, any more than 
 that the foreknowledge followed the predestination. The Apostle 
 says, Whom He foreknew, not, After He had foreknown them. 
 
 Should it be said, that this phraseology is adopted merely in 
 condescension to human infirmity ; and that it is intended to ex- 
 press these things as they exist in the order of nature and not in 
 the order of time : I answer, that the language is still dangerous, 
 because it is incorrect in itself; and so liable to be misunderstood, 
 that it leads both those who use it, and those to whom it is used, 
 into very serious errors. The act, or state, of the divine Mind, 
 which gave birth to the existence of all things, is one ; and there 
 never was a period in duration, not even an indivisible moment, in 
 which it was not absolutely and inseparably one. 
 
 The decrees of God are often said to be general and special ; the 
 special decrees being those, which respect the acceptance, or re 
 jection, of mankind; and the general decrees, those which respect 
 other things. This language is, also, in my view erroneous ; and 
 leads those, who adopt it, into mischievous consequences. There 
 is no metaphysical, or real, distinction in the nature of the several 
 decrees of God. Nor are they distinguishable from each other, 
 except either numerically, or by means of the objects, which they re- 
 spect. Nor is there any more specialty pertaining to one of them 
 than to another. God wills, or chooses, the existence, conversion
 
 SER. XIV.] DECREES OF GOD. 241 
 
 or salvation, of a man, the fall of a sparrow, or the descent of rain, 
 with a volition in every sense metaphysically, or in its own nature, 
 the same. The strict truth is, that one, indivisible act, perhaps it 
 might be as properly called state, of the Divine Mind, gave birth to 
 the existence of all things. 
 
 The decrees of God are frequently styled eternal. They are 
 truly eternal, in the same sense in which God is eternal : viz. 
 they are eternally present, and incapable of being compared, me- 
 taphysically, with a successive state of being. In this sense they 
 are always, like God himself, possessed of an existence eternally 
 present; being no other than an unchangeable state of the divine 
 mind. 
 
 Further, the decrees of God are said to be sovereign. In ex- 
 plaining this term, some persons speak of God, as willing, decree- 
 ing, &c., because he -wills, chooses, or pleases, &c. : while others, 
 on the contrary, suppose that the Decrees of God, in whatever 
 sense understood, must, if they exist, be arbitrary, and therefore 
 unreasonable ; and hence they conclude, that there are no such de- 
 crees. Both, in my view, think, and speak, erroneously. To say, 
 that God wills a thing, because he wills it, is to speak without 
 meaning. It is impossible, that any thing should be the cause 
 of itself; nor can an act be any more the cause of its own ex- 
 istence, than a being. This doctrine, it is to be observed, is 
 equally true of the final, as of the efficient cause. Nothing can 
 be the end, for which itself exists. The assertion is also inju- 
 rious to God ; because it exhibits him as choosing, or decreeing, 
 without any reason and to no end. This conduct in men, if 
 we suppose it possible, would be folly in the extreme : it can 
 therefore never be imputable to t he only wise God. The Decrees, 
 and the conduct, of God, are sovereign, in the true and Scriptural 
 sense; viz. that he does according to his will, independently and 
 irresistibly ; and that he gives no account of any of his matters, any 
 farther than he pleases. Still it is equally true, that/te wills nothing 
 without the best reason; whether the reason be disclosed to his 
 creatures, or not. Real glory to himself, and real good to his cre- 
 ation, not otherwise attainable, furnish the Reason of the divine 
 choice, whether it respects the existence or motions of an insect, 
 or the conversation and salvation of a man. The kind, the degree, 
 the manner, and many other things, are either wholly, or partially, 
 unknown to us : but the good is always in view, and always the 
 reason of the divine determination. 
 
 It is observable, that the Scriptures rarely speak of this subject, 
 undgr the name Decree. This word, and others derived from it, 
 are used in the Old Testament twelve times with a reference to God. 
 In each of these instances, a particular determination, or sentence, 
 concerning a particular thing, is spoken of; and in no instance, that 
 general determination, or system of determinations, usually denoted 
 by this term in Theological discussions. In the New Testament, 
 
 VOL. I 31
 
 242 DECREES OF GOD. [SER. XIV. 
 
 the word, as referring to God, is not used at all. Whenever the 
 subject of this doctrine is mentioned in the Scriptures, the words 
 counsel, purpose, choice, pleasure, will, or some other equivalent 
 words, are employed to express it. These words are, in my view, 
 more adapted, in the exact metaphysical sense, to the subject, than 
 the word decrees ; and naturally lead the mind to more just concep- 
 tions of its nature. In accordance with this fact, I shall express 
 my own views of it in this manner. What is commonly intended 
 by the Decrees of God, is that choice, or pleasure, of the divineMind, 
 eternally and unchangeably inherent in it, by which all things are 
 brought into being. 
 
 Having thus explained my views of the Doctrine, I shall now 
 attempt, 
 
 II. To prone it. 
 
 Under this head, I shall 
 
 1st. Allege several direct Arguments in support of the doctrine ; 
 and 
 
 2dly. Suggest several Difficulties, which result from denying it. 
 
 1st. I shall allege several direct arguments in support of the doc- 
 trine. 
 
 It will be admitted by all persons, beside Atheists, that there 
 was a time, when created, or finite, beings began to exist ; and of 
 course, that, antecedently to this time, there was nothing, except 
 God. It will also be admitted, that God was the Cause of their 
 existence ; or that all originally derived their being from him in 
 some manner or other. With these things in my view, I ob- 
 serve, 
 
 1. That all things, both beings and events, were eternally and 
 perfectly known to God. 
 
 By this I intend alike all things possible, as well as actual ; and 
 the nature, qualities, and operations, of all $ together with all sup- 
 posable connexions, dependencies, and relations. I mean also, that 
 these were seen with one single view, and that completely compre- 
 hensive and perfectly clear, by the divine Mind ; so that nothing 
 pertaining to them in any respect was, in any degree, unperceived 
 in this perfect manner. This view I consider, also, as being abso- 
 lutely one invariable, and eternal. It never began ; it will never 
 terminate. It never has been, it never will be, in the least degree 
 changed. All this is involved in the Omniscience of God; and 
 has, I flatter myself, been proved to be a part of the Divine Char- 
 acter. 
 
 2. In the nature and operations of things there is, inherent, a 
 foundation for preference, or choice. 
 
 By this I intend, that some of the things, which were thus known 
 by the Divine Mind, were better, or upon the whole more desira- 
 ble ; and that others were less desirable. This, I presume, cannot 
 be denied. It will not be denied, that a multitude of those things 
 which we can imagine, and which God, if he pleased, could create,
 
 SER. XIV.] DECREES OF GOD. 043 
 
 are much less desirable, and certainly so, even in the view of such 
 minds as ours, than other things, which he has actually created. 
 Beyond this, it will, I presume, be admitted without a question, that 
 many things, which we can imagine, are absolutely undesirable ; 
 and that others, still, would, if brought into existence, be incalcu- 
 lably noxious to the universe. That an individual man, for exam- 
 ple, should possess the strength of an elephant, the ferocity of 
 a tiger, the sight and wings of an eagle, and the sagacity of a 
 fiend ; or that another individual should possess the power of con- 
 trolling the elements, with the spirit, and invulnerability, of a fiend ; 
 would be things absolutely fatal to the inhabitants of this world. 
 That the Apostles, when employed to publish the Gospel, and erect 
 the Christian Church, should have possessed the fraudulent and 
 impious spirit of Voltaire, would, as every sober man must neces- 
 sarily see, have been a fac.t incalculably injurious to mankind. 
 These three instances may serve as representatives of millions 
 more, imaginable even by the limited faculties of the human mind. 
 Should it be said, that in the multitude of possible things, there 
 mere many equally desirable ; and that between these, there is no 
 foundation for a choice ; I answer, that this is said gratuitously, and 
 cannot be known to be true. Should the person who says it, 
 intend, that the things specified arc in all respects exactly alike, 
 and only numerically different; it will be necessary to inquire, 
 whether the object of choice proposed, is to create only one of 
 these similar things, and for that end to select one only. If this be 
 the thing intended, I answer; that he amuses himself with words ; 
 for as the things differ only numerically, one of them, when cre- 
 ated, is equally the archetype of each of these images, and no more 
 of one than of any other; and whatever is included in the nature, 
 and operations, of them all, is completely rcali/ed in the existence 
 of one. But, if the object of choice intended be, whether out./ one 
 or more than one, of these similar beings shall be created $ then I 
 answer; that the objector has himself furnished a complete founda- 
 tion for a preference : the cases now differing from each other, as 
 an unit differs from two, three, or more. ; or a single man from many ; 
 a difference not only perceptible, but capable of being important, 
 to any supposable degree. Should it be said, that things may dif- 
 fer in some minute particulars, and yet furnish no solid foundation 
 for a preference : I reply, that it cannot bo wisely, or warrantably, 
 said, We, indeed, may not, and usually do not, perceive why things, 
 differing very little, admit of such a preference ; but to the intuitive, 
 and all-comprehensive, view of God, a little difference between 
 two things may, in the eternal progress of his dispensations, be such 
 as to produce an influence on the Universe, so diverse, as to ren- 
 der one entirely beneficial, and the other wholly noxious. Few 
 differences can be more minute, or trifling, to the human eye, than 
 the existence of one hair more, or one less, on the human head, 
 yet God has informed us, that these are all numbered by him ; and 
 that he sees a reason for preferring the number actually existing.
 
 244 DECREES OF GOD. [SER. XIV 
 
 But should it be granted, that things, materially differing, exist- 
 ing in any numbers, and making up, in several instances, complete 
 and diverse systems, or universes, may yet be equally desirable in the 
 view of God : I answer further, that, in this case, the object of choice 
 would be to create one of these systems, and carry it into complete 
 execution ; and, it being perfectly indifferent which of them should 
 be brought into being, there would nothing remain to be resolved 
 on, but the act of creating. That, which was begun in pursuance 
 of this determination, would thenceforth for this very reason be 
 preferable to the others, and be the most perfect possible system. 
 
 3. This foundation for choice cannot but be perfectly known to 
 God. 
 
 As this position will not be questioned by any person, who admits 
 the doctrine under the preceding head, and plainly cannot, but in 
 defiance of reason ; I proceed to observe, 
 
 4. That God cannot but have chosen the existence of all those 
 things, whose existence was on the whole desirable, and of no others. 
 
 The benevolence of the divine character furnishes complete evi- 
 dence of the truth of this position. The benevolence of God is 
 boundless and perfect. It is the nature of benevolence to desire, 
 and delight in, the existence of good ; of perfect benevolence, to 
 desire the existence of perfect good ; and of boundless benevo- 
 lence, to desire the existence of infinite good ; or, in other words, 
 of all which upon the whole is good. If, therefore, the existence 
 of any thing is desirable, God cannot but have chosen it, because 
 its existence was necessary to this perfect good ; which is the su- 
 preme object, and delight, of his benevolence. The existence of 
 any being, or event, is desirable, upon the whole, only because it 
 is necessary to the perfect good, which I have mentioned, either by 
 contributing to the existence, or by being itself a part, of that 
 good. It is, therefore, completely evident, that God cannot but 
 have chosen the existence of every thing, whose existence is upon 
 the whole desirable. 
 
 5. This choice of God, that things should exist, is the only divine 
 energy, and the only cause of existence. 
 
 The energy of a mind is its will ; and this is synonymous with 
 its choice, generally understood ; each act of the will, being no other 
 than an act of choice. What is thus true of every finite mind, 
 is eminently true of the Infinite Mind. In the Infinite Mind, there 
 are no successive acts of choice ; but one universal and unchange- 
 able pleasure, which gives birth to every thing. It is metaphysic- 
 ally proper to say, that God wills all things into existence ; or that 
 they are produced by his choice ; in the full sense, in wiiich any 
 effect is said to be produced by its efficient cause. This I suppose 
 will not be denied, so far as the existence of beings is concerned. 
 The only question will probably respect events ; and particularly 
 those, which are called the actions of moral or voluntary creatures. 
 With respect to these I observe, that it makes no difference, as to
 
 SER. XIV.] DECREES OF GOD. 245 
 
 the truth of this doctrine, whatever difference it may make as to 
 others, whether we suppose God to will the existence of these be- 
 ings, furnished with those faculties, which enable them to act in any 
 given manner, and in the possession of which they will really act 
 in that manner ; or whether we suppose him to will the existence 
 of their actions immediately. The pleasure, or choice, of God, 
 in the former case, is the productive cause of the existence of these 
 beings, and of their faculties. With these faculties, these beings, 
 of course, will certainly, although without any necessity, except 
 what is attributable to inclination, act in a given manner in every 
 case. All the actions, of which they will thus be the subjects, 
 were, antecedently to the existence of the beings in question, per- 
 fectly discerned by the Omniscience of God ; and, so far as they 
 will ever have existence, were objects of his choice or preference. 
 He, therefore, willed into existence such beings, possessed of such 
 faculties, as he knew would certainly give birth to the existence of 
 their actions. Although, therefore, he may have chosen, that their 
 actions should be the result of their energy, without a direct exer- 
 tion of Aw own ; it is clear, that he chose the existence of such be- 
 ings, possessed of such faculties, with a perfect knowledge, that 
 they would be the authors of such actions ; and that the actions 
 would exist. As, therefore, he chose, that beings, who, he certain- 
 ly knew, would perform these actions, should exist ; it is evident, 
 that he also chose, upon the whole, the existence of the actions 
 themselves. 
 
 It may, perhaps, be objected, that this doctrine makes God the au- 
 thor of sin ; I answer, for the present, that it makes God the author 
 of a universe, in which he knew, that sin would exist. A further an- 
 swer will be given, when this subject comes to be particularly con- 
 sidered under the third head. 
 
 6. The Scriptures directly assert the doctrine of this discourse. 
 The text is a strong example of this nature. As it has been suf- 
 ficiently illustrated already, I shall leave it to your consideration. 
 In Isaiah xlv. 10, God says, My counsel shall stand $ and I will do 
 all my pleasure. This will be admitted to be a complete assertion 
 of the doctrine, unless it should be supposed, that there are things 
 done, and existing, in the universe, which are without, and beyond, 
 the counsel of God. According to this supposition, it must be ad- 
 mitted, that a part of the system of things in the universe was not 
 contrived by him $ was not agreeable to his pleasure; nor accom- 
 plished with his permission. In Isaiah xliii. 13, God says, I will 
 work ; and who shall let it? and in Daniel iv. 35, it is declared, He 
 doth according to his will in the armies of heaven, and among the 
 inhabitants of the earth; and none can stay his hand, or say unto 
 him, What doest thou? 
 
 In both these passages, it is asserted, that there is no possible op- 
 position, or hindrance, to the universal agency of God; which ope- 
 rates alike in heaven and in earth ; and in both according to his
 
 246 DECREES OF GOD [SER. XIV. 
 
 will, or pleasure. In Revelation iv. 11, Tfie four and twenty el- 
 ders, falling down before Him, that sitteth on the throne in the hea- 
 vens, say, Thou art worthy, Lord, to receive glory, and honour, 
 and power : for thou hast created all things, and for thy pleasure they 
 are, and were created. In this passage it is asserted, that all things 
 were created, and exist, for the pleasure of God. It is irresistibly 
 inferred, therefore, that they exist according to his pleasure. In 
 Acts xv. 18, it is said, Known unto God are all his works from the 
 beginning of the world : and, in Psalm civ. 31 , The Lord shall rejoice 
 tn his works. It cannot be true, that God will rejoice in his works, 
 unless they are agreeable to his pleasure ; nor any farther than 
 they are agreeable to his pleasure ; for this would be to sup- 
 pose, that he takes pleasure in that, which is not agreeable to his 
 pleasure ; or is pleased with that, which does not please him. As 
 all his works were known to him from the beginning / so they were 
 certainly agreeable to his pleasure from the beginning : else it could 
 not be foreknown, and foretold, that he will rejoice in them. 
 
 That the actions of moral beings are foreknown by God is unan- 
 swerably evident from the fact, that almost all the prophecies in the 
 Scriptures are either predictions of the voluntary acts of such be- 
 ings ; or of events, accomplished by their voluntary actions ; or of 
 events, which without these actions could never exist. The deluge 
 was absolutely predicted to Noah, one hundred and twenty years 
 before it took place ; but, had mankind repented in that period, the 
 deluge would not have existed. If, then, God had not certainly 
 foreknown, that men would not repent ; he could not have certainly 
 foretold the deluge. God predicted the apostacy of the Edomitcs ; 
 the sojourning of the Israelites in Egypt ; the refusal of Pharaoh to 
 let them go ; their return to the land of Canaan ; the revolt of ten 
 Tribes from Solomon ; the ruin of their empire by Nebuchadnez- 
 zar ; their captivity ; their return; and their final destruction by 
 the Romans ; the life and death of CHRIST ; the erection and pro- 
 gress of the Christian Church ; and a vast multitude of other events, 
 which cannot now be mentioned. These events were not only the 
 voluntary actions of men, or the result of them, but involved thou- 
 sands of millions of such actions, which preceded them, and were 
 necessary to their existence. All these must have been perfectly 
 foreknown by God ; or the events could not, with either truth, or 
 certainty, have been foretold. These actions, thus foreknown, 
 were either agreeable, or contrary, to the pleasure of God ; that 
 is, upon the whole. If they were contrary to his pleasure ; it was 
 contrary to his pleasure, that they should exist. Either, then, the 
 cause of their existence was sufficiently powerful to bring them in- 
 to being, when he chose that they should not exist : or he chose 
 that they should exist, contrary to his own pleasure ; or, in other 
 words, his own choice. 
 
 Christ is said by St . Peter to have been delivered to the Jews by the 
 determinate counsel and foreknowledge of God. If this declaration
 
 SEJEt XIV.] DECREES OF GOD. 247 
 
 can need proof; it is found abundantly in the numerous predictions 
 of this event, contained in the Old Testament. CHRIST is said to 
 have been slain, that is, in the purpose of God, from the founda- 
 tion of the world. The calling, sanctification, conversion, and sal- 
 vation, of the Christian Church, are said to be according to the eter- 
 nal purpose of God. A vast multitude of declarations, importing 
 the same things generally, might be added to these, were it neces- 
 sary. But I shall only observe further, under this head, that the 
 works of Creation and Providence are exhibited in the Scriptures 
 as parts of one great plan, universally devised, and conducted, ac- 
 cording to the good pleasure of God ; extending to the clothing of 
 grass and the falling of sparrows, the government of this world and 
 the regulation of the heavens. 
 
 2dly. / shall now consider some of the Difficulties, which result 
 from a denial of this doctrine. 
 
 That God made all beings, will not here be questioned. When 
 he made them, he either made them with, or without, a design. If 
 he acted without design, he acted without wisdom ; and was there- 
 fore originally unwise, or unpossessed of wisdom : for nothing is 
 more absolute folly, or indicates more an entire destitution of wis- 
 dom, than to act without design ; or without an end ; and especial- 
 ly to do such great and wonderful things, for so long a period, 
 without any end in view. 
 
 If God acted with design in the Creation of all things ; he either 
 provided for the certain accomplishment of the end, which he had in 
 view ; or he did not. If he did not, it was because he was either 
 wnable, or unwilling, to do it. If he was unable, it was either be- 
 cause he knew not the means of doing it, or because he had not 
 power to bring them to pass. In the former case, we deny his 
 Omniscience ; in the latter, his Omnipotence. When we behold 
 the wonderful contrivance of the endless multitude of things in 
 Creation and Providence, we cannot, in the exercise of Reason, 
 doubt his Omniscience. When we call to mind, that they were 
 brought into existence by his power, we cannot doubt his Omni- 
 potence. He, who contrived the Universe, plainly knows all 
 things r He, who made it, can plainly do all things, which in their 
 nature are possible. 
 
 If God was unwilling to provide for the accomplishment of the 
 end, which he proposed in the Creation of all things ; it was either 
 because that end was not sufficiently dear to him, or because the ac- 
 complishment of it required more labour and self-denial than its 
 importance would justify. The end could not but be sufficiently 
 dear to him. God certainly could propose to himself an end of 
 infinite value ; viz. the promotion of infinite good. If he did not 
 propose this end ; it was not because he was unable to propose it, 
 but because he was unwilling. If he was unwilling to propose this 
 end, when it was in full view before him ; he was not only desti- 
 tute of infinite benevolence ; but, I apprehend, wholly destitute of
 
 248 DECREES OF GOD. [SER. X 1V, 
 
 all benevolence ; since, in this case, he preferred a good, which 
 was comparatively nothing, (as being finite) to that which was in 
 finite. If he is infinitely benevolent, and did actually propose, as 
 the end of creating and governing the universe, an infinite good ; 
 then to him this end was infinitely dear. 
 
 He was not prevented from providing for the accomplishment of 
 this end because of the labour, or self-denial, which it would require. 
 To infinite benevolence, no effort of choice can be laborious, or 
 self-denying ; to Omniscience, no effort of contrivance ; and to Om- 
 nipotence, no effort of execution. The Infinite Mind acts, of course, 
 with perfect ease. The Creator of the ends of the earth, fainteth 
 not, neither is weary. 
 
 If God did provide for the accomplishment of the end, which he had 
 in view j then it will either be accomplished, or it will not. If it 
 will be accomplished, the means, provided for this purpose, are all 
 of the proper nature, and Avill operate in the proper manner, for 
 its accomplishment. In other words, they will sustain precisely 
 that nature, and operate in that manner, which was intended by the 
 Infinite Mind, when the end was proposed, and the means were 
 selected for bringing it to pass. Of course, both the end, and the 
 means, were from the beginning known, proposed, chosen, and de- 
 termined, by God. 
 
 He, therefore, who denies this doctrine, will, I think, find the de- 
 nial followed by the immoveable difficulty of being obliged, at the 
 same time, to deny the absolute perfection, and infinity, of the di- 
 vine power, knowledge, or goodness. 
 
 Further ; if the actions of voluntary beings are not, upon the 
 whole, such as God originally chose they should be ; it must be 
 either because he did not know what they would be ; or, knowing 
 this, did not choose to prevent their existence. If he did not origin- 
 ally know what they would be ; then his creatures communicate to 
 him continually new ideas ; and those, in endless multitudes. Of 
 course, his views change daily ; and, instead of being Omniscient 
 originally, and eternally, he is not now, nor will he ever be Omnis- 
 cient ; but will, throughout Eternity, receive continual and vast ac- 
 cessions of knowledge, communicated to him by his voluntary 
 creatures ; who, in this case, devise what before he did not know, 
 and act what before he never conceived. In this case also, his 
 knowledge must, like ours, be successive, and mutable. Nay, as 
 his mind is the greatest of all minds, and must, according to this 
 supposition, continually imbibe knowledge ; so, from its extent and 
 comprehension, it must imbibe knowledge incalculably faster, and 
 be more rapidly mutable, than that of any other being whatever. 
 
 Further ; as the views of God continually enlarge, and change ; 
 so it is plain, that, together with his views, his disposition must 
 change with respect to particular things, and ultimately with re- 
 spect to his whole system ; and that his administrations, and his 
 measures, must in the same manner also change. New objects
 
 SLR. XIV.l DECREES OF GOD. 
 
 sustain new characters, and new relations ; and infer new proprie- 
 ties of conduct, and of consequence new measures. The conduct, 
 which it would be proper for God to adopt towards a being, whose 
 character and actions are unknown to him, must be also unknown. 
 Every creature, whose character and actions are new, and different 
 from any thing before known, or conceived, must, if he be proper- 
 ly treated, receive a treatment differing from any, before exhibited, 
 or contrived. As voluntary beings are, in a sense, endlessly nu- 
 merous, and exist throughout eternity ; so their actions, being, ac- 
 cording to the supposition, unknown to God before they exist, must, 
 in a multitude of instances, literally endless, demand a new treat- 
 ment, or new measures, repeated in a manner, also literally end- 
 less. Of course, not only in his views, but also in his disposition 
 and conduct, God must, according to this supposition, be the most 
 unceasingly, and absolutely, changeable of all beings. 
 
 A being, whose conduct is, and must be, regulated by the actions 
 of others, is plainly dependent on others, with respect to this prime 
 part of his character. He cannot act, as he would originally, and 
 absolutely, choose to act ; but must act as their conduct requires 
 him to act. God, therefore, being intimately, and inseparably, 
 connected with all voluntary beings, is in this respect more de- 
 pendent, according to this supposition, than any other being what- 
 ever. 
 
 But, if God did know, originally, all the actions of -voluntary be- 
 ings, and did not choose to prevent their existence in any case / then 
 they were, upon the whole, agreeable to his pleasure ; or he chose, that 
 they should exist, when, upon the whole, they were contrary to his 
 pleasure. That he could have prevented the existence of any ac- 
 tions whatever, if he pleased, we certainly know ; because he could 
 have prevented the existence of the beings, whose actions they 
 were. If they were upon the whole contrary to his pleasure, and 
 he yet chose that they should exist ; then he chose, that actions 
 should exist, whose existence was upon the whole contrary to his 
 choice ; which is no other than a self-contradiction. 
 
 Again ; if God proposed infinite good as the end of all his con- 
 duct ; and this end was infinitely dear to him, and is yet not cer- 
 tainly and completely accomplished ; it must be because he is not 
 able to accomplish it. This will not be pretended. But, if God 
 does not foreknow the actions of voluntary beings, he cannot be 
 certain of the accomplishment of this end. To the accomplishment 
 of perfect and infinite good, it is plainly necessary, that every thing, 
 pertaining to the system, should be in time, place, nature, and ope- 
 rations, exactly that, and only that, which contributes directly, as 
 well as ultimately, its own proper efficacy to the promotion of this 
 end. A perfect system plainly demands, that every part of it be 
 necessary, and entirely fitted for the place, and operations, assign- 
 ed to it , and that there be nothing contrary to, or aside from, the 
 general purpose ; nothing out of place, or time ; nothirig super- 
 
 VOL. I. 32
 
 250 DECREES OF GOD. [SER. XIV. 
 
 fluous, and nothing defective ; in a word, that there be just such 
 means, and so many of them, as will perfectly accomplish the end, 
 and that there be nothing more. But, in the case supposed, the 
 actions of voluntary beings, unless accordant with the pleasure of 
 God, can in no wise sustain the character of proper parts of a per- 
 fect system. Just so far, as they vary from this pleasure, they 
 vary from the character specified. It will not be denied, that God 
 is both able, and disposed, to plan a perfect system of good. It 
 follows, therefore, that he certainly has planned such a system. 
 Whatever accords not with his pleasure, upon the whole, accords 
 not with this system ; this being the thing, which is agreeable to 
 his pleasure ; but must be defective, or superfluous ; out of place, 
 or out of time ; aside from, or contrary to, the perfection of the 
 system. Consequently, if the actions of voluntary beings be not, 
 upon the whole, accordant with the pleasure of God ; he was not 
 only unassured of the accomplishment of the end, which he pro- 
 posed in creating and governing the universe ; but he entered upon 
 this great work without knowing, that it would be accomplished ; 
 and was originally certain, that the perfect good, which he pro- 
 posed, would never exist. 
 
 Those, who deny this doctrine, are therefore, unless I am de- 
 ceived, forced by their denial to acknowledge, that God is a limit- 
 ed, mutable, and dependent being ; and that he orignally was, and 
 ever must be, uncertain of the accomplishment of the great end, 
 proposed in his works ; or rather that he ever was, and will be 
 certain, that it can never be accomplished. The magnitude of 
 these difficulties I need not explain.
 
 SERMON XV. 
 
 THE DECREES OF GOD. 
 
 JOB xxiii. 13. Bulheisinonemind; and who can turn him? and what his soul de- 
 sireth, even that he doeth. 
 
 IN my last discourse I asserted, from these words, the follow- 
 ing Doctrine : 
 
 That all things, both beings and events, exist in exact accordance 
 with the purpose, pleasure, or, what is commonly called the Decrees, 
 of God. 
 
 In discussing this doctrine, I mentioned, that I should attempt, 
 
 I. To Explain it ; 
 
 II. To Prove it ; and 
 
 III. To answer the objections, commonly made against it. 
 Under the first head, after having mentioned several erroneous 
 
 opinions, and forms of phraseology, frequently adopted concern- 
 ing this subject, I expressed my own views of it in this manner : 
 What is commonly intended by the Decrees of God, is that choice, or 
 pleasure, of the Divine Mind, eternally and unchangeably inherent 
 in it, by which all things are brought into being. 
 
 Under the second head, / alleged several direct arguments in 
 support of the doctrine; and then suggested several difficulties, 
 which result from denying it. These, by proving the converse of 
 the doctrine to be false, indirectly proved the doctrine to be true : 
 according to the general axiom, that every proposition, or its con- 
 verse, is true. 
 
 I shall now, as I proposed, attempt, 
 
 III. To answer the Objections, commonly made against this doc- 
 trine. 
 
 These, I think, may be reduced to the following : 
 
 1st. That it is equivalent to the Stoical doctrine of Fate, or Des- 
 tiny : 
 
 2dly. That it exhibits God as the Author of sin : 
 
 3dly. That it destroys the Free Agency of rational creatures : 
 and, 
 
 4thly. That it discourages all the Efforts of mankind towards 
 Reformation. 
 
 1 will not say, that no other objections are brought against this 
 doctrine ; but I think of no others, which appear to be regarded, 
 as material, by those who allege them ; or which, if these be fairly 
 obviated, would be supposed sensibly to affect the question in de- 
 bate. These, therefore, I shall now proceed to consider in the 
 order proposed.
 
 DECREES OF GOD. [SER. XV. 
 
 1st. It is objected, that the general doctrine of this discourse, is 
 equivalent to the Stoical doctrine of Fate or Destiny. 
 
 The Fate of the Stoics, as explained by Cicero, was of this na- 
 ture. These Philosophers supposed a series, and it would seem 
 an eternal one, in which each link of the vast chain was the effect 
 of the preceding, and the cause of the succeeding, one : every link 
 being alternately a cause and effect. These causes, so far as I 
 understand the subject, (for it is not very clear, that we understand 
 precisely what was the Stoical doctrine, nor that the Stoics under- 
 stood, or united in, it themselves) were not considered by them as 
 either intelligent, or voluntary ; but as merely coerced by those 
 which preceded, and as coercing those which followed. In other 
 words, the doctrine was substantially the same with that of Atheists 
 concerning an eternal series, which was exploded in a former Dis- 
 course.* To the irresistible efficacy of this series of causes, the 
 Gods, acknowledged by the Stoics, were absolutely subjected ; 
 and Jupiter himself, their supreme Ruler, was utterly unable to re- 
 sist, divert, or at all change, the order of things, brought to pass 
 by the compulsion of this Fate, or Destiny. 
 
 He, who can find any resemblance between this doctrine, anvl 
 that on which the present discourse is founded, must find it by the 
 aid of an ingenuity, to which I can make no claim. I freely own, 
 that I cannot perceive any similarity between an unintelligent and 
 involuntary series of causes, compelling by natural necessity, or 
 coercion, the existence of their consequent effects, and controlling 
 by inevitable necessity the actions of both Gods and Men ; and 
 the free, wise, and voluntary, agency of the infinitely intelligent 
 and benevolent Mind, originally planning, and steadily executing, 
 a system of infinite good, according to the dictates of his bound- 
 less wisdom, and perfect pleasure. I cannot perceive a similarity, 
 sufficient to enable me to discern in what the professed difficulty 
 lies ; or what the real objection is, which I am required to answer. 
 I shall take the liberty, therefore, of waiting until I shall find the 
 objection so stated, as either to induce me to acknowledge its 
 force, or enable me to attempt a refutation. 
 
 2dly. It is objected, that this doctrine exhibits God as the Author 
 of sin. 
 
 To the phrase, Author of sin, very different meanings are an- 
 nexed by different persons. In order to meet this objection, there- 
 fore, with any hope of success, it will be necessary, in the first 
 place, to determine the true meaning of the phraseology. Some 
 persons understand by it the immediate and efficient Cause of sinful 
 -volitions : others, not only mean the efficient, but the guilty, Cause of 
 such -volitions : others, still, such a Cause, as in any manner, how- 
 ever remote, lays a foundation for the existence of sin : and others, a 
 Cause, supposed to be intelligent, which, when possessed of sufficient 
 
 * See Sermon II.
 
 SER. XV.] DECREES OF GOD. 253 
 
 power to prevent the existence of sin, did not interfere to prevent it. 
 When it is said, that this doctrine exhibits God as the Author of 
 sin ; I shall, for the present, consider the phrasqj as used in one, or 
 both, of the two first of these senses; and regard the objector as 
 intending, that, according to this doctrine, God is either the guilty, 
 or guiltless, immediate, and efficient, cause of sinful "volitions in his 
 creatures : In other words, that he constrains, or compels them to 
 sin. That the doctrine, which I have defended, involves this con- 
 sequence, I cannot perceive, nor admit. 
 
 To support the objection, it must be shown, that God cannot 
 will, and accomplish, the existence of voluntary agents, who, act- 
 ing freely, shall nevertheless act in exact accordance with what is, 
 upon the whole, his pleasure ; and who, in the circumstances in 
 which they are severally placed, and with the attributes which 
 they severally possess, will, with perfect freedom, contribute, each 
 his proper part and efficiency, towards the promotion of the infinite 
 good, originally proposed as the end of the divine system. But 
 this, I apprehend, has never been, and never will be, shown. It 
 must be proved, that in the infinite multitude of possible free agents, 
 present to the view of the divine Mind, there were none, possessed 
 of such attributes, and capable of being placed in such circum- 
 stances, as, while they acted with perfect freedom, would also per- 
 fectly accomplish the purposes of the divine pleasure. No man 
 will, I presume, attempt to prove this position. If it be granted, 
 that such agents were possible, and that the Infinite Mind discerned 
 their nature and character ; it must, in order to support the objec- 
 tion, be proved, that God, having these agents in full view, chose 
 not to select them, and bring them into existence. But this, I pre- 
 sume, will not be admitted by the objector himself. Till this can 
 be done, however, the objection cannot be maintained. 
 
 That Sin is in the world, and that the world, with all which it 
 contains, is under the government of God, in some sense or other, 
 must be acknowledged by the objector himself; unless, on the one 
 hand, he denies the divine government absolutely, or, on the other, 
 the distinction between moral good and evil. Sin has, therefore, 
 entered the world in some manner or other, while it was under the 
 divine government. There are three ways, in which men have at- 
 tempted to explain the difficulty, involved in this fact. Some per- 
 sons assert, that by his direct efficiency, God caused, others, that he 
 permitted ; and others still, that he could ?iot prevent its existence. 
 
 That God could not prevent the existence of sin cannot be 
 maintained. He has prevented it in the angels, who kept their first 
 estate. He prevented it in the person of Christ; who in his human 
 nature knew no sin. He has promised, that he will prevent it, and 
 he will therefore certainly prevent it, in the spirits of just men made 
 perfect in the heavens. Should it be said, that these beings, by 
 their own voluntary agency, and without any interference or influ- 
 ence on the part of God, continue in a state of holiness , I an-
 
 254 DECREES OF GOD. [SER. XV. 
 
 swer, that this supposition affects not the point at all; for God 
 plainly could have created every moral agent with exactly the 
 same attributes, and placed them in exactly the same circumstan- 
 ces, with those several virtuous beings, who persist in holiness. 
 Whatever we suppose to be the means, by which they are pre- 
 served from sin ; those very means he certainly could have used, 
 to preserve in the same effectual manner all others. 
 
 Beyond this, he has not only continued holiness in the minds of 
 many of his creatures ; but has restored it to vast multitudes, who 
 had fallen into a state of hopeless guilt and pollution. This fact 
 is a proof, that he could have continued it in the minds of these 
 creatures, if he had judged this conduct to be, upon the whole, wise 
 and good for him to pursue. 
 
 That God by an immediate agency of his own, creates the sinfui 
 volitions of mankind, is a doctrine, not warranted, in my view, 
 either by Reason, or Revelation. There are, I know, many re- 
 spectable men in modern times, and particularly in our own coun- 
 try, as there have been at other times, and in other countries, 
 who have thought this the easiest way of arriving at satisfaction 
 concerning this abstruse subject. I cannot, as some persons have 
 thought it proper to do, attribute to these men evil designs. In 
 many instances, at least, they appear to give as unquestionable 
 proofs of piety and virtue, as are given by any others ; and to de- 
 vote their labours as cheerfully, and faithfully, to the promotion of 
 truth and righteousness, in the world. Still, I cannot accord with 
 this doctrine ; nor hesitate to believe, that they have in several in- 
 stances darkened counsel by words without knowledge. There is a 
 bound, as I have remarked before, beyond which the mind cannot 
 pass ; and it is as easily found in investigating this subject, as in 
 any course of human inquiry. The metaphysical nature of Moral 
 Agency, both in God and his creatures, is a subject, perhaps as 
 tenuous, as difficult to be fastened upon, and as easily evanescent 
 from the mind, as any, which we attempt to examine. This, I 
 think, is unanswerably evident from the fact, that no attempt 
 thoroughly to explain it, has given extensive satisfaction, even to 
 philosophical men, for any length of time. 
 
 The Theology of a part of this country appears to me to be 
 verging, insensibly, perhaps, to those who are chiefly concerned, 
 but with no very gradual step, towards a Pantheism, differing, ma- 
 terially, in one particular only, from that of Spinosa. He held, 
 that the Universe, which he supposed to be matter, and which he divi- 
 ded into cogitative or intelligent, and incogitative, was God ; and 
 that the several parts of it were no other than separate parts of the 
 same great and Universal Being. Thus he excluded the existence 
 of all creatures ; and of any work of creation, as well as all that, 
 which is usually meant by the providence and government of the 
 Creator. The Theology, to which I have referred, teaches, that 
 God is immaterial, intelligent and infinite ; but denies, with Spinosa,
 
 SER. XV ] DECREES OF GOU. 255 
 
 the existence of finite, intelligent beings, as well as of those, which 
 we call bodies j declaring, that -chat men usually call minds, or spi- 
 rits, are no other tfian continued chains, or successions, of ideas and 
 exercises, created immediately, and successively, by the Infinite 
 Mind. The same reason is alleged by this system for the exclu- 
 sion of finite agents from existence, which was alleged by Spinosa 
 for excluding the existence of such agents, as well as an Infinite, 
 Immaterial One, from his system ; viz. that mankind cannot con- 
 ceive, of such things, nor comprehend their nature : a reason, which, 
 if admitted, will indeed exclude from our belief, and reception, al- 
 most every doctrine. Particularly, on this ground we ought cer- 
 tainly to deny the existence of the Infinite Agent. 
 
 As I propose to consider the principal subject of these remarks 
 in a discourse, devoted to it, it will be improper to anticipate, here, 
 the things which I design to include in that discourse. It will be 
 sufficient, for the present purpose, to observe, that the Scriptures 
 directly inform us, that God is the Author of holiness, and this in 
 many forms, and with great emphasis ; that they no where assert, 
 that he is the Author of sin, in the sense now under consideration; 
 and that they every where attribute blame to man, as the guilty, 
 and, in my view, the efficient, cause, of his own sins. A plain 
 man, reading the Scriptures, never, I presume, derived from them 
 the doctrine, that God creates the sins of men. Nor can he, with- 
 out great pains-taking, and previous perplexity, be induced to ad- 
 mit it as a part of his creed. And let it be remembered, as a very 
 just and very important remark of Doddridge, that the plain sense 
 of the Scriptures, or that which naturally strikes the minds of plain 
 men as the real meaning, is almost of course the true sense. 
 
 The existence of finite agents is at least as conceivable, and ad- 
 missible, as that of an infinite Agent ; and certainly involves no 
 greater difficulties. Accordingly, this has been the universal doc- 
 trine of the human mind, as well as the only obvious exhibition of 
 the Scriptures, concerning this subject. The common objection 
 concerning this doctrine, is certainly trifling and groundless ; viz. 
 that it makes creatures independent of their Creator. Can he be in- 
 dependent, whose existence, attributes, and consequently actions, 
 depend absolutely on the will of another ; and who can be, and do, 
 nothing, but what that other is pleased to permit ? 
 
 Satisfied with this view of the subject, on which, however, I mean 
 to dwell more particularly hereafter, I adopt without hesitation the 
 second of these methods of explaining the introduction of Sin into 
 the world ; and unite with those, who assert, that God permitted the 
 existence of Sin ; or in the Scriptural language, that he has in times 
 past suffered all nations to walk in their own zoay$. It has not ever 
 been proved, that these ways are not their own, in the most abso- 
 lute sense ; nor in the strictest metaphysical language, that God 
 has not suffered all nations to walk in them; nor that this, connect- 
 ed with such a superintendence and control, as invariably directs
 
 256 DECREES OF GOD [SER. XV. 
 
 their conduct to ultimate good, and prevents it from terminating in 
 ultimate evil, is not the whole of the immediate agency of God, so 
 far as sin is concerned. That this scheme does not in any degree 
 exhibit God as the Author of Sin, in either of the two first senses, 
 must, I think, be acknowledged by every man, who believes in the 
 perfections and government of God. That he has permitted Sin, 
 and has not prevented its existence, are facts so evident, that they 
 cannot become the subject of serious debate. At the same time, I 
 cannot but observe, that those, who, when they speak of God as 
 the Author of Sin, mean to indicate these facts as the import of this 
 phrase, use language in an unwarrantable, and, in my view, dan- 
 gerous and mischievous manner. 
 
 3dly. It is objected, that this doctrine destroys the Free Agency of 
 rational creatures. 
 
 It will be easily perceived, that many of the observations, made 
 under the last head, materially affect this also. Indeed these two 
 objections are so connected in their nature, that it is impossible to 
 consider one of them, to any extent, without anticipating, in some 
 degree, the consideration of the other. To the observations, which 
 I have already made, I shall, however, add several others, pecu- 
 liarly referring to this objection. 
 
 There are but two ways, in which the agency of God can be sup- 
 posed by the objectors to lessen, or destroy, the free agency of his 
 creatures. One is by compelling, or constraining, their actions : the 
 other, by rendering the existence of their actions certain, before they 
 take place. That God compels, or constrains, the actions of his 
 creatures ; of men for example ; certainly cannot be shown, nor 
 even pretended ; unless the compulsion exists in his decrees. Nor 
 can it be shown to exist in his decrees, unless it is involved in the 
 nature of his decrees, as such ; or, in other words, unless the doc- 
 trine of this discourse is inconsistent with the nature of free agency 
 in creatures. This, I presume, is the real opinion of those, who 
 bring the objection, now under consideration. They regard the 
 supposition, that God has planned a certain system of things accord- 
 ing to his own pleasure, and that he has made, and placed, men in 
 such a manner, as that they will certainly do those things, and those 
 only, which will accord with that pleasure, as inconsistent with the 
 doctrine, that they are free agents. 
 
 To this objection, to which I have intended to give its true im- 
 port, and full force, it is commonly answered, that the doctrine, which 
 I have attempted to support, is capable of being clearly proved, both 
 from Reason and Revelation; and that men are intuitively conscious 
 of their own free agency, being irresistibly sensible, that they act 
 spontaneously, and without any coercion, or constraint. Both doc- 
 trines being, therefore, true, and certain, it is justly alleged, that they 
 are of course consistent with each other. 
 
 It would seem, that this answer might as well satisfy the mind in 
 the present case, as in numerous others, in which we perceive pro-
 
 SER.XV.] DECREES OF GOD 257 
 
 positions to be true, but are unable to discern the nature of their 
 mutual connexion. But, as the objection is still insisted on, and 
 seems to have no small weight in the minds of many persons, it 
 will not be improper for me to offer some further considerations on 
 the subject. 
 
 All those, who make the objection, agree as Avell as others, that 
 it is possible for a finite agent, possessed of certain supposable attri- 
 butes, and placed in certain supposable circumstances, to be free in 
 the absolute sense. I shall take this for granted ; because, other- 
 wise, the objection itself, and the debate founded on it, can have 
 neither place, nor meaning. We will suppose, then, such an agent 
 to ex\st ; and to act, while he lived, in a manner perfectly free : 
 while, at the same time, no being knew at all, in what manner he 
 would act in any case whatever, until his actions had existed. In this 
 case, he would undoubtedly be allowed to possess all possible 
 advantages for acting with perfect freedom. Lest I should not be 
 thought to be sufficiently particular, I will suppose his actions to be all 
 absolutely contingent ; because some Philosophers suppose contin- 
 gency to be an indispensable and inseparable attribute of a free 
 action. We will, now, in the second place, suppose this agent, 
 without any change in his powers, or his circumstances, in any other 
 respect, to have all his actions, which, according to the former sup- 
 position are the freest possible, foreknown by God, or some other be- 
 ing. I ask, whether they would be at all the less free, in conse- 
 quence of being thus foreknown ? The powers, the circumstances, 
 and the actions, of this agent, remain exactly the same as before : 
 the agent himself (for that is included in the supposition) being per- 
 fectly ignorant, that his actions are thus foreknown. Can it be per- 
 ceived, that this foreknowledge affects the nature of the actions in 
 any manner, or the freedom of the agent ? To me it is clear, that 
 it cannot; because, in the case supposed, the foreknowledge has 
 not the remotest influence on the agent, nor on his actions : both 
 he and they continuing to be exactly the same, in every respect 
 whatever. On the contrary, all the possible influence of this fore- 
 knowledge is confined to the bosom of him, by whom it is pos- 
 sessed. 
 
 But if this agent would thus continue free, and his actions would 
 still be perfectly free, notwithstanding they were foreknown ; then 
 it is clear, that a preceding certainty, that the actions of a voluntary 
 agent will exist, does not at all, of itself, lessen, or affect, their free- 
 dom. Foreknowledge renders the future existence of that, which 
 is foreknown, certain : therefore the actions of the agent supposed 
 are all rendered certain, and will of course exist : yet it is, I think, 
 unquestionably clear from this statement, that their freedom will 
 not be affected. Lest I should be thought guilty of an absurdity 
 in supposing events absolutely contingent to be capable of being 
 foreknown ; I shall justify myself by observing, that Dr. Gregory 
 nas asserted, that the voluntary actions of mankind are foreknown 
 VOL. I. 33
 
 258 DECREES OF GOD. [SER. XV 
 
 as mere contingencies ; and is declared by a writer of respectability 
 to have merited the thanks of the learned world for this discovery. 
 For myself, I confess, that I not only discern no indispensable con- 
 nexion between contingency and freedom of action ; but no con- 
 nexion at all ; nor any possibility, that human actions, or any thing 
 else, should be contingent. So far as I can see, the admission of 
 casual, or contingent, existence, must, if we would make our prin- 
 ciples consistent, be by consequence the admission of it in all cases 
 whatever. 
 
 Again ; we will suppose, that the actions of the agent already spe- 
 cified, which are thus foreknown by God, are perceived by him, also, 
 to be exactly agreeable to his pleasure. Will this circumstance af- 
 fect the freedom of agency ? Surely it will not be asserted, nor 
 believed, that actions, in order to be free, must contravene the plea- 
 sure of God. As I presume this proposition was never advanced 
 by any man ; and as it is an obvious absurdity in itself ; I shall 
 take the liberty to consider it as being an absurdity. It is therefore 
 clear, that the actions of a voluntary agent may be certainly fore- 
 known by God to be exactly agreeable to his pleasure, and yet be at- 
 tended with the highest possible freedom. 
 
 That God knows all things, the knowledge of which involves not 
 a contradiction ; and that the foreknowledge of human actions does 
 not involve a contradiction ; I here consider as undisputed. 
 
 I have, I flatter myself, made it sufficiently evident, that God's 
 foreknowledge of voluntary actions does in no respect lessen, or 
 affect, their freedom ; although it renders their future existence ab- 
 solutely certain. But it will be said, by some persons at least, 
 that the difficulty does not lie here ; but in the fact, that God has 
 willed the existence of human agents, and their actions ; and that it 
 is his formation of them in such a manner, as to accomplish certain 
 purposes of his own, which prevents, or destroys, the freedom in ques- 
 tion. 
 
 To remove the difficulty, presented by this observation, I will 
 suppose once more a -voluntary agent either self-existent, or exist- 
 ing casually, possessing powers of understanding, similar in their 
 extent to those of angels, or of men; and at the same time free in the 
 highest sense, annexed to that term. Let him be also supposed to 
 be known, and comprehended, by God in the same perfect manner, 
 in which any angel, or man, is known by him ; so that God can 
 foresee with an omniscient survey, and absolute certainty, all his 
 future actions. At the same time, let it be supposed, that God 
 exercises over him no government, or influence, whatever. This 
 being will undoubtedly be acknowledged to be free, even by those, 
 who make this objection ; because he was neither brought into ex- 
 istence by the will of God ; nor is controlled, nor influenced, in any 
 manner whatever, by any will, beside his own. Let rne further 
 suppose, what, as it must be granted, cannot lessen, nor affect, his 
 freedom ; that all his actions, thus foreseen, are agreeable to the
 
 SER. XV.] DECREES OF GOD. 
 
 divine pleasure. Now let me ask, whether the divine omniscience 
 could not contrive, and the divine power create, a being exactly 
 resembling this, which I have here supposed, in every respect ; 
 except that he was not self-existent, nor casually existent ; and so 
 perfect a copy, that he would differ from this supposed being nu- 
 merically only ; would possess the same attributes ; be in the same 
 circumstances ; and perform, both in substance and mode, exactly 
 the same actions. Were this supposed being, for example, to be 
 placed by God in his kingdom, in certain circumstances, and act- 
 ing a certain part, in the system, which was exactly agreeable to 
 the divine pleasure ; would not the created being who was his 
 perfect counterpart, if substituted in his place, perform precisely 
 the same actions, with the same faculties, and the same freedom ? 
 The only difference between them would be, that he, who was ca- 
 sually existent, would perform these actions in consequence of 
 possessing such and such attributes, without having been created 
 for this purpose ; while the other would perform them, in conse- 
 quence of having been thus created with the very same attributes. 
 In their origin, I grant, these beings differ : in their nature, charac- 
 ter, and attributes, they are precisely the same. But their origin, 
 it is plain, cannot, even in the most distant manner, affect their at- 
 tributes, or their actions. These, by the supposition, are exactly 
 alike. If, therefore, the former of these beings is free ; the latter 
 is equally free. If the actions of the latter are foreknown by God ; 
 equally so are those of the former ; and they both alike fulfil his 
 pleasure. 
 
 With these things in view, it must, I think, be evident, that God 
 can create a free agent, whose actions shall be all foreknown by him, 
 and shall exactly accomplish what is, upon the whole, his pleasure. 
 
 If these things are just, and true ; the doctrine of this discourse 
 does not destroy, lessen, nor affect in any manner, the free agency 
 of rational creatures ; unless it can be shown, as I am well assured 
 it never can be, that God has not created agents, whose attributes 
 are agreeable to this representation. There was not, indeed, pre- 
 sent to his eye a self-existent, nor a casually existent, agent, such 
 as I have supposed ; but there were present to the view of his om- 
 niscience all the attributes and circumstances, which can enter into 
 the existence and character of such an agent. If, then, he did not 
 create beings of such a character ; it was solely because he did 
 not choose to create them. 
 
 4thly. It is objected, that this doctrine discourages all the Efforts 
 of mankind towards reformation. 
 
 That this doctrine has often been used to discourage such efforts, 
 I readily acknowledge. This is not unfrequently the tenor of 
 books, and of conversation ; nor is it an uncommon thing for per- 
 sons to make it the source of discouragement to themselves ; and 
 to entertain gloomy and distressing apprehensions concerning their 
 own final condition, when referred in their minds to the decrees of
 
 260 DECREES OF GOD. [SER.XV 
 
 God. Still I cannot see, that this conduct is wise, rational, or de- 
 fensible ; nor that the doctrine includes in itself any discourage- 
 ment, which will not, with as good reason, flow from that, which is 
 opposed to it. It cannot result from the consideration, that the 
 pleasure of God controls this subject, rather than our own pleasure. 
 On the one hand, the pleasure of God is more wisely and benevo- 
 lently formed than our own ; more disposed to promote our salva- 
 tion ; and more able to contrive the best means, by which it may 
 be accomplished. This we never could have done ourselves ; nor, 
 if we were able, should we be willing : as is clearly proved by the 
 fact, that, after the wonderful and difficult things, which have been 
 done to provide salvation for us, and while it is proffered to us 
 freely on the easiest of all terms, we are not willing to accept it. 
 How much less willing should we have been to go through the la- 
 bour and sufferings, could we have gone through them, which were 
 necessary to procure it for ourselves. 
 
 On the other hand, if we please to be saved, we shall now be 
 saved. This is one great part of the divine pleasure. There is 
 nothing, which prevents us from being saved, but our own inclina- 
 tion ; and this would as effectually prevent us in any supposable 
 circumstances. Nor could we in any circumstances possess a 
 greater freedom of choice, or action, with respect to this or any 
 other subject, than we now possess. Nor is there, so far as I 
 know, any influence from God, which at all hinders us from choos- 
 ing salvation with all that freedom of action, which moral beings 
 can possess. It Avill be observed, I speak not here of persons, for 
 their incorrigible obstinacy, punished with judicial blindness, and 
 hardness of heart ; though it is to be questioned, whether, even in 
 this case, God does any thing more, than leave them to themselves. 
 The language of God to every sinner is, As I live, saith the Lord, 
 I have no pleasure in the death of the sinner ; but would rather, that 
 he would return, and live. His invitations to sinners are, Ho! 
 every one that thirsteth ; come ye to the waters ; and he that hath 
 no money : yea, come, buy wine and milk without money and with- 
 out price : and. Whosoever will, let him come, and take the water of 
 life freely. This language is perfectly sincere, and exactly de- 
 scriptive of the disposition of God. 
 
 This discouragement cannot arise from the certainty of the event, 
 as established by this doctrine. The event is equally certain, if the 
 doctrine is given up. It is equally certain in fact, with what Mr. 
 Locke calls Certainty of truth, in distinction from Certainty of 
 knowledge, concerning any man, that he either will, or will not, be 
 saved, whether it be foreknown or not. One of these assertions, 
 either that he will, or that he will not, be saved, is now certainly 
 true. Which of them is true, I grant, does not appear ; and will 
 not, until time shall disclose it. Still, one of the events will take 
 place, whether decreed, or foreknown, or not. God will then 
 judge, and punish the wicked ; and will punish them for exactly
 
 SER.XV.] DECREES OF GOD. 2 gj 
 
 the same reasons, on either supposition ; viz. for their impenitence 
 unbelief, and disobedience. A person may, therefore, with exact 
 ly the same propriety, whether he admits the decrees of God, or 
 not ; or whether God has, or has not, formed any decrees ; say, If 
 I shall be saved, I shall be saved, whether I try to obtain salvation or 
 not : and, however earnestly I may try, if I am to perish, I shall 
 perish. The certainty, in either case, is the same, and equally ab- 
 solute. Even the foreknowledge of God will not alter this fact at 
 all ; for though it affects him, it affects not the certainty of the 
 event. All that can be truly said is, that an event, which would 
 otherwise take place, is now foreseen by him. To us in both 
 cases, also, it is equally unknown. The causes, which will bring 
 it to pass, will in both cases be exactly the same. The language 
 in both cases, therefore, may be adopted with exactly the same 
 propriety. But the truth is, the language cannot be proper in either 
 case. In my apprehension, it is never true, that the attempts 
 of the man concerned, towards the attainment of salvation, make 
 no difference as to the event. On the contrary it is clear, that ot 
 those, who are saved, few, very few, indeed, can be found, who 
 have not made such attempts ; nor is there any satisfactory rea- 
 son to believe, that those, who make them with persevering ear- 
 nestness and zeal, ultimately fail. 
 
 I know no reason, why the same language should not be used, 
 with the same propriety and force, concerning our secular, as con- 
 cerning our spiritual, business. But the farmer, who should loiter 
 at home, and say, " If I am to have a crop the present year, I shall 
 have one ; and, if I am not to have a crop, I shall not have one, 
 whether I plough, and sow, and reap, or lie down in my bed :" 
 the student, who should spend his time in dress, sports, and gaming, 
 and say, " If I am to be a scholar, or to get my lesson, I shall ac- 
 complish it ; and, if I am not, it will never be accomplished, whe- 
 ther I study diligently, or lose my time in idleness :" would be 
 pronounced, and justly, a fool or a madman. But the decree of 
 God extends to each of these subjects as absolutely, as to our sal- 
 vation. Men are as really chosen to be farmers, and scholars, as 
 Christians : and learning and harvests are as truly appointed, as 
 holiness : although from the comparative unimportance of the for- 
 mer, and the amazing moment of the latter, we are apt to apply 
 the doctrine to one of the cases, and not to the other. 
 
 The kingdom of God, as established by his pleasure, is a king- 
 dom of means, regularly connected with their ends. I do not per- 
 ceive, that this is less true, when applied to spiritual, than to natu- 
 ral, things. The real discouragement, which men generally labour 
 under with respect to their spiritual concerns, is their indisposition 
 to make any efforts for the attainment of salvation. In truth, this 
 indisposition itself suggests the discouragement, which I have ob- 
 viated, and then admits it. To a dispassionate, unbiassed mind, 
 it would never gain admission. By sober Reason it was never de- 
 vised, and can never be supported.
 
 262 DECREES OF &OL [8ER. XV 
 
 Were God really unwilling, that men should strive ; had he dis- 
 countenanced efforts ; had he established no means of grace ; or 
 had those means, when anxiously and perseveringly used, failed of 
 success ; there would, indeed, be ample room for well-founded dis- 
 couragement. But, when we find, as in my view we do in fact find, 
 all these things reversed in the good pleasure, and providence, of 
 God ; we have every inducement to hope, and to labour ; much 
 more, it would seem, than from any supposable situation, in which 
 all things were left to fluctuation and casualty. Stupid sinners 
 have indeed, according to this and every other scheme, the most 
 fearful reason for discouragement and terror. But such as are 
 awakened, anxious, and engaged, to seek eternal life, have solid 
 and abundant reason for hope. 
 
 Mankind seem, in many instances, to suppose, that the decrees 
 of God produce the event without means ; according to the Mo- 
 hammedan doctrine of predestination. Whereas, if they be- 
 lieved, that the pleasure of God formed the system, and selected 
 the means and agents, by which all events are accomplished ; if 
 they believed those agents to be endued with all the powers of the 
 freest possible agency, and to be selected, and formed, so that 
 they might act with perfect freedom ; if they believed, that God 
 always furnishes them with the necessary means of obedience, 
 and with motives to obedience, more and greater than any, which 
 they can find, to disobey ; if they believed, that God, by a direct 
 agency of his own, does not constrain them to any act whatever, 
 but leaves them in all instances to act, with perfect freedom, just 
 as they please ; I think they would also believe, that there is no 
 more difficulty, attending the fact, that he has chosen, and formed, 
 such agents, as he knew would unitedly do all his pleasure, than 
 would attend his choice and formation of such agents, as would 
 act in any other manner whatever. But all this, for ought that 
 appears, is true. The contrary doctrine has never been evinced 
 to be true ; at least in my apprehension ; and I fully believe never 
 will be. 
 
 On the other hand, it will be proper, for a moment, to turn our 
 thoughts to the influence of the supposition, that God has not fixed 
 the system of things according to his Pleasure. It cannot but be 
 acknowledged, that he knew what system was, upon the whole, 
 most desirable, wisest, and best. If he did not resolve on it, it 
 was plainly because he did not desire, or choose, to bring it to 
 pass. In plain English, then, he did not desire the chief good of 
 his creation, or the supreme glory of himself, with sufficient good- 
 will to resolve on it. Can this be infinite good-will ? Can it be 
 moral perfection ? It was certainly as easy for him to accomplish 
 it, as to accomplish an inferior system of good. If, then, he did 
 not resolve on the superior system ; it was plainly because he 
 loved the inferior system better, and chose to do less good, rather 
 than greater. His disposition, therefore, is on this scheme, imper
 
 SER. XV.] DECREES OF GOD. 
 
 fectly good in itself; how imperfectly, it is impossible, according 
 to this supposition, to determine. 
 
 According to this supposition, it is further to be observed, all 
 things are left by God in a state of absolute uncertainty. The 
 whole happiness of his intelligent creatures is committed to the 
 casual influence and efficacy of their own views, feelings, and con- 
 duct. God cannot, in the nature of the case, interfere, either by 
 determination, or influence, without destroying the free agency, or 
 discouraging the efforts, of his Intelligent creatures, for the attain- 
 ment of happiness. The whole system of the universe, so far as 
 these creatures are concerned, must of course be regulated wholly 
 by them. Does not this scheme evidently set all their interests 
 afloat, and leave them eternally to the uncertain and hazardous di- 
 rection of finite wisdom and goodness ? From the experience, 
 which we have had of the character and conduct of such creatures, 
 is there a person in this assembly, who would willingly commit his 
 eternal interests to this perilous direction, and trust his all to the 
 disposal of beings so weak, and so often wicked ? Can this be 
 safe for creatures ? Can it consist with the perfect character of 
 God ? To the wisdom and forecast of his own mind, a man might, 
 through overweening self-confidence, be willing perhaps to com- 
 mit the guidance of any interest, and feel that his Soul itself would 
 be safe in his own hands. But would the same person trust him- 
 self to the final direction of others ? Would he venture his eternal 
 welfare upon the wisdom and benevolence of any, or all, of those 
 by whom he is encircled ? Their fitness for this mighty trust is, 
 however, not inferior to his own ; and they would as justly refuse 
 to confide their souls to his care, as he would refuse to entrust his 
 soul to them. Were he not blinded, therefore, by an unwarrant- 
 able partiality for himself, he would no sooner, no more willingly, 
 trust himself in this mighty concern, than he would trust those 
 around him. To do either, he would clearly discern, would be 
 foolish and dangerous in the extreme. Wisdom, on the contrary, 
 would teach both him and them to commit themselves, and their 
 whole well-being, implicitly to God. 
 
 On the connexion of prayer with this subject, I design to dwell 
 particularly, when I shall come to the consideration of that duty. 
 I have purposely omitted the examination of it at the present time, 
 because several things relating to it, belong to Prayer only, and 
 demand a separate discussion. 
 
 Whether the observations, which I have made on the general 
 doctrine of this discourse, will be viewed by others as possessing 
 the importance, which I have attached to them, I cannot determine. 
 To me, they have appeared to possess real weight. If they should 
 contribute in any measure to remove difficulties, to settle doubtful 
 opinions, to establish truth, and to communicate satisfactory views 
 concerning a subject so often attended with perplexity and alarm; 
 I shall esteem my labours amply rewarded.
 
 SERMON XVI. 
 
 THE SOVEREIGNTY OF GOD. 
 
 JEREMIAH x. 23 Lord, I know, that the way of man is not in himself, it is no 4 , 
 in man, that walkelh, to direct his steps. 
 
 IN this passage of Scripture, the prophet, after uttering a va- 
 riety of sublime declarations concerning the perfections and pro- 
 vidence of GOD, and the follies and sins of men, exhibits the pro- 
 gress of life as a Way. In this Way, all men are considered as 
 travelling. We commence the journey at our birth ; pass on 
 through the several stages of childhood, youth, manhood, and 
 old age, and finish it when we enter eternity. The accommoda- 
 tions, and the fare, are greatly varied among the various travel- 
 lers. Some find their entertainment plentiful, and agreeable : and 
 some, even luxurious and splendid. Others are slenderly provided 
 with food, raiment, and lodging ; are almost mere sufferers ; and 
 literally, have not where to lay their heads. 
 
 In the mean time, sorrow and disease, dangers and accidents, 
 like a band of marauders, lie in wait for the travellers ; and harass, 
 and destroy, a great proportion of their number. Of the vast 
 multitude, who continually walk in the path of life, almost all 
 disappear long before they reach the goal, at which it terminates. 
 A very few arrive at the end. Of these, every one, dragging 
 heavily his weary feet over the last division of the road, teaches 
 us, that this part of his progress is only labour and sorrow. 
 
 A remarkable fact, universally attendant on our journey, is 
 recited in the text. O Lord, says the deeply humbled prophet, 
 I know, that the way of man is not in himself; it is not in man, that 
 walketh, to direct his steps. The enterprise is not contrived by 
 ourselves. We are placed in it, and necessitated to accomplish 
 it, by a superior, and irresistible, hand. It cannot but seem 
 strange, that in such a journey we should originally be prevented 
 from the ability to direct ourselves ; and that, while we are com- 
 pelled to the undertaking, we should be furnished for it in a man- 
 ner so imperfect. Yet such is unquestionably the fact. Nor is 
 the explanation so difficult, or so unsatisfactory, as we are prone 
 to believe. GOD originally intended, that all his creatures should 
 be dependent on him for aid, guidance, and protection. Nor can 
 it be rationally supposed, that such a dependence on his perfec- 
 tions, and providence, is either unreasonable or undesirable. The 
 Sovereignty of GOD, which is so clearly, and strongly, visible in 
 this interesting subject, has ever been questioned, and very often 
 denied, by mankind. To establish this doctrine in the minds of
 
 SER. XVI.] THE SOVEREIGNTY OF GOD. 265 
 
 my audience, is the peculiar design of the present discourse. In 
 a sermon, lately delivered in this place on the decrees of GOD, I 
 explained what I intend by the divine Sovereignty. It was then 
 observed, that the conduct of GOD is sovereign, in this sense ; that 
 he does according to his will, independently and irresistibly, without 
 giving an account of any of his matters any farther than he pleases ; 
 but that he wills nothing without the best reason, whether that reason 
 be disclosed to his creatures, or not , that real glory to himself, and 
 real good to his creation, not otherwise attainable, are universally 
 the object, to which his pleasure is directed, whether it respects the 
 existence, and motions, of an insect, or the salvation of a man. It 
 was remarked, also, at that time, that, in the ordinary sense of 
 the word, GOD never acts arbitrarily j and that to say, he wills a 
 thing because he wills it, is to speak without meaning. All his 
 pleasure, all his determinations, are perfectly wise and good ; 
 founded on the best of all reasons, and directed to the best of all 
 purposes. Were he to act in any other manner, his providence 
 would be less wise, and less desirable. 
 
 It will not be questioned, that this doctrine is deeply interesting 
 to man. On this life is suspended that, which is to come. Con- 
 sequences, eternal and incomprehensible, will flow from those 
 doctrines, which we adopt in the present world. All our conduct 
 will then be examined ; and will either be approved, or con- 
 demned. If we have chosen the strait, and narrow way, prescribed 
 to us, the termination will be happy. If we have preferred the 
 broad and crooked road, it will be deplorable. 
 
 Few of this audience will probably deny the truth of a direct 
 Scriptural declaration. With as little reason can it be denied, that 
 most of them apparently live in the very manner, in which they 
 would live, if the doctrine were false : or that they rely, chiefly at 
 least, on their own sagacity, contrivance, and efforts, for success 
 in this life, and that which is to come. As little can it be ques- 
 tioned, that such self-confidence is a guide, eminently dangerous, 
 and deceitful. Safe as we may feel under its direction, our safety 
 is imaginary. The folly of others in trusting to themselves we 
 discern irresistibly. The same folly they perceive, with equal 
 evidence, in us. Our true wisdom lies in willingly feeling, and 
 cheerfully acknowledging, our dependence on GOD ; and in com- 
 mitting ourselves with humble reliance to his care and direction. 
 
 With these observations, I will now proceed to illustrate the 
 truth of the doctrine. The mode which I shall pursue will, pro- 
 bably, be thought singular. I hope it will be useful. Meta- 
 physical arguments, which are customarily employed for the pur- 
 pose of establishing this, and several other doctrines, of theology, 
 are, if I mistake not, less satisfactory to the minds of men at large, 
 than the authors of them appear to believe. Facts, wherever they 
 can be fairly adduced for this end, are attended with a superior 
 power of conviction ; and commonly leave little doubt behind them. 
 VOL. I. 34
 
 266 THE SOVEREIGNTY OF GOD. [SER. XVI. 
 
 On these, therefore, I shall at the present time rely for the accom- 
 plishment of my design. In the 
 
 1st. place, The doctrine of the text is evident, from the great 
 fact, that the birth, and education, of all men, depend not on them- 
 selves. 
 
 The succeeding events of life are derived, in a great measure 
 at least, from our birth. By this event, it is in a prime degree 
 determined whether men shall be princes or peasants, opulent or 
 poor, learned or ignorant, honourable or despised ; whether they 
 shall be civilized or savage, free men or slaves, Christians or 
 Heathen, Mohammedans or Jews. 
 
 A child is born of Indian parents in the western wilderness. By 
 his birth he is, of course, a savage. His friends, his mode of life, 
 his habits, his knowledge, his opinions, his conduct, all grow out of 
 this single event. His first thoughts, his first instructions, and all 
 the first objects, with which he is conversant, the persons whom he 
 loves, the life to which he addicts himself, and the character which 
 he assumes, are all savage. He is an Indian from the cradle : he 
 is an Indian to the grave. To say, that he could not be otherwise, 
 we are not warranted ; but that he is not, is certain. 
 
 Another child is born of a Bedouin Arab. From this moment 
 he begins to be an Arabian. His hand is against every man ; and 
 every man's hand is against him. Before he can walk, or speak, he 
 is carried through pathless wastes in search of food ; and roams in 
 the arms of his mother, and on the back of a camel, from spring 
 to spring, and from pasture to pasture. Even then he begins his 
 conflict with hunger and thirst ; is scorched by a vertical sun ; 
 shrivelled by the burning sand beneath; and poisoned by the 
 breath of the Simoom. Hardened thus through his infancy and 
 childhood, both in body and mind, he becomes, under the exhorta- 
 tions, and example, of his father, a robber from his youth ; attacks 
 every stranger, whom he is able to overcome ; and plunders every 
 valuable thing, on which he can lay his hand. 
 
 A third receives his birth in the palace of a British nobleman; 
 and is welcomed to the world as the heir apparent of an ancient, 
 honourable, and splendid family. As soon as he opens his eyes on 
 the light, he is surrounded by all the enjoyments, which opulence 
 can furnish, ingenuity contrive, or fondness bestow. He is dandled 
 on the knee of indulgence ; encircled by attendants, who watch, 
 and prevent, alike his necessities and wishes; cradled on down ; 
 and charmed to sleep by the voice of tenderness and care. From 
 the dangers, and evils, of life, he is guarded with anxious solici- 
 tude. To its pleasures, he is conducted by the ever-ready hand 
 of maternal affection. His person is shaped, and improved, by a 
 succession of masters; his mind is opened, invigorated, and refined, 
 by the assiduous superintendence of learning and wisdom. While 
 a child, he is served by a host of menials, and flattered by succes- 
 sive trains of visiters. When a youth, he is regarded by a band
 
 SER. XVI.] THE SOVEREIGNTY OF GOD. 
 
 of tenants with reverence and awe. His equals in age bow to his 
 rank ; and multitudes of superior years, acknowledge his distinc- 
 tion by continual testimonies of marked respect. When a man, he 
 engages the regard of his sovereign ; commands the esteem of the 
 Senate ; and earns the love, and applause, of his country. 
 
 A fourth child, in the same kingdom, is begotten by a beggar, 
 and born under a hedge. From his birth, he is trained to suffer- 
 ing and hardihood. He is nursed, if he can be said to be nursed 
 at all, on a coarse, scanty, and precarious pittance ; holds life only 
 as a tenant at will ; combats from the first dawnings of intellect 
 with insolence, cold, and nakedness ; is originally taught to beg, 
 and to steal ; is driven from the doors of men by the porter, or the 
 house-dog ; and is regarded as an alien from the family of Adam. 
 Like his kindred worms, he creeps through life in the dust ; dies 
 under the hedge, where he is born ; and is then, perhaps, cast into 
 a ditch, and covered with earth, by some stranger, who remembers, 
 that, although a beggar, he still was a man. 
 
 A child enters the world in China ; and unites, as a thing of 
 course, with his sottish countrymen in the stupid worship of the 
 idol Fo. Another prostrates himself before the Lama, in conse- 
 quence of having received his being in Thibet, and of seeing the 
 Lama worshipped by all around him. 
 
 A third, who begins his existence in Turkey, is carried early to 
 the mosque; taught to lisp with profound reverence the name of Mo- 
 hammed; habituated to repeat the prayers, and sentences, of the 
 Koran, as the means of eternal life ; and induced, in a manner irre- 
 sistibly, to complete his title to Paradise by a pilgrimage to Mecca. 
 
 The Hindoo infant grows into a religious veneration for the cow ; 
 and perhaps never doubts, that, if he adds to this a solemn devo- 
 tion to Juggernaut, the Gooroos, and the Dewtahs, and performs 
 carefully his ablutions in the Ganges, he shall wash away all his 
 sins, and obtain, by the favour of Brahma, a seat among the 
 blessed. 
 
 In our own favoured country, one child is born of parents, devo- 
 ted solely to this world. From his earliest moments of understand 
 ing, he hears, and sees, nothing commended, but hunting, horse- 
 racing, visiting, dancing, dressing, riding, parties, gaming, acquiring 
 money with eagerness and skill, and spending it in gayety, pleas- 
 ure, and luxury. These things, he is taught by conversation, and 
 example, constitute all the good of man. His taste is formed, his 
 habits are riveted, and the whole character of his soul is turned, 
 to them, before he is fairly sensible, that there is any other good. 
 The question, whether virtue and piety are either duties or bless- 
 ings, he probably never asks. In the dawn of life, he sees them 
 neglected, and despised, by those, whom he most reverences ; and 
 learns only to neglect, and despise, them also. Of JEHOVAH he 
 thinks as little, and for the same reason, as a Chinese or a Hindoo. 
 They pay their devotions to Fo, and to Juggernaut : he, his to
 
 268 THE SOVEREIGNTY OF GOD. [SER. XVI 
 
 money, and pleasure. Thus he lives, and dies, a mere animal ; a 
 stranger to intelligence and morality, to his duty and his GOD. 
 
 Another child comes into existence in the mansion of Knowledge, 
 and Virtue. From his infancy, his mind is fashioned to wisdom 
 and piety. In his infancy he is taught, and allured, to remember 
 his Creator ; and to unite, first in form, and then in affection, in the 
 household devotions of the morning and evening. GOD he knows 
 almost as soon, as he can know any thing. The presence of that 
 glorious being he is taught to realize almost from the cradle ; and 
 from the dawn of intelligence, to understand the perfections, and 
 government, of his Creator. His own accountableness, as soon as 
 he can comprehend it, he begins to feel habitually, and alway. 
 The way of life through the Redeemer is early, and regularly, ex- 
 plained to him by the voice of parental love ; and enforced, and 
 endeared, in the house of GOD. As soon as possible, he is enabled 
 to read, and persuaded to search, the Scriptures. Of the approach, 
 the danger, and the mischiefs, of temptations, he is tenderly warn- 
 ed. At the commencement of sin, he is kindly checked in his dan- 
 gerous career. To GOD he was solemnly given in baptism. To 
 GOD he was daily commended in fervent prayer. Under this 
 happy cultivation he grows up, like an olive tree in the courts of the 
 Lord; and, green, beautiful, and flourishing, he blossoms ; bears 
 fruit ; and is prepared to be transplanted by the Divine hand to a 
 kinder soil in the regions above. 
 
 How many, and how great, are the differences in these several 
 children. How plainly do they all, in ordinary circumstances, 
 arise out of their birth. From their birth is derived, of course, the 
 education, which I have ascribed to them; and from this education 
 spring in a great measure both their character, and their destiny. 
 The place, the persons, the circumstances, are here evidently the 
 great things, which in the ordinary course of Providence appear, 
 chiefly, to determine what the respective men shall be ; and what 
 shall be those allotments, which regularly follow their respective 
 characters. As, then, they are not at all concerned in contriving, 
 or accomplishing, either their birth, or their education ; it is certain, 
 that, in these most important particulars, the way of man is not 
 in himself. GOD only can determine what child shall spring from 
 parents, wise or foolish, virtuous or sinful, rich or poor, honourable 
 or infamous, civilized or savage, Christian or Heathen. 
 
 I wish it to be distinctly understood, and carefully remembered, 
 that in the moral conduct of all these individuals no physical necessity 
 operates. Every one of them is absolutely a free agent ; as free, 
 as any created agent can be. Whatever he does is the result of 
 choice, absolutely unconstrained. 
 
 Let me add, that not one of them is placed in a situation, in 
 which, if he learns, and performs, his duty to the utmost of his 
 power, he will fail of being finally accepted. 
 
 2dly. The doctrine is strikingly evident from this great fact also
 
 SER. XVI ] THE SOVEREIGNTY OF GOD. 2CS 
 
 that the course of life, which men usually pursue, is very afferent 
 from that, which they have intended. 
 
 Human life is ordinarily little else than a collection of disap- 
 pointments. Rarely is the life of man such as he designs it shall 
 be. Often do we fail of pursuing, at all, the business, originally 
 in our view. The intentional farmer becomes a mechanic, a sea- 
 man, a merchant, a lawyer, a physician, or a divine. The very 
 place of settlement, and of residence through life, is often different, 
 and distant, from that, which was originally contemplated. Still 
 more different is the success, which follows our efforts. 
 
 All men intend to be rich and honourable ; to enjoy ease ; and 
 to pursue pleasure. But how small is the number of those, who 
 compass these objects. In this country, the great body of mankind 
 are, indeed, possessed of competence ; a safer, and happier, lot, 
 than that, to which they aspire ; yet few, very few are rich. Here 
 also, the great body of mankind possess a character, generally re- 
 putable ; but very limited is the number of those, who arrive at the 
 honour which they so ardently desire, and of which they feel as- 
 sured. Almost all stop at the moderate level, where human efforts 
 appear to have their boundary established in the determinations of 
 GOD. Nay, far below this level, creep multitudes of such as began 
 life with full confidence in the attainment of distinction and splen- 
 dour. 
 
 The Lawyer, emulating the eloquence, business, and fame, 
 of Murray or Dunning, and secretly resolved not to slacken his 
 efforts, until all his rivals in the race of glory are outstripped, is 
 often astonished, as well as broken-hearted, to find business and 
 fame pass by his door, and stop at the more favoured mansion of 
 some competitor, in his view less able, and less discerning, than 
 himself. 
 
 The Physician, devoted to medical science, and possessed of 
 distinguished powers of discerning, and removing, diseases, is 
 obliged to walk; while a more fortunate empiric, ignorant and 
 worthless, rolls through the streets in his coach. 
 
 The Legislator beholds with anguish and amazement, the suf- 
 frages of his countrymen given eagerly to a rival candidate, devoid 
 of knowledge and integrity ; but skilled in flattering the base pas- 
 sions of men, and deterred by no hesitations of conscience, and no 
 fears of infamy, from saying, and doing, any thing, which may se- 
 cure his election. 
 
 The Merchant often beholds with a despairing eye his own ships 
 sunk in the ocean; his debtors fail; his goods unsold; his business 
 cramped ; and himself, his family, and his hopes, ruined : while a 
 less skilful, but more successful, neighbour, sees wealth blown to 
 him by every wind, and floated on every wave. 
 
 The crops of the Farmer are stinted ; his cattle die ; his mar- 
 kets are bad ; and the purchaser of his commodities proves to be 
 a cheat who deceives his confidence, and runs away with his pro- 
 perty.
 
 270 THE SOVEREIGNTY OF GOD. [SER. XVT. 
 
 Thus the darling schemes, and fondest hopes, of man, are daily 
 frustrated by time. While sagacity contrives, patience matures, 
 and labour industriously executes ; disappointment laughs at the 
 curious fabric, formed by so many efforts, and gay with so many 
 brilliant colours; and, while the artists imagine the work arrived 
 at the moment of completion, brushes away the beautiful web, and 
 leaves nothing behind. 
 
 The designs of men, however, are, in many respects, not unfre- 
 quently successful. The Lawyer and Physician acquire business 
 and fame ; the Statesman, votes ; and the Farmer, wealth. But 
 their real success, even in this case, is often substantially the same 
 with that, already recited. In all plans, and all labours, the su- 
 preme object is to become happy. Yet, when men have actually ac- 
 quired riches and honour, or secured to themselves popular favour, 
 they still find the happiness, which they expected, eluding their 
 grasp. Neither wealth, fame, office, nor sensual pleasure, can 
 yield such good, as we need. As these coveted objects are accu- 
 mulated ; the wishes of man always grow faster than his gratifica- 
 tions. Hence, whatever he acquires, he is usually as little satisfied, 
 and often less, than before. 
 
 A principal design of the mind in labouring for these things is 
 to become superior to others. But almost all rich men are obliged 
 to see, and usually with no small anguish, others richer than them- 
 selves; honourable men, others more honourable; voluptuous men. 
 others, who enjoy more pleasure. The great end of the strife is 
 therefore unobtained ; and the happiness, expected, never found. 
 Even the successful competitor in the race utterly misses his aim. 
 The real enjoyment existed, although it was unperceived by him, 
 in the mere strife for superiority. When he has outstripped all his 
 rivals, the contest is at an end : and his spirits, which were invigo- 
 rated only by contending, languish for want of a competitor. 
 
 Besides, the happiness in view was only the indulgence of pride, 
 or mere animal pleasure. Neither of these can satisfy, or endure. 
 A rational mind may be, and often is, so narrow, and grovelling, as 
 not to aim at any higher good, to understand its nature, or to believe 
 its existence. Still, in its original constitution, it was formed with 
 a capacity for intellectual, and moral, good ; and was destined to 
 find in this good its only satisfaction. Hence, no inferior good will 
 fill its capacity, or its desires. Nor can this bent of its nature evei 
 be altered. Whatever other enjoyment, therefore, it may attain ; 
 it will, without this, still crave, and still be unhappy. 
 
 No view of the ever-varying character, and success, of mankind, 
 in their expectations of happiness, and their efforts to obtain it, 
 can illustrate this doctrine more satisfactorily than that of the pro- 
 gress, and end, of a class of students in this Seminary. At their 
 first appearance here, they are all exactly on the same level. 
 Their character, their hopes, and their destination, are the same. 
 They are enrolled on one list ; and enter upon a collegiate life with
 
 SER. XVI.] THE SOVEREIGNTY OF GOD. 271 
 
 the same promise of success. At this moment they are plants, ap- 
 pearing just above the ground; all equally fair and flourishing. 
 Within a short time, however, some begin to rise above others ; in- 
 dicating by a more rapid growth a structure of superior vigour, and 
 promising both more early and more abundant fruit. 
 
 Some are studious ; steadfast ; patient of toil ; resolved on dis- 
 tinction ; in love with science ; and determined, with unbroken am- 
 bition, never to be left behind by their companions. Of these a part 
 are amiable, uniform in their morals, excellent in their dispositions, 
 and honourable by their piety. Another part, although less amia- 
 ble, are still decent ; pleasant in their temper ; uncensurable in their 
 conduct; and reputable in their character. 
 
 Others are thoughtless ; volatile ; fluttering from object to object, 
 particularly, from one scene of pleasure to another ; alighting only 
 for a moment; never settling; regardless of every thing, except 
 the present gratification ; and most regardless of their time, their 
 talents, their duty, and their souls. 
 
 Others, still, are openly vicious ; idle ; disorderly ; gamblers ; 
 profane; apparently infidels; enemies to themselves ; undutiful to 
 their parents ; corrupters of their companions ; and disturbers of 
 the collegiate peace. 
 
 When the class, which these individuals originally constituted, 
 leaves this seat of science ; a number of them will always be miss- 
 ing. Some of these have been sent away by the mandate of law ; 
 some have voluntarily deserted their education ; and some, not 
 very unfrequently, have gone to the grave. Of those who remain, 
 the character, and the prospects, have usually become widely dif- 
 ferent. The original level is broken, and broken for ever. 
 
 How different from all this, were their parents' expectations, and 
 their own ! 
 
 Still, when they enter the world, they all intend to be rich, hon- 
 ourable, and happy. Could they look into futurity, and discern the 
 events, which it will shortly unfold ; how changed would be their 
 apprehensions ! 
 
 One, almost at his entrance into life, knowing but inexperienced, 
 discerning but not wise, urged by strong passions, and secure in 
 self-confidence, pushes boldly forward to affluence, and distinction ; 
 but, marked as the prey of cunning, and the victim of temptation, 
 is seduced from prudence and worth, to folly, vice, and ruin. His 
 property is lost by bold speculation ; his character by licentious- 
 ness ; and the man himself by the disappointment of his hopes, and 
 the breaking of his heart. 
 
 Another, timid, humble, reluctant to begin, and easily discouraged 
 from pursuing, insensible to the charms of distinction, and a stran- 
 ger to the inspiration of hope, without friends to sustain, and with- 
 out prospects to animate, begins to flag, when he commences his 
 connexion with the world ; creeps through life, because he dares 
 not attempt to climb; and lives, and dies, scarcely known beyond 
 the limits of his native village.
 
 272 THE SOVEREIGNTY OF GOD. [SER. XVI 
 
 A third yields himself up a prey to sloth ; and shrinks into insig- 
 nificance for want of exertion. 
 
 A fourth, possessed of moderate wishes, and preferring safety to 
 grandeur, steers of design between poverty and riches, obscurity 
 and distinction ; walks through life without envying those who ride 5 
 and finds, perhaps, in quiet and safety, in an even course of enjoy- 
 ment, and in the pleasure of being beloved rather than admired, 
 the happiness, which his more restless companions seek from opu- 
 lence, power, and splendour, in vain. 
 
 A fifth, cheerful, fraught with hope, and assured by the gayety 
 and bustle, which he sees around him, that the world is filled with 
 good, moves onward to acquire it, without a suspicion of disappoint- 
 ment, or danger. At once he is astonished to find, that men, who 
 look pleasantly on him, are not his friends ; that a smile of appro- 
 bation is no evidence of good- will ; and that professions, and prom- 
 ises, convey to him no assurance of aid, or comfort. To be de- 
 pendent, he soon learns, is to be friendless ; and to need assistance, 
 a sufficient reason for having it refused. The business, which he 
 expected to court his acceptance, flies from him ; the countenance, 
 on which he reposed, is withdrawn ; and the hopes, which he gayly 
 cherished, begin early to wither. Alone, forgotten, unprepared for 
 struggles, and never mistrusting that struggles would be necessary , 
 he is overset by the suddenness, and violence, of the shock ; and 
 either falls into listlessness, and stupor, or dies of a broken heart. 
 
 A sixth, from imbecility of constitution, or the malignant power 
 of accident, sickens, and expires, when he has scarcely begun to 
 live. 
 
 A seventh, with vigorous industry, effort, and perseverence, goes 
 steadily forward to wealth and distinction. Yet even he finds the 
 void of his mind unsupplied by real good. He is rich, and great; 
 but not happy. That enchanting object, happiness, wrought into 
 such elegance of form, and adorned with such brilliant colours, has 
 ever fascinated his mind. Lost in wonder and delight, and gazing 
 with an eager and bewildered eye, he never considered, that in 
 this world the rainbow, with all its splendour, v.as only painted on 
 a cloud ; and, while he roves from field to field, and climbs from 
 one height to another, in pursuit of the fairy vision, is astonished to 
 behold it still retreat before him, and finally vanish for ever. 
 
 Were I to ask the youths, Avho are before me, what are their de- 
 signs, and expectations, concerning their future life ; and write 
 down their several answers ; what a vast difference would ultimately 
 be found between those answers, and the events, which would 
 actually befal them ! To how great a part of that difference would 
 facts, over which they could have no control, give birth ! How 
 many of them will in all probability be less prosperous, rich, and 
 honourable, than they now intend : how many, devoted to employ- 
 ments, of which at present they do not even dream ; in circumstan- 
 ces, of which they never entertained even a thought ; behind those.
 
 SER. XVI.] THE SOVEREIGNTY OF GOD. 373 
 
 whom they expected to outrun ; poor, sick, in sorrow or in the 
 grave. 
 
 3dly. The doctrine is further evident from the fact, that Life 
 does not depend upon man. 
 
 All intend to live ; and feel secure of many years : but how often 
 does death frustrate this intention, and dissolve the charm of this 
 security ! How many leave the world at an immature age ! How 
 many, in the midst of bold projects, sanguine desires, and strenu- 
 ous exertions ! How many asterisks appear with a melancholy as- 
 pect even in the younger classes of the triennial catalogue : mark- 
 ing solemnly, to a considerate mind, the termination of parental 
 hopes, and the vanity of youthful designs ! Where now are multi- 
 tudes of those, w r ho a little while since lived, and studied, and wor- 
 shipped, here, with fond views of future eminence and prosperity, 
 and with as fair a promise, as can be found, of future success, use- 
 fulness, and honour ? 
 
 As we are unable to assure ourselves even of a single day ; much 
 more, of a long life ; it is plain, that our eternal state lies beyond 
 our control. As death finds us, so the Judgment will certainly find 
 us. He therefore, who kills, as well as makes alive, at his pleasure, 
 must of course hold in his hands, only, all our allotments, which lie 
 beyond the grave. 
 
 I have not called up this doctrine, at the present time, for the 
 purpose of entering into any of those metaphysical disquisitions, 
 which restless curiosity, rather than sound wisdom, has commonly 
 founded on it ; but on the one hand to give it its proper place in 
 this system of discourses, and on the other to derive from it several 
 practical observations, which, there is reason to hope, may, by the 
 blessing of GOD, be useful to those, who hear me ; especially to 
 those, who are students in this Seminary. 
 
 REMARKS. 
 
 1st. You see here, my young friends, the most solid reasons for 
 Gratitude to your Creator. 
 
 GOD, only, directed, that you should be born in this land, and in 
 the midst of peace, plenty, civilization, freedom, learning, and reli- 
 gion ; and that your existence should not commence in a Tartarian 
 forest, or an African waste. GOD alone ordered, that you should be 
 born of parents, who knew, and worshipped, Him, the glorious, and 
 eternal JEHOVAH ; and not of parents, who bowed before the Lama, 
 or the ox, an image of brass or the stock of a tree. In the book of his 
 counsels, your names, so far as we are able to judge, were written 
 in the fair lines of mercy. It is of his overflowing goodness, that 
 you are now here; surrounded with privileges, and beset with 
 blessings ; educated to knowledge, usefulness, and piety, and pre- 
 pared to begin an endless course of happiness and glory. All these 
 delightful things have been poured into your lap ; and have come, 
 unbidden, to solicit your acceptance. If these blessings awaken 
 
 VOL. I. 35
 
 274 THE SOVEREIGNTY OF GOD. [SER. XVI 
 
 not gratitude ; it cannot be awakened by blessings in the present 
 world. If they are not thankfully felt by you ; it is because you know 
 not how to be thankful. Think what you are, and where your are ; 
 and what, and where, you just as easily might have been. Remem- 
 ber, that, instead of cherishing tender affections, imbibing refined 
 sentiments, exploring the field of science, and assuming the name, 
 and character, of the sons of GOD, you might as easily have been do- 
 zing in the smoke of a wigwam, brandishing a tomahawk, or danc- 
 ing round an embowelled captive ; or that you might yourselves 
 have been embowelled by the hand of superstition, and burnt on the 
 altars of Moloch. If you remember these things ; you cannot but 
 call to mind, also, who made you to differ from the miserable beings, 
 who have thus lived, and died. 
 
 2dly. This doctrine forcibly demands of you moderate desires, 
 and expectations. 
 
 There are two modes, in which men seek happiness, in the en- 
 joyments of the present world. Most persons freely indulge their 
 wishes / and intend to find objects sufficient in number , and value, to 
 satisfy them. A few aim at satisfaction by proportioning their de- 
 sires to the number, and measure, of their probable gratifications. 
 By the doctrine of the text, the latter method is stamped with the 
 name of wisdom ; and on the former is inscribed the name of folly. 
 Desires, indulged, grow faster, and farther, than gratifications ex- 
 tend. Ungratified desire is misery. Expectations eagerly indulged, 
 and terminated by disappointment, are often exquisite misery. But 
 how frequently are expectations raised, only to be disappointed ; 
 and desires let loose, only to terminate in distress ! The child pines 
 for a toy : the moment he possesses it, he throws it by, and cries 
 for another. When they are piled up in heaps around him, he 
 looks at them without pleasure, and leaves them without regret. 
 He knew not, that all the good, which they could yield, lay in ex- 
 pectation ; nor that his wishes for more would increase faster than 
 toys could be multiplied ; and is unhappy, at last, for the same rea- 
 son, as at first : his wishes are ungratified. Still indulging them, 
 and still believing that the gratification of them will furnish the en- 
 joyment for which he pines, he goes on, only to be unhappy. 
 
 Men are merely taller children. Honour, wealth, and splendour, 
 are the toys, for which grown children pine ; but which, however 
 accumulated, leave them still disappointed, and unhappy. GOD 
 never designed, that intelligent beings should be satisfied with 
 these enjoyments. By his wisdom and goodness, they were form- 
 ed to derive their happiness from Virtue. 
 
 Moderated desires constitute a character, fitted to acquire all the 
 good, which this world can yield. He, who is prepared, in what- 
 ever situation he is, therewith to be content, has learned effectually 
 the science of being happy ; and possesses the alchymic stone, 
 which will change every metal into gold. Such a man will smile 
 upon a stool ; while Alexander, at his side, sits weeping on the 
 throne of the world.
 
 SER. XVI.] THE SOVEREIGNTY OF GOD 275 
 
 The doctrine of the text teaches you irresistibly, that, since you 
 cannot command gratifications, you should command your desires : 
 and that, as the events of life do not accord with your wishes, your 
 wishes should accord with them. Multiplied enjoyments fall to 
 but few men ; and are no more rationally expected than the high- 
 est prize in a lottery. But a well regulated mind, a dignified inde- 
 pendence of the world, and a wise preparation to possess one's 
 soul in patience, whatever circumstances may exist, is in the power 
 of every man ; and is greater wealth than that of both Indies, and 
 greater honour than Caesar ever acquired. 
 
 3dly. As your course, and your success, through life, are not un- 
 der your control j you are strongly urged to commit yourselves lu 
 GOD, who can control both. 
 
 That you cannot direct your course through the world ; that 
 your best concerted plans will often fail ; that your sanguine ex- 
 pectations will be disappointed ; and that your fondest worldly 
 wishes will terminate in mortification ; cannot admit of a momen- 
 tary doubt. That GOD can direct you ; that he actually controls 
 all your concerns ; and that, if you commit yourselves to his care, 
 he will direct you kindly, and safely; can be doubted only of 
 choice. Why, then, do you hesitate to yield yourselves, and your 
 interests, to the guidance of your Maker ? There are two reasons, 
 which appear especially to govern mankind in this important con- 
 cern : they do not, and will not, realize the agency of GOD in 
 their affairs ; and they do not choose to have them directed as they 
 imagine he will direct them. The former is the result of stupidity ; 
 the Tatter, of impiety. Both are foolish in the extreme ; and not 
 less sinful than foolish. 
 
 The infinitely wise, great, and glorious, Benefactor of the uni- 
 verse, has offered to take men by the hand, lead them through the 
 journey of life, and conduct them to his own house in the heavens. 
 The proof of his sincerity in making this offer has been already 
 produced. He has given his own Son to live, and die, and rise, 
 and reign, and intercede, for our race. Herein is love, if there 
 ever was love ; not that we have loved him, but that he has loved us. 
 That he, who has done this, should not be sincere, is impossible. 
 St. Paul, therefore, triumphantly asks, what none can answer: He, 
 that spared not his own Son, but delivered him up for us all, how 
 shall he not with him also freely give us all things? Trust, then, 
 his word with undoubting confidence ; take his hand with humble 
 gratitude ; and with all the heart obey his voice, which you will 
 every where hear, saying, this is the way, walk ye therein. In 
 sickness and in health, by night and by day, at home and in crowds, 
 he will watch over you with tenderness inexpressible. He will 
 make you lie down in green pastures $ lead you beside the still wa- 
 ters ; and guide you in paths of righteousness ; for his name^s sake. 
 He will prepare a table before you in the presence of your enemies / 
 and cause your cup to run over with blessings. When you pass
 
 276 THE SOVEREIGNTY OF GOD. [SER. XVL 
 
 through the waters of affliction, he will be with you; and through 
 the rivers, they shall not overflow you. When you walk through the 
 Jire, you shall not be burned ; neither shall the flame kindle on you. 
 From their native heavens, he will commission those charming twin- 
 sisters, Goodness and Mercy, to descend, and follow you all your 
 days. 
 
 But if you wish GOD to be your guide, and your friend, you must 
 conform to his pleasure. Certainly you cannot wonder, that the 
 infinitely Wise should prefer his own wisdom to yours ; and that 
 he should choose for his children their allotments, rather than leave 
 them to choose for themselves. That part of his pleasure, which 
 you are to obey, is all summed up in the single word, Duty ; and 
 is perfectly disclosed in the Scriptures. The whole scheme is so 
 formed, as to be plain, easy, profitable, and delightful ; profitable 
 in hand ; delightful in the possession. Every part, and precept, 
 of the whole, is calculated for this end ; and will make you only 
 wise, good, and happy. 
 
 Life has been often styled an ocean ; and our progress through 
 it, a voyage. The ocean is tempestuous and billowy, overspread 
 by a cloudy sky, and fraught beneath with shelves and quicksands. 
 The voyage is eventful beyond comprehension ; and at the same 
 time, full of uncertainty, and replete with danger. Every adven- 
 turer needs to be well prepared for whatever may befal him, and 
 well secured against the manifold hazards of losing his course, 
 sinking in the abyss, or of being wrecked against the shore. 
 
 These evils have existed at all times. The present, and that 
 part of the past, which is known to you by experience, has seen 
 them multiplied beyond example. It has seen the ancient, and 
 acknowledged, standards of thinking violently thrown down. Re- 
 ligion, morals, government, and the estimate formed by man of 
 crimes and virtues, and of all the means of usefulness and enjoy- 
 ment, have been questioned, attacked, and in various places, and 
 with respect to millions of the human race, finally overthrown. A 
 licentiousness of opinion, and conduct, daring, outrageous, and 
 rending asunder every bond, formed by GOD or man, has taken 
 place of former good sense, and sound morals ; and has long 
 threatened the destruction of human good. Industry, cunning, 
 and fraud, have toiled with unrivalled exertions, to convert man 
 into a savage, and the world into a desert. A wretched, and 
 hypocritical, philanthropy, also, not less mischievous, has stalked 
 forth as the companion of these ravagers : a philanthropy born in 
 a dream, bred in a novel, and living only in professions. This 
 guardian genius of human interests, this friend of human rights, this 
 redresser of human wrongs, is yet without a heart to feel, and with- 
 out a hand to bless. But she is well furnished with lungs, with 
 eyes, and a tongue. She can talk, and sigh, and weep, at plea- 
 sure ; but can neither pity, nor give. The objects of her attach- 
 ment are either knaves and villains at home, or unknown sufferers,
 
 SER. XVI.] THE SOVEREIGNTY OF GOD. 277 
 
 beyond her reach abroad. To the former, she ministers the sword 
 and the dagger, that they may fight their way into place, and power, 
 and profit. At the latter, she only looks through a telescope oi 
 fancy, as an astronomer searches for stars, invisible to the eye. 
 To every real object of charity, within her reach, she complacent- 
 ly says, Be thou waimed j and be thou filled j depart in peace. 
 
 By the daring spirit, the vigorous efforts, and the ingenious cun- 
 ning, so industriously exerted on the one hand, and the smooth and 
 gentle benevolence, so softly professed on the other, multitudes 
 Have been, and you easily may be, destroyed. The mischief has in- 
 deed, been met, resisted, and overcome ; but it has the heads, and 
 the lives, of the Hydra ; and its wounds, which at times have seem- 
 ed deadly, are much more readily healed, than any good man could 
 wish, than any sober man could expect. Hope not to escape the 
 assaults of this enemy : To feel, that you are in danger, will ever 
 be a preparation for your safety. But it will be only such a pre- 
 paration ; your deliverance must ultimately, and only, flow from 
 your Maker. Resolve, then, to commit yourselves to him, with a 
 cordial reliance on his wisdom, power, and protection. Consider 
 how much you have at stake ; that you are bound to eternity ; that 
 your existence will be immortal ; and that you will either rise to 
 endless glory, or be lost in absolute perdition. Heaven is your 
 proper home. The path, which I have recommended to you, will 
 conduct you safely, and certainly, to that happy world. Fill up 
 life, therefore, with obedience to GOD ; with faith in the Lord Jesus 
 Christ, and repentance unto life ; the obedience to the two great com- 
 mands of the Gospel ; with supreme love to GOD, and universal 
 good-will to men ; the obedience to the two great commands of the 
 law. On all your sincere endeavours to honour him, and befriend 
 your fellow-men, he will smile : every virtuous attempt he will 
 bless : every act of obedience he will reward. Life in this man- 
 ner will be pleasant amid all its sorrows ; and beams of hope will 
 continually shine through the gloom, by which it is so often over- 
 cast. Virtue, the seed that cannot die, planted from heaven, and 
 cultivated by the divine hand, will grow up in your hearts with in- 
 creasing vigour, and blossom in your lives with supernal beauty. 
 Your path will be that of the just ; and will gloriously resemble the 
 dawning light, which shines brighter, and brighter, to the perfect day. 
 Peace will take you by the hand, and offer herself as the constant 
 and delightful companion of your progress. Hope will walk be- 
 fore you, and with an unerring finger point out your course ; and 
 Joy, at the end of the journey, will open her arms to receive you. 
 You will wait on the Lord, and renew your strength ; will mount up 
 with wings, as eagles ; will run, and not be weary ; will walk, ana 
 not faint.
 
 SERMON XVII. 
 
 CREATION. AIR. STARRY AND SUPREME HEAVENS. 
 
 GENESIS i. 1. In the beginning God created the heaven and the earth. 
 
 IN the preceding discourses I have considered the existence 
 and perfections of God ; .his decrees, or that pleasure, or choice, with 
 which he willed the existence of all things ; and the sovereignty with 
 which he disposes of them. The next subject in such a system of 
 discourses is the Works of God ; which are no other than the execu- 
 tion of that pleasure. These are generally and justly distributed 
 under two great heads, Creation and Providence. Under these 
 heads I propose to consider them. 
 
 In the text it is asserted, that, In the beginning, God created the 
 heaven and the earth. The phrase, In the beginning, is universally 
 expressive, in the Scriptures, of the commencement of created, or 
 finite existence. Whether it is intended to be applied in the pre- 
 sent case to both the heavens and the earth, with exactly the 
 same meaning, is uncertain ; as will be evident from the proper im- 
 port of this phraseology. The word, created, denotes, brought into 
 existence. The heaven and the earth, is a Jewish phrase, denoting 
 the Universe and all things which it contains. As some of these 
 things, particularly the souls of men, were not created at the same 
 time with the earth, it is evident, that the phrase, in the beginning, 
 cannot be particularly, and strictly applied to every created being. 
 
 In the text, thus explained, the following doctrine is evidently 
 asserted ; 
 
 THAT ALL THINGS WERE BROUGHT INTO EXISTENCE BY GOD. 
 
 The truth of this doctrine has been already sufficiently evinced 
 in the two first of these discourses ; so far as arguments from Rea- 
 son are concerned. That it is the real doctrine of the text ; and 
 that the word, created, does not mean merely moulded, or fashioned ', 
 is completely evident from the explanation of Moses himself; who 
 undoubtedly will be allowed to be his own Commentator. In 
 Gen. ii. 3, he says, And God blessed the seventh day, and sanctified 
 it : because that in it he had rested from all his work, which God 
 treated and made. In the original language it is, which God cre- 
 ated, to make; that is, which he created or brought into being, 
 first ; and made or fashioned afterwards, into all the innumerable 
 forms and beings, with which the Universe is, in a sense endlessly, 
 replenished. 
 
 This truth has by various persons, of no small note in the world, 
 as men of science, been called in question. It seems so evident
 
 SER.XVIL] HEAVENS. 279 
 
 that all things, which do not involve a contradiction, are possible 
 with the Omnipotent God ; that a sober man can scarcely fail to 
 wonder, how these persons can hesitate to believe, that the act of 
 creating or giving being, is within the limits of his power. The 
 acts of preserving and governing the universe, also seem to be 
 equally evidential of Omnipotence, and equally to demand its ex- 
 ertions. I cannot easily conceive how any man can admit, that 
 God governs the Universe, and doubt whether he brought, or was 
 able to bring, it into being. At the same time, the several modes, 
 adopted by these very men to account either for the existence, 
 preservation, or government, of all things, are attended with in- 
 comparably more difficulty: being indeed palpable absurdities, 
 and involving evident contradictions. This, it is believed, has 
 been proved in a former discourse.* 
 
 But the formation of the human Soul, is itself a continual exhi- 
 bition of creating power. It is, unquestionably, as difficult to cre- 
 ate Minds, as to create Matter. But that God creates Minds is cer 
 tain ; because Matter, being unintelligent, cannot communicate in- 
 telligence , and therefore, oven if admitted to possess active power, 
 cannot bring into existence a Mind. Nor ought it to be forgotten, 
 that this opinion rests upon no evidence. On the contrary, it is a 
 doubt, or denial, gratuitously assumed. The abettor of it merely 
 doubts, or denies, the fact, that God created all things ; and to 
 justify himself, alleges, that he cannot conceive such an act to be 
 possible. But he ought to show, that he does see it to be impossible. 
 That he cannot discern what Omnipotence can do, any farther 
 than God discloses it, either by his acts, or his declarations, is 
 very obvious ; but that this ignorance should be a foundation of 
 doubt to himself; or of conviction, or even of attention, to others; 
 is, I think, explicable only by the supposition of extreme folly in 
 either case. 
 
 As this amazing Work is in the text divided into two great parts; 
 the Heavens, and the Earth; I shall adopt this natural, and perti- 
 nent, division in my discourses ; I shall begin my consideration of 
 it with the subject, mentioned first in the text, viz. the Heaven. 
 
 The word Heaven, in the text, is used to denote what is else- 
 where called the Heavens ; as is evident from the first verse of the 
 following chapter ; in which it is said, with a reference to exactly 
 the same subject, Thus the heavens and the earth were finished, and 
 all the host of them. As the term is variously applied in the 
 Scriptures ; it will be proper in this place to mention the objects, 
 to which this application is made. In the first place, Heaven, or 
 Heavens, (for the word is used indifferently in either the singular or 
 plural number) is applied to God. Until thou know, that the Hea- 
 vens do rule. Dan. iv. 26. 
 
 2dly. To Angels. The heavens are not clean in his sight. Job 
 xv. 15. 
 
 See Sermon II.
 
 280 HEAVENS. [SER. XVII, 
 
 3d\y. To the church. There was war in heaven. Rev. xii. 7. 
 
 4thly. To a great height. Cities walled up to heaven. Deut. i. 28. 
 
 5thly. To distinguished glory. How art thou fallen from hea- 
 ven, Lucifer, son of the morning! Isai. xiv. 12. 
 
 All these are plainly figurative senses of this word. In a literal 
 sense, it seems to have been used by the Jews to denote, 
 
 1 st. The Air. As when the Scriptural writers speak of the dew, 
 winds, and fowls, of heaven. 
 
 2dly. The Firmament, or expansion over our heads. Thus it is 
 said in the context, verse 17, God set them, that is, the sun, moon, 
 and stars, in the firmament of heaven to give light upon the earth. 
 
 3dly. The supreme Heaven; styled also the Heaven of Heavens. 
 Behold the Heaven, and the Heaven of Heavens, is the Lord's. 
 Deut. x. 14. God also is styled the God of Heaven; and St. John 
 beheld a door opened in Heaven, and was directed by a voice to go 
 up thither; and was immediately carried in the spirit before the 
 throne of God. 
 
 From these, and many other passages, it is evident, that the 
 Jews acknowledged three heavens ; and considered all things, be- 
 side the earth and that which it contains, and the world of punish- 
 ment, as being included under the word, heaven. As this is the 
 common language of Scripture, I shall consider the subject in the 
 same manner, and in the order already specified. 
 
 I. The Air, or Atmosphere, by which the earth is surrounded, is 
 replete with wonderful displays of the power and wisdom of God. 
 
 Particularly it has ever engaged the attention of wise and ob- 
 servant men, and merits our own attention : 
 
 1st. As it is the immediate mean of life to mankind, and to the 
 animal and vegetable kingdoms. 
 
 The nature of life, and the manner in which it is maintained, are 
 both very imperfectly understood ; nor will it be expected from 
 me, that I should here attempt to give an account of such discove- 
 ries, as have been made by inquisitive men concerning these mys- 
 terious subjects. The remarks of a Minister of the Gospel, and 
 not those of an Anatomist, the views of common sense, and not 
 those of chymical, or medical science, will be expected in the pre- 
 sent discussion. All men know, that living beings depend, in this 
 world, for the continuance of life, on respiration ; and that the me- 
 dium of respiration is Air. Among the wonders, which pertain to 
 this subject, this is one ; that, although the Air is a compound sub- 
 stance, made up of very diverse materials, one of them noxious, 
 and a second by itself perfectly unproductive of life ; yet these 
 are so blended with the third, in which alone the power of main- 
 taining life resides, that in their combination they are better fitted 
 to continue life, than even the life-giving principle would be, if it 
 existed pure and unmixed. Another is, that this combination i>> 
 maintained in such a manner, that the proportional quantities ol 
 these materials are at all times substantially, if not exactly, the
 
 SER. XVII.] HEAVENS. 281 
 
 same. When we consider the innumerable revolutions, of which 
 the Air is the subject, and the perpetual fluctuations; it seems 
 scarcely less than a miracle, that this equability, so necessary for 
 the continuance of life, should be always, and every where, pre- 
 served. Nothing less than the wisdom of God could have contri- 
 ved the means, by which this fact is accomplished. 
 
 2dly. As it is the great instrument of dissolution. 
 
 This world is formed to be a theatre of successive existence. 
 The beings which exist in it, are intended to fulfil the end, for which 
 they exist, and then to leave the stage vacant to those, who suc- 
 ceed them. Of course they dissolve ; and return to their original 
 dust. Of this dissolution, Air is acknowledged by Philosophers to 
 be the primary means. If we had never been witnesses of the 
 fact; few things could seem more strange and improbable to us, 
 than that the same element should be, at once, the chief means of 
 preserving life, and the chief means of dissolution ; and that both 
 these processes should, without any confusion, go on from age to 
 age in perfect harmony, and as indispensable parts of a complete 
 system. 
 
 3dly. As it is a principal mean of heat and cold. 
 
 These great effects are both produced by different operations of 
 the same element, hitherto inexplicably mysterious, but without any 
 discord or confusion. The manner, in which Air withdraws heat 
 from other objects, and again gives it out to those objects, must be 
 confessed, familiar as the fact is, to be eminently wonderful : while, 
 at the same time, the operation is absolutely necessary. On it, 
 depends a great part of the activity, comfort, and 'usefulness, of 
 mankind. From it, spring in a great degree, those changes of the 
 seasons, those varieties of temperature, which are so pleasing, ne- 
 cessary, and useful, to the world. In a word, from this source, in 
 a great measure, arise the growth and perfection of the vegetable 
 world, the existence of a great part of the comforts and necessa- 
 ries of life, and apparently the continuance of our being. 
 
 4thly. As it is the medium, by which are conveyed to us rain, dew, 
 hail, and snow ; and, as it is, also, the source of drought, in its va- 
 rious degrees. 
 
 The attraction between air and vapour, existing in such a man- 
 ner as to diffuse the vapour, in a sense equably, throughout the 
 lower regions of the atmosphere, seems to be indispensable to that 
 great and mysterious process in the natural world, which is called 
 evaporation. Every person knows, that without this process, rain 
 and dew, snow and hail, could not exist ; and that without these 
 there could be neither vegetation, food, raiment, nor even existence, 
 to mankind. At the same time, by a mysterious process of nature, 
 respecting, especially, a peculiar state of the Atmosphere, the sea- 
 sons become dry; the rain, in the emphatical language of the 
 Scriptures, is changed into powder and dust ; the heavens are as 
 brass over our heads ; and the earth as iron under our feet. Drought 
 
 VOL. I. 36
 
 282 HEAVENS. [SER. XVII 
 
 and famine then spread their baleful influence over the world ; and 
 mankind are compelled by thousands to the grave. 
 
 5thly. As it is eminently the source of health and sickness. 
 
 Among the various exhalations, accomplished on the surface ol 
 the earth by means of the Atmosphere, there are many, which are 
 impure, noxious, and fraught with poison and death. Of this na- 
 ture, in an eminent degree, is that suffocating vapour, conveyed 
 over the deserts of Nubia in the fatal blast, which is called the Si- 
 moon. Of a similar nature, are numerous other exhalations ; not 
 so immediately, but often more extensively, destructive, to human 
 life ; which arise from marshes, ponds, and other stagnations of 
 water ; as well as many more, ascending from decayed vegetables, 
 and other masses of putrefaction. All these, but for the Atmos- 
 phere, would be confined to the surface ; and fail of their malig- 
 nant influence on human life. At the same time. Air is the great 
 source of health ; and, wherever it passes freely, contributes per- 
 haps to the preservation, or restoration, of this essential blessing. 
 In its purest state, it seems, in the ordinary circumstances of man, 
 to promote health only ; and often restores such as are languishing 
 and decayed, more than all other causes united. 
 
 Gthly. As it is the seat, and in an important sense, the cause, of 
 many highly magnificent displays of divine workmanship. 
 
 Storms, clouds, thunder, lightning, combustion, volcanoes, earth- 
 quakes, the magnificent rainbow, and the delightful breeze, are all 
 dependent on air for their existence. All of them, also, are deep- 
 ly interesting to man in many ways. Besides their obvious influ- 
 ence in promoting our daily health and comfort, our frequent de- 
 light and sorrow, the continuance of our life, and the arrival of 
 death, they are in no small degree interesting to us, as displays of 
 the divine presence and character, eminently beautiful, various, 
 awful, and majestic, and productive of important and extensive 
 moral influence on mankind. 
 
 7thly. As it is in many respects an important aid to Vision. 
 
 No small part of the beautiful, majestic, and interesting scenes 
 of nature depend, for their peculiar appearance, upon the atmos- 
 phere. Such, in an eminent manner, is the twilight, which so use- 
 fully and beautifully returns, every morning and every evening. 
 Such, also, is the sky, or firmament ; that magnificent, azure con- 
 cave, which apparently bends in so glorious a manner over this 
 great world. Such, also, are all those scenes, in which the refrac- 
 tion of light is concerned. Without the aid of the Atmosphere, 
 none of these things would appear to us at all. 
 
 These summary hints will be sufficient to exhibit the importance 
 of this wonderful subject, so far as is necessary for the present de- 
 sign. I proceed therefore to observe, 
 
 II. That the Starry heaven is a still more wonderful, and mag- 
 nificent, part of the Creation of God. 
 
 To the most uninstructed mind, and the most vulgar eye, the firm-
 
 SER. XVII.] HEAVENS. 283 
 
 amcnt, with the innumerable and glorious bodies which it con- 
 tains, has ever been far the most wonderful part of the visible cre- 
 ation : while minds of superior intelligence, especially when the 
 subjects of piety, have ever regarded this amazing scene with 
 study, admiration, and awe, as pre-eminently displaying the wisdom 
 and greatness of God. When, says David, I consider the heavens, 
 the work of thy finger, the moon, and the stars, which thou hast or- 
 dained ; Lord! what is man, that thou art mindful of him ; or the 
 son of man, that thou visitest him ? 
 
 Of all material objects, the Sun is beyond measure the most glo- 
 rious and magnificent, and the noblest emblem of its Creator. This 
 great world of light is, beyond every thing else, the most perfect 
 symbol of the exaltation, unchangeableness, perpetuity, life-giving 
 power, benevolent influence, omnipresence, omniscience, dominion, 
 and greatness, of God. 
 
 The Moon, a softer, but not less beautiful, object, returns, and 
 communicates to mankind, the light of the Sun in a gentle and de- 
 lightful manner, exactly suited to the strength of the human eye : 
 an illustrious and most beautiful emblem, in this and several other 
 respects, of the divine REDEEMER of mankind ; who, softening the 
 splendour of the Godhead, brings it to the eye of the understand- 
 ing, in a manner fitted to the strength of the mind ; so that without 
 being overwhelmed, or distressed, it can thus behold the light of 
 the knowledge of the glory of God in the face of Jesus Christ. 
 
 The Stars, also, by their endless multitude, and their unceasing 
 variety and beauty, with which they every where replenish the vast 
 expansion, astonish, and delight, the mind, while they manifest the 
 greatness and wisdom of Jehovah. No stronger proof can be given 
 of the nature, or degree, of the impressions, with which these mar- 
 vellous objects have affected the mind of man, than the fact, that 
 in very early ages of the world they began, and through every suc- 
 ceeding period have continued, to be, objects of religious adoration ; 
 and by a great proportion of our race, have been directly acknow- 
 ledged as Gods. 
 
 Such have been the views, formed by the human mind, with the 
 mere light of uninstructed reason, concerning this glorious part of 
 the Creation. But, when the eye is permitted to look out of the 
 window of Science into this vast field, it assumes an entirely new, 
 and immensely nobler, character. Instead of a great and splen- 
 did luminary, hung up in the heavens to communicate light, and 
 warmth, to this world, and to measure the returns of day and night 
 to its inhabitants, the Sun is seen by the eye of the Astronomer 
 to be a vast world of itself; possessed of the wonderful power of 
 emitting this equally wonderful element in immeasurable quantities 
 to immeasurable distances ; and the centre of many other worlds, 
 which receive from this, their light and warmth, their motion, re- 
 gularity, and harmony. To the same eye, the planets no longer 
 appear as gems of inherent and immortal lustre, adorning the con-
 
 284 HEAVENS. [SER. XVII. 
 
 cave with unrivalled elegance and beauty ; but as vast worlds, re- 
 sembling this globe in their various affections, and moving round 
 the Sun with a rapid, regular, and mysterious circuit ; surrounded 
 by other inferior worlds, by which they are wonderfully beautified 
 and adorned; and inhabited, in all probability, by endless multi- 
 tudes of beings, rational and immortal. Of these inferior worlds, 
 the Moon is one ; and to us, far the most interesting. How many 
 important purposes, which are known, does this beautiful attendant 
 of our earth continually accomplish ! How many more, in all pro- 
 bability, which are hitherto unknown, and which hereafter may be 
 extensively disclosed to more enlightened, virtuous, and happy 
 generations of men. At the same time, it is most rationally con- 
 cluded, that Intelligent beings in great multitudes inhabit her lucid 
 regions, beings probably far better and happier than ourselves. 
 
 The Comets, of which the number already discovered is very 
 great, are still more extraordinary parts of this amazing work. 
 Man no longer beholds them as occasional and flaming meteors, 
 wandering through the sky as mere omens to the human race of 
 convulsions, famines, and pestilences ; but sees them, with unques- 
 tionable certainty, to be worlds, which, like the planets, regularly 
 move round the Sun in orbits of extreme eccentricity and incon- 
 ceivable extent. 
 
 Concerning the Stars our views have undergone a still greater 
 change. The mind no more regards them as feeble but beautiful 
 tapers, twinkling, merely for the gratification of mankind, with an 
 innate and perpetual lustre. On the contrary, they are known, 
 Avith absolute certainty, to be universally Suns, resembling our 
 own ; and apparently so much less, only because they are removed 
 to a distance incomprehensibly greater. The same science, which 
 has detected their nature, size, and distance, has also to a great 
 extent disclosed their numbers. Instead of the comparatively small 
 collection, visible to the naked eye in any given night, they are 
 proved to be in a sense innumerable, and to fill with an immense 
 army the immeasurable fields of Ether. 
 
 It cannot be rationally believed, that worlds so great and glori- 
 ous, as the Sun, were made in vain. Yet of the endless millions of 
 stars, less than three thousand have been seen by the naked eye ot 
 man; and, till within a few years, all the vast multitudes, which 
 have been since discovered, had been secreted from every inhabit- 
 ant of this globe. Herschell first detected almost all, which are 
 now known, or have ever been visible to the human eye. So far 
 as mankind are concerned, then, the stars, ever since the Creation, 
 have, in far the greatest number of instances, existed in vain. Of 
 course, they were formed for other purposes, than any, in which 
 we can be directly concerned. But for what purposes can we 
 suppose such worlds of light were created? The only rational 
 answer is, They were formed for the same purposes, which are 
 accomplished by our own Sun ; to give light, and motion, and life,
 
 SER. XVII.] HEAVENS. 285 
 
 and cdmfort, to systems of worlds, of which each star severally, is 
 the common centre. Such worlds, therefore, are with the highest 
 reason supposed to exist ; and to be, like the earth, the residence 
 of Intelligent beings, of incalculable numbers, and endless diver- 
 sities of character ; all supported, governed, and blessed, as the 
 worlds, which they inhabit, are sustained, regulated, and moved, 
 by the hand of that Almighty Being, who created them, and whose 
 kingdom ruleth over all. Thus the universe is the immense and 
 glorious empire of JEHOVAH ; an empire formed of Suns and sys- 
 tems ; the families, cities, and provinces, of the vast kingdom, ruled 
 by him, who telleth the number of the Stars, and calleth them all by 
 their names. 
 
 III. The Heaven of Heavens is a still more edifying object of 
 our attention. 
 
 On this sublime subject I shall discourse only in a very summary 
 manner, at the present time, as I expect, God willing, to consider 
 it more extensively at a future period. 
 
 The high superiority of this happy and glorious world is strong- 
 ly marked in the Scriptures, whence alone we derive any know- 
 ledge of it, by that peculiar epithet, The Heaven of Heavens. As 
 the God of Gods is distinguished by this phrase above all other 
 Gods, so the Heaven of Heavens is, in a manner indefinitely similar, 
 intentionally exhibited as wholly superior to all other Heavens. In 
 the same Scriptures, we are taught, that this glorious world is the 
 house of God ; or the peculiar and favourite place of his residence ; 
 the place, where those manifestations of himself are seen, which he 
 is pleased to make, as the most especial displays of his presence 
 and character. Present in all other places, he is peculiarly pre- 
 sent here. 
 
 It is also, as we are further informed by the same Scriptures, the 
 throne of God; the seat of universal and endless dominion; where 
 the divine authority is peculiarly exercised, and made known, and 
 the splendour of the divine government exhibited with singular ef- 
 fulgence and glory. 
 
 It is the residence of his most favoured creatures ; of the saints, 
 who are redeemed by the blood of his Son ; and of the Jlngels, 
 who, innumerable in multitude, stand round about his throne. 
 
 It is the everlasting seat of consummate holiness, or virtue ; where 
 that divine principle shines without alloy, flourishes in immortal 
 youth, and reigns, and triumphs, with eternal glory. 
 
 It is the place, in which are seen all the Jlnishings of divine work- 
 manship : and in which the beauty and greatness of the Infinite 
 Mind, and the endless diversities' of Omniscient skill, appear in all 
 their most exquisite forms, and in the last degrees of refinement 
 and perfection. 
 
 It is the centre of all divine communications; the city, in which 
 all the paths of Providence terminate ; the ocean, from which all 
 the streams of infinite wisdom and goodness proceed, and into 
 which they return, to flow again, and for ever.
 
 286 HLAVENS. [SER. XVII. 
 
 It is the theatre, in which an eternal providence of progressive 
 knowledge, power, and love, rendered daily more and more beauti- 
 ful and amiable, wonderful and majestic, is begun, and carried on 
 through ages, which will never approach towards an end. 
 
 It is the place, where all the works of God are studied, and under- 
 stood, through an eternal progress of knowledge $ where all the di- 
 versities of virtuous Intelligence, all the forms and hues of Moral 
 Beauty, brighten in an unceasing gradation ; and where gratitude, 
 love, enjoyment, and praise, resound day and night, in a more and 
 more perfect harmony throughout the immense of duration. 
 
 Thus have I finished the observations, which I designed to make 
 on this subject ; and shall now conclude the discourse with some 
 practical 
 
 REMARKS. 
 
 1st. With what entire propriety is God exhibited in the very first 
 verse of the Scriptures, as the Creator of all things! 
 
 This verse may be regarded as an introduction, or preface, to 
 the whole Bible, and to the system of doctrines which it contains. 
 Accordingly it announces to us in few and simple, but those most 
 sublime and affecting, terms, the two great subjects, about which 
 the Bible and its doctrines are employed : God, and his immense 
 kingdom. Him it exhibits to us in the character of Creator, and 
 all things else as created by him. 
 
 On the act of creating is founded a great part of that character, 
 in which especially he calls for the obedience of Intelligent be- 
 ings. As the Creator of the Universe, he appears irresistibly to 
 every eye, as a being possessed of infinite power, wisdom, and 
 greatness ; and therefore able to preserve, and govern, the vast 
 work, which he was thus able to make ; of power, which nothing 
 can resist, or escape ; of wisdom, which nothing can circumvent, 
 or elude ; and of greatness, with which nothing can be compared. 
 As the Creator of the Universe, he is exhibited as the absolute 
 Proprietor of the work, which he has made. Creation is the highest 
 ground of property, which can exist. All is his ; and his, in a 
 sense superior to that, in which any thing can be ours. All, there- 
 fore, is rightfully required to be employed supremely and solely in 
 his service, for his purposes, and according to his pleasure. 
 
 Intelligent creatures, particularly, have no property in any thing, 
 except as he has given it ; and on no terms, and for no uses, be- 
 side those which he has established. They themselves are as ab- 
 solutely his property, as any thing which he has made. Their fa- 
 culties, and their time, are as truly his : for they were made by 
 him, and therefore are not their own. Of course, they are justly 
 required by him, and ought to be devoted by themselves, to what- 
 ever services he is pleased to enjoin. Of course, also, to refuse, 
 or neglect, to render to him themselves, and whatever they do, or 
 possess, is plain and gross injustice, and refusing, or neglecting to 
 render to God the things which are God^s.
 
 SER. XVII.] HEAVENS. 5,37 
 
 By his character of Creator, also, they are called upon, in the 
 most solemn and affecting manner, to regard him with unceasing 
 admiration, reverence, and awe. There is something singularly 
 awful, something singularly fitted to inspire profound reverence, in 
 the character of God, as our Creator ; in the consideration of him, 
 as the Being, by whom we were made. On this Being, we cannot 
 but feel, if we feel at all, that, as we derived our existence from 
 him, so we absolutely depend for our continuance in being, and for 
 all which can render that being comfortable or desirable. In this 
 view, we can scarcely fail to realize, that we are nothing, and that 
 He is all. 
 
 At the same time, the amazing nature of the works themselves, 
 their number, their variety, their beauty, their grandeur, their mag- 
 nificence, the glory of the end for which they are made, and the 
 astonishing fitness of the means by which it is accomplished, ne- 
 cessarily excite in every sober and contemplative mind the highest 
 possible admiration ; an admiration, which will continue, and in- 
 crease, for ever. 
 
 2dly. With what reason does God, as the Creator of all things, 
 claim the entire Confidence of his creatures ? 
 
 He, who is the Author of the Creation, can do all things ; is 
 every where ; knows every thing ; and controls the Universe with 
 an absolute and irresistible dominion. He, who has made such 
 various, rich, and abundant provision for the wants of his crea- 
 tures, can provide for all their wants. He, who was willing to 
 provide in the bountiful manner, which we actually see existing, is 
 reasonably argued, and expected, to provide all other things, 
 which are either necessary or useful. If they please him, he can- 
 not but be expected to give to them freely ; if they obey him, 
 they will certainly please him ; and if they are willing to do that, 
 which their own minds, candidly employed, and enlightened by his 
 Word, must of course declare to be right, they will certainly obey 
 him. The path, therefore, which leads to the most ample supplies 
 of all their real wants, and the attainment of all real good, is open, 
 direct, and certain. Nor can any reason be given, why they should 
 refuse, or neglect, to pursue this highway to the divine and eternal 
 possession. How rich, how vast, how glorious a work is the visi- 
 ble creation ! With what endless multitudes of creatures is it re- 
 plenished! With what innumerable blessings is it stored! All 
 these sprang from the mere goodness and bounty of the Creator. 
 Who can limit such bounty, even in thought ? Who can imagine a 
 real want, which it is not able, and willing, to supply ? How plain- 
 ly, then, ought all those creatures, not only to wait on him, but to 
 trust in him also, that he may give them all blessings in due season! 
 
 Particularly, when his children remember, that he has created 
 the Heaven of Heavens for their reception, and adorned and en- 
 riched it with every thing, which can contribute to their happiness 
 and glorv vv rannot but discern and feel, that he claims from
 
 208 HEAVENS. [SER. XVII. 
 
 them, on the most solid grounds, all possible confidence, as well as 
 reverence and love. In the Scriptures, he has disclosed to them, 
 that here there is made all the provision, which they can need, and 
 far more than they can ask, or conceive ; and that, however en- 
 larged may be their faculties and views, they will through eternity 
 receive all, which they can ever desire. Of the power of God to 
 fulfil these promises they are completely assured by the effects, 
 which it has produced in the visible Creation. Of his willingness 
 to perform them, and to satisfy every reasonable wish, they are 
 furnished with no unhappy evidence, in the provision, which he so 
 bountifully makes for rebels and apostates, in the present world. 
 When they add to this the gift of his own Son, whom he did not 
 spare, but delivered him up for us all ; they are completely assu- 
 red that he will also with him freely give them all things. 
 
 3dly. How amazing and glorious a Being does Gad appear in the 
 character of Creator ! 
 
 Of what power, knowledge, and goodness, must He be possess- 
 ed, who has done all these things ; who is, who lives, and who acts, 
 through all the worlds in immensity; who contrived them, and 
 brought them into being ; who stored them with such abundant 
 furniture, and filled them with such multitudes of inhabitants ; who 
 controls them with an omnipotent hand, and with an omniscient 
 eye ; and who will advance them for ever in their progress towards 
 perfection ! All these things are only displays of the Godhead. 
 In them all, JEHOVAH is seen in forms of beauty, wisdom, good- 
 ness, life, joy, loveliness, and greatness, which transcend both num- 
 ber and comprehension. 
 
 4thly g How ought this great and awful Being to be feared by his 
 Intelligent creatures ! 
 
 How ought we, particularly, to realize his presence, agency, 
 character, and will, the obligations which we are under to obey, 
 and the supreme interest which we have in doing, his pleasure ! 
 His right to dispose of us cannot be denied. The rectitude of his 
 pleasure cannot be questioned. At the same time, on him our all 
 depends. How indispensable is it, therefore, that we act in all 
 things, in such a manner, as to secure his favour, and, in this, the 
 only possible manner, to obtain his blessing. 
 
 On the contrary, what madness must it be to forget, disobey, and 
 provoke him ! Think what it is to be found fighting against God. 
 Hast thou, says JEHOVAH to Job, an arm like God; or canst thou 
 thunder with a voice like him? Then I will confess unto thee, thai 
 thine own right hand can save thee. What evil is not to be expect- 
 ed from his anger ? What terrible proofs have been given of its 
 dreadful efficacy, in his ancient dispensations to the Antediluvians, 
 to Sodom and Gomorrah, to the Egyptians, and to the Israelites, both 
 in the wilderness, and the land of Canaan ! What awful specimens 
 are even now continually seen of his displeasure against this pol-
 
 SER. XVII.] HEAVENS. 289 
 
 luted world, in the ravages of the storm, the earthquake, and the 
 volcano, and the more extensive evils of pestilence and famine ! 
 
 5thly. How miserable must be the condition of those, who have no 
 interest in the favour of God! 
 
 God is the source of all the good, which is found, or will ever 
 be found, in the Universe. Every good gift, and every perfect gift, 
 is from above ; and comcth down from the FATHER of lights, with 
 tvhom is no variableness, neither shadow of turning. Wherever, 
 then, he refuses to give, it is certain, that no enjoyment can be 
 found. How dreadful, of course, how solitary, how friendless, 
 how forlorn, must the situation of a creature be, if he were banish- 
 ed for ever from the presence, favour, and love, of God! Were 
 the Sun, as the Heathen supposed, an intelligent being, capable ot 
 bfing pleased or displeased, and of communicating and withhold- 
 ing his light and warmth at pleasure ; how lonely, dark, and wretch- 
 ed, would be the condition of men, if he should withdraw his beams 
 from this world, and permit them never more to shine ! of men con- 
 signed to everlasting night, and everlasting winter ; who should yet 
 live, in this cold and dreary solitude, and know, and feel, their 
 wretched condition : while at the same time they also knew, that 
 other favoured and happy beings, in all other respects resembling 
 themselves, were in full possession of the life-giving influence, and 
 cheering splendour, of this glorious luminary. God is the Sun of 
 the intelligent and immortal world. Wherever he shines, there is 
 light, and peace, and hope, and joy : wherever he withdraws his 
 beams, all is darkness and desolation for ever. 
 
 On this subject, I am apprehensive, that Christians do not medi- 
 tate, nor converse, nor Ministers preach, so frequently and so fer- 
 vently, as their interest, and their duty, plainly require. The Apos- 
 tles have dwelt often, and extensively, on the prospects, the joys, 
 and the glories, of Heaven. In this respect they are obviously 
 patterns to all succeeding Preachers. Christians are in the Scrip- 
 tures often invited to meditate on heavenly things ; and presented 
 with the most sublime, alluring, and delightful, objects of a heaven- 
 ly nature, to engage them in such meditations. They are directed, 
 also, to set their affections on things above; commanded to have 
 their conversation in heaven, and not on the earth; and reminded 
 that in a humble and figurative sense, they are already come to the 
 New Jerusalem, and to the glorious beings by whom it is inhabited, 
 by entering the Church of God in the present world. All these 
 precepts they are bound implicitly to obey. 
 
 When we approach the table of Christ, we are by the strongest 
 motives compelled to remember, that the exalted end of his Me- 
 diation was to open this happy world for the reception of his fol- 
 lowers ; an end, purchased with tears, and blood. This end is the 
 most illustrious, and delightful, of which we can form a conception : 
 And the means, by which it has been accomplished, are the most 
 
 VOL. I. 37
 
 290 HEAVENS [SER. XVII. 
 
 sublime display of infinite good-will, which the Universe has ever 
 beheld. 
 
 When Christians approach the table of their communion, they 
 approach it, to commemorate their Saviour. What do they com- 
 memorate ? His life, and death, and resurrection, and exaltation : 
 a life of humiliation, suffering, and sorrow; a death of shame, and 
 agony ; a resurrection to endless life ; an exaltation to infinite glory. 
 Whither has he gone ? To Heaven. Whither are they going ? To 
 the same happy world. In my Father's house, said this Divine 
 Person, as he was advancing near to the grave, are many mansions. 
 If it zvere not so, I would have told you. I go to prepare a place for 
 you. And if I go, and prepare a place for you, I will come again, and 
 receive you unto myself; that where I am, there ye may be also. Can 
 Christians, then, fail to look often to that delightful world, whqpe- 
 their Saviour dwells, and where they are all finally to be assembled 
 in his presence ? Will not the remembrance of the fulness of .joy, 
 the pleasures which flow for ever in this region of Immortality, 
 awaken in the most ardent manner, their admiration, their love, 
 their gratitude, and their praise, to Him, who formed it in the be- 
 ginning ; who stored it with glory, life, and joy ; who ascended the 
 cross, that he might open its everlasting doors, for their admission 
 to its infinite blessings. 
 
 To enhance all these views and affections, let them remember 
 also, that in the same wonderful manner he redeemed them from 
 the deplorable character of sin, and the miseries of perdition. 
 That Divine Spirit, who renews them in righteousness, and true ho- 
 liness, unto every good work, entered upon this benevolent office, 
 only in consequence of the Mediation of Christ. But for this Me- 
 diation, no child of Adam would ever have been renewed. Sin 
 unmingled, unrestrained, and endless, would have prevailed 
 throughout all the nations of men, and all the ages of time. The 
 way to Heaven would have been unknown. The only path from 
 this world would have gone down to the chambers of death. 
 
 In how interesting a manner, then, is heaven now brought be- 
 fore our eyes, as the end of the great sacrifice of the Cross ! Here 
 Christ dies again, in a figure pre-eminently affecting ; and shows 
 us his broken body, and bleeding wounds, as the price which he 
 paid to procure for us an inheritance in the kingdom prepared for 
 his followers before the foundations of the world. No other hand 
 could have opened the gates of life. No other Atonement could 
 have expiated our sins. No other means could have procured the 
 sanctification of our Souls by the Spirit of grace ; and thus fitted 
 us to enjoy the blessings of heaven, and made them blessings to us. 
 But for him, the best of men would have gone down to the world ot 
 wo. By him, every good man will be raised to the glory, which he 
 had with the Father before ever the world was.
 
 SERMON XVIII. 
 
 CREATION. ANGELS. 
 
 COLLOSSIANS i. 16. For by him were all things created, that are in heaven, and that 
 are in earth, visible and invisible, whether they be Thrones, or Dominions, or Prin- 
 cipalities, or Powers : all things were created by him and for him, 
 
 IN my last discourse, I began the examination of the works of 
 God, with some considerations on the Heavens. I shall now pur- 
 s^ ihe same subject, in several observations concerning those be- 
 ings, who were originally inhabitants of the highest heavens. 
 
 As all our knowledge concerning this subject is derived from the 
 Scriptures, I shall confine myself in this discussion to the informa- 
 tion, which they communicate ; reserving such views, as Reason 
 has been able to form of it, to the discourse, which I propose to 
 devote to a consideration of the existence and character of Fallen 
 Angels. 
 
 In the text it is asserted, that Thrones, Dominions, Principalities, 
 and Powers / names, which are fairly supposed to denote different 
 orders of the Angelic host, and to indicate, in the words of St. Paul, 
 things in heaven j were created by Jesus Christ, for his own use and 
 purposes. Among other things, conveyed to us by this assertion, 
 the following Doctrine is evidently one : 
 
 That the Angels are a part of the Creation of God. 
 
 It is a fact worthy of observation, that the Scriptures teach us 
 scarcely any thing concerning any of the worlds, included under 
 the general name of heavens, except the supreme Heaven. The 
 reason is, I think, not difficult to be divined. With other heavenly 
 worlds, we have no direct concern. Whatever knowledge, there- 
 fore, we might be supposed to attain about them, or their inhabit- 
 ants, would be a mere gratification of curiosity, and incapable of 
 being directed to any valuable end. Under the influence of this 
 powerful principle, we should in all probability have been led 
 away by such communications, if they had been made, from those 
 things, which we need, and ought, to know. Few affections of the 
 human mind have more influence over its conduct, than curiosity. 
 Well-directed, and carefully kept within proper bounds, it is emi- 
 nently profitable to man, by prompting him unceasingly to useful 
 inquiries, and improvements in knowledge ; but, when suffered to 
 wander without restraint, it conducts to mere gratification, and de- 
 mands the soul of real good. 
 
 But with the Heaven of Heavens, we have a continual and most 
 important concern. This glorious and delightful world is the 
 place, to which all our ultimate views are directed by our Maker :
 
 292 ANGELS. [SER. XVIII. 
 
 the home, to which he invites us to look, as our final rest from 
 every trouble ; and the final seat of all the enjoyment, which we 
 are capable of attaining. With its inhabitants, we shall, if we are 
 wise, become familiarly acquainted, and intimately united; and 
 shall live in the midst of them, through ages which cannot end. 
 Of this world, therefore, and those who dwell in it, we need inform- 
 ation, various and extensive. Accordingly, God has in the Scrip- 
 tures, to a considerable extent, opened heaven to our view ; and 
 furnished us, in many particulars, with an account of the happy 
 beings, who inhabit it ; of the Rank, or Station, which they hold in 
 his great kingdom ; the Attributes, of which they are possessed ; and 
 the Employments, to which they are devoted. Under these three 
 heads, I propose to consider them, at the present time. To an 
 audience, possessed of so many advantages for estimating the cq- 
 parative importance of subjects of contemplation, and particularly 
 the comparative worth of Intelligent beings, it is reasonably hoped, 
 that a subject of such inherent dignity cannot be indifferent. Espe- 
 cially, as this subject is scarcely at all introduced into the Desk, 
 and is but too unfrequently, a topic of private contemplation ; and, 
 as it will of course have in some degree the advantage of novelty, 
 as well as of nobleness ; it ought to be expected to gain, at least, 
 the transient attention, which such a discussion demands. 
 
 That Angels are the beings, intended by the phraseology of the 
 text, will not be questioned. The four titles, by which they are 
 here denoted, probably indicate four different orders of these 
 heavenly beings ; or, perhaps, may be used as a general repre- 
 sentation of all the orders, into which they are divided. Beside 
 the general name of Angels, or Messengers, derived from their 
 peculiar employment, they are called in the Scriptures by the fol- 
 lowing : 0povoi, Thrones ; KUIOTITSS, Dominions ; Ag^ai, Principali- 
 ties, or Governments ; AuvafASig, Powers j Efso'iaj, Authorities ; Zwa, 
 Living Ones ; Cherubim, Knowing Ones, or those in whom is fulness 
 of knowledge; Seraphim, or burning ones ; Elohim, Gods ; beside 
 the name of Princes, used by the Angel in Dan. x. 13, and pro- 
 bably equivalent to one of the five first appellations. All these 
 names, as will be evident to the slightest attention, are plainly, 
 and strongly, significant of their great importance. With the 
 greatest probability, however, they are names, very imperfectly 
 descriptive of their natures ; although, without a doubt, they are 
 the most suitable which human language contains. As words are, 
 of necessity, expressive of such ideas as those who use them pos- 
 sess ; and as men, from a want of correspondence with Angels, 
 have no direct, or original, ideas, concerning them ; it is plain, that 
 all words, chosen from human language, to describe the nature of 
 these celestial beings, must exhibit them very inadequately and 
 imperfectly. Still, these names are very forcible declarations of 
 their supreme distinction among created Intelligences, and the im 
 portant character **hich they hold in the Universe.
 
 SER. XVIII.] ANGELS. 293 
 
 It is scarcely necessary to remark, that the names given to An- 
 gels in the text, are used metonymically : the adjunct being all 
 along chosen to denote the subject ; or the thing possessed, the 
 possessor. Thus Thrones are substituted for those who sit on 
 them; Dominions and Principalities, for those who hold them; and 
 Powers and Authorities, for those by whom they are exercised. 
 
 It ought to be observed, that Angels are also called Morning 
 Stars, to denote their peculiar beauty and splendour of character ; 
 and not improbably as Harbingers of Christ, the SUN of Righteous- 
 ness : and Sons of God, to teach us, that they are nearly connect- 
 ed with the Creator, dwell in his house as children, and enjoy his 
 parental presence, care, and love. 
 
 From all these observations, united, it is evident, that Angels 
 are possessed of pre-eminent dignity, importance, and distinction, 
 in the divine kingdom : since all these names are given to them by 
 God himself; and are used, therefore, to indicate their true and 
 proper character. This character I shall now attempt summarily 
 to exhibit, as it is presented to us by the Scriptures ; and accord- 
 ing to the scheme of discourse, which has been already mentioned. 
 
 I. Angels are the highest order of Intelligent creatures. 
 
 The truth of this assertion is manifest, from a consideration of 
 the several names given to them in the text, and in other parts of 
 the Scriptures. As these names respect the kingdom of God at 
 large, without a limitation to any particular part of that kingdom ; 
 so they are to be understood, as being Thrones, Dominions, Prin- 
 cipalities, and Powers, in the immense and eternal empire of JE- 
 HOVAH. Angels, therefore, who are called by these names, are 
 the beings who, under GOD, the supreme Ruler, hold, throughout 
 his dominion, authority and power. All other finite beings are, 
 therefore, beneath them in dignity, and subordinate to them in 
 station. 
 
 The same truth is also completely evident from the place as- 
 signed them for their residence. / am Gabriel, said the Angel, 
 who appeared to Zachariah in the temple ; / am Gabriel, who stand 
 in the presence of God. And before the throne, says St. John, there 
 was a sea of glass, like unto chrystal ; and in the midst of the throne, 
 and round about the throne, were four Living Ones, full of eyes 
 before and behind. And they rest not, day and night, saying, 
 Holy, Holy, Holy, Lord God Almighty, who was, and who is, and 
 who is to come! Rev. iv. 6, 8. And again, Rev. vii. 11, All the 
 Angels stood round about the throne, and worshipped God, saying, 
 Amen. In the year that King Uzziah died, says the Prophet Isaiah, 
 I saw also JEHOVAH sitting upon a throne, high and lifted up ; and 
 his train filed the temple. Above it stood the Seraphim ; each one 
 had six wings ; and one cried to another, and said, Holy, Holy, 
 Holy, is JEHOVAH of Hosts! the whole earth is full of his glory. 
 In the same manner, is the same subject exhibited to us, and with 
 a sublimity not infe by the Prophet Ezekiel, coo^rninp; the
 
 294 ANGELS. [SER. XVIII. 
 
 Cherubim ; and by the Prophet Daniel, concerning the myriads 
 of the heavenly host. Angels, then, surround the throne of God, 
 stand in his immediate and awful presence, and worship continually 
 at his feet. What beings, let me ask, can we rationally suppose 
 would be admitted to a communion so intimate with their Creator, 
 an access to him so near, a distinction so wonderful ? To this 
 there can be but one answer. Every man will without hesitation 
 say, " None, but those who sustain the first character, and the 
 highest station among created beings." 
 
 Nor is the same truth much less evident from the glory and 
 splendour, with which these celestial beings have customarily ap- 
 peared in the present world. When the Angel came to roll away 
 the stone from the sepulchre of Christ, his countenance was like light- 
 ning, and his raiment white as snow ; and for fear of him, the keepers 
 became as dead men. And I saw, says St. John, another mighty 
 Angel come down from Heaven, clothed with a cloud ; and a rain- 
 bow was upon his head, and his face was as it were the Sun, and his 
 feet as pillars offre. All these circumstances of splendour, great- 
 ness, and awfulness, surrounded these illustrious beings, while em- 
 ployed as the Ministers of God in executing his commands. They 
 were, therefore, the proper emblems of their character, and the 
 proper accompaniments of their station. But we cannot be at a 
 loss concerning the suitableness of these circumstances to beings 
 of a character and station, superior to every created thing, which 
 we are able to conceive. Beings, of whom this is the ordinary 
 dress, and characteristical splendour, must undoubtedly be exalted 
 above all others, hitherto supposed by the mind of man. 
 
 II. Angels are endowed with the noblest created Attributes. 
 
 They are endowed, 
 
 1st. With wonderful Power. 
 
 This perfection of Angels is forcibly indicated by the fact, that 
 the name Power, or Might, is in several places given to them in the 
 Gospel. No stronger testimony of their high possession of this 
 attribute can be conveyed by a single word ; for it is a direct de- 
 claration that their nature is power itself. In Psalm ciii. 20, David 
 exclaims, Bless the Lord, ye his Angels, who excel in strength. A 
 strong Angel, and a mighty Angel, are also phrases in the Apoca- 
 lypse, expressive of the same character. 
 
 Proofs of the Power, with which these exalted beings are en- 
 dowed, and of the amplest kind, are in several instances recorded 
 in the Scriptures. An Angel destroyed, in three days, threescore 
 and ten thousand persons out of Judah and Israel, in consequence 
 of the sin of David in numbering the people. An Angel destroyed, 
 in one night, of the army of Sennacherib, an hundred fourscore and 
 five thousand men. Angels also are exhibited in the Revelation of 
 St. John, as holding the four winds of Heaven ; and as executing in 
 a long succession, the judgments of God upon this evil world, with 
 a series of efforts, demanding power utterly incomprehensible by
 
 SER. XVIII.] ANGELS 295 
 
 us. In the twentieth chapter of this book, particularly, one of 
 them is exhibited as binding that fierce and strong Spirit, the. Prince 
 of the power of the air, who has so extensively and dreadfully dis- 
 tressed this unhappy world; as casting him into the bottomless pit : 
 and as setting a seal upon him, that he should deceive the nations no 
 more, until the thousand years should be fulfilled. In all these in- 
 stances, Angels are exhibited as endowed with might, to which 
 other Intelligent creatures can make no pretensions, and of which 
 men cannot even form any adequate conception. 
 
 2dly. Angels are also possessed of Activity equally wonderful. 
 
 In Psalm civ. 4, quoted Hebrews i. 7, their nature, in this parti- 
 cular, is summarily described in this remarkable declaration: Who 
 maketh his Angels spirits, and his Ministers a flaming fire. The 
 word here rendered spirits most usually signifies winds. In either 
 sense, the phraseology forcibly declares the. eminent activity of the 
 beings descried by it, who are thus represented as moving with 
 the swiftness of winds, or spirits, and operating with the astonish- 
 ing energy of flaming fire. 
 
 The same doctrine is also emphatically taught in the frequent 
 attribution of many wings to the Cherubim, Seraphim, and other or- 
 ders of Angels. This, we know, is a representation merely sym- 
 bolical ; and the language of the symbol cannot be misconstrued. 
 
 But the following story, in the Prophet Daniel, exhibits this 
 doctrine with unrivalled force ; and will preclude the necessity of 
 any further illustration. Chapter ix. verse 3, and 20 23. And I 
 set my face unto the Lord God, to seek by prayer and supplication, 
 with fasting, and sackcloth, and ashes. And while I was speaking, 
 and praying, and confessing my sin, and the sin of my people Israel, 
 and presenting my supplication before the Lord my God, for the holy 
 mountain of my God; Yea, while I was speaking in prayer, even the 
 man Gabriel, fphom I had seen in the vision at the beginning, being 
 caused to fly swiftly, touched me about the time of the evening obla- 
 tion. And he informed me, and talked with me, and said, O Daniel, 
 I am now come forth to give thee skill and understanding. At the 
 beginning of thy supplications, the commandment came forth ; and 
 I am come to shozo thee ; for thouart greatly beloved: therefore un- 
 derstand the matter, and consider the vision. 
 
 From this remarkable story, we learn, that some time in the day, 
 Daniel set himself to seek the Lord in fasting and prayer ; that, af- 
 ter his prayer was begun, the commandment was given to Gabriel 
 to explain to him the vision and the prophecy. In verses 20 and 
 21, we are told, that Gabriel came to him, while he was speaking; 
 that this was his evening prayer; and that during the time, in 
 which he was employed in uttering his prayer, Gabriel came from 
 the supreme Heaven to this world. This is a rapidity exceeding 
 all the comprehension of the most active imagination; surpassing, 
 beyond any comparison, the amazing swiftness of light. Light, 
 we know, is several years in coming from such fixed stars, as are
 
 296 ANGELS. [SER. XVIII. 
 
 visible to the eye of man. But there is the best reason to believe, 
 that the Heaven of Heavens is at a much greater distance than 
 those stars ; so as, not improbably, to be a Heaven to them, as the 
 starry firmament is to us. The Poet, therefore, is justified by thi? 
 wonderful fact in that forcible expression, 
 
 " The speed of Gods, (Angels) time counts not." 
 
 No stronger exhibition can be asked, or given, of the activity of 
 these celestial beings. 
 
 3dly. Angels are endued with unfading and immortal Youth. 
 
 Of this doctrine, we have many most decisive testimonies in 
 the Scriptures. Particularly, it is beautifully exhibited in the 
 name Zua, Living Ones, given them by St. John in the Apocalypse, 
 and by Ezekiel in the first Chapter, and several other parts of his 
 prophecy. By this name, we are taught, that life is the proper 
 nature, a pre-eminent and glorious characteristic, of Angels ; life in 
 a peculiar and distinguishing degree ; the most perfect manifesta- 
 tion of that quickening energy, which Christ attributes to the Fa- 
 ther, and challenges to himself, as an exclusive, appropriate, and 
 wonderful, attribute of the Godhead. 
 
 The same doctrine is also beautifully exemplified in the Angels, 
 who appeared to Mary, in the tomb of our Saviour. These illus- 
 trious persons were then, at the least, four thousand years old. 
 Still they appeared as young men ; and in all that long succession 
 of ages had undergone no decay. Their youth, a bright and beau- 
 tiful blossom, still shone with all its lustre, and fragrance ; and di- 
 rectly indicated, that it was superior both to accident and time ; 
 and would, after many such flights of years, survive in all its vi- 
 gour; being destined, as well as fitted, for immortality. Even this 
 is probably an imperfect representation of this glorious subject. 
 The youth of Angels is, like their other attributes, formed to refine, 
 improve, and brighten for ever. 
 
 4thly. Angels are endowed with the greatest Intellectual Facul 
 ties, and are of course possessed of Knowledge, superior to that oj 
 any other created beings. 
 
 This character of these heavenly inhabitants is presented to us 
 in the Scriptures in many forms. The Living Ones, mentioned by 
 the Apostle John, in the book of Revelation, are declared to have 
 been/u/ of eyes within; that is, to have been all sense, all intel- 
 lect, all consciousness ; turning their attention every way ; behold- 
 ing at once all things Avithin the reach of their understanding ; and 
 discerning them with a clearness of perception, which is the most 
 perfect created semblance of the intuitive, and boundless, views of 
 the Omniscient Mind. 
 
 The face, also, of a Man, attributed to one of these illustrious 
 beings by St. John, and to all those, who appeared to Ezekiel, by 
 that prophet, is another ascription of this character to Angels. 
 The face of Man was, among the Jews and other eastern nation.-.,
 
 SER. XVIII.] ANGELS. 297 
 
 the standing symbol of Intelligence ; and denotes, here, the supe- 
 rior possession of this attribute by those, to whom it is ascribed. 
 
 Angels were originally formed with an entire freedom from sin, 
 the only source of prejudice, and the chief source of error. 
 Their faculties were, at first, such as become the Morning stars of 
 the highest Heavens ; the Sons of God, intended to surround the 
 throne of JEHOVAH, and to hold the chief places of power, dis- 
 tinction, and glory, in his eternal kingdom. They were such, as 
 to become those, to whom, in the beginning,* was given by God 
 himself the name Cherub, or fulness of knowledge. They were 
 such, in a word, as to become their other transcendent attributes 
 of power, youth, and activity ; and the exalted stations, which 
 they were destined to fill for ever. 
 
 With the nature, and extent, of their faculties, has the place of 
 their residence in this respect exactly accorded. They have ever 
 dwelt in the world, where truth reigns without opposition ; where 
 knowledge is the universal state and character ; where all myste- 
 ries are continually disclosed ; and where the nature and propriety 
 of both the means, and the ends, of providence are, more than in 
 any part of the universe, unfolded. There, day and night for six 
 thousand years, they have been unceasingly employed in studying 
 the works of God. Weariness and decay they know not. Strength 
 of understanding in them is incapable of being impaired. Every 
 object of investigation is to them delightful ; and every faculty, by 
 its nature, susceptible of improvement. What, then, must be the 
 extent of their attainments at the present time ? 
 
 Beyond this, the favour of God is extended to them in a degree, 
 incomprehensible by such minds as ours. To communicate just, 
 and extensive, views of his works to these glorious beings, is de- 
 clared to be his especial intent in the creation of all things by Jesus 
 Christ;] and peculiarly his manifold wisdom in his dispensations 
 to the Church. No communication on his part, and no attainment 
 on theirs, can be imagined too great for this divine purpose, or the 
 goodness by which it was formed. 
 
 In Matthew xxiv. 36, our Saviour declares, that of that day, viz. 
 the day of his coming to the destruction of Jerusalem, knoweth no 
 one, not even the Angels of heaven. This appeal, if we understand 
 the passage in the common acceptation, can have force, and perti- 
 nence, only on the supposition, that nothing, which is known, of the 
 works and ways of God, is hidden from Angels ; and is, therefore, 
 a complete proof of the entire superiority of their intellectual na- 
 ture, and attainments, to those of any other created being. 
 
 5thly. Angels are possessed of consummate Holiness. 
 
 The evidence of this truth is so multiform, and so abundant, in 
 the Scriptures, that no particular proof, or illustration, seems to be 
 necessary. Their joy and praise at the Creation, their divine trans- 
 
 * See Gen. iii. 24. t See Eph. iii. 9, 10. 
 
 VOL. I. 38
 
 298 ANGELS. [SER. XVIII. 
 
 port at the birth of the Redeemer and the union of glory to God m 
 the highest, and good-will towards men, disclosed by that wonder- 
 ful event, and their noble and disinterested exultation in the repent- 
 ance of ruined sinners, are all sublime manifestations of the unal- 
 loyed holiness, of the pre-eminent beauty of mind, possessed by 
 this dignified order of beings. The name Seraphim, or burning 
 ones, is also, a most forcible representation of this exalted charac- 
 ter. In this name, the mind of an angel is exhibited as enkindled 
 with one intense and eternal flame of divine love, burning with a 
 clear, unceasing, perpetual ardency and splendour. Such a love, 
 we cannot but see, is entirely suited to the character of those, who 
 stand before God, dwell in his house, enjoy his favour, and exercise 
 the glorious offices of his kingdom. In accordance with this cha- 
 racter, the four Living Ones, who are exhibited as Representatives 
 of the Angelic host in the heavens, manifest their exalted love to 
 the great Author of their blessings, by celebrating, with an unceas- 
 ing voice, his infinite holiness and excellency, throughout the never- 
 ending progress of their being. In this glorious employment, also, 
 all the innumerable company of Angels are declared to unite with 
 them, to be animated by the same perfect character, and to har- 
 monize with them in their hearts, as well as in their songs. 
 
 REMARKS. 
 
 1st. How delightful an object of contemplation is this glorious 
 Order of beings ! 
 
 All things, pertaining to this illustrious subject, are cheering, lu- 
 minous, animating, and sublime. The very names, assigned to An- 
 gels by their Creator, convey to us ideas pre-eminently pleasing, 
 fitted to captivate the heart, and exalt the imagination ; ideas only 
 cheerful, refined, and noble ; ideas, which dispel gloom, banish 
 despondency, enliven hope, and awaken sincere and unmingled 
 joy. They are Living Ones ; beings, in whom life is inherent and 
 instinctive ; who sprang up under the quickening influence of the 
 Sun of Righteousness, beneath the morning of everlasting day; 
 who rose, expanded, and blossomed, in the uncreated beam, on the 
 banks of the river of life, and were nourished by the waters of im- 
 mortality. They are Spirits ; winged with activity, and informed 
 with power, which no labour wearies, and no duration impairs : 
 their faculties always fresh and young ; their exertions unceasing 
 and wonderful ; and their destination noble and delightful, without 
 example, and without end. They are Burning Ones, glowing with 
 a pure and serene, an intense and immortal, flame of divine love; 
 returning, without ceasing, the light and warmth, which they have 
 received from the great central Sun of the Universe ; reflecting 
 with supreme beauty the image of that divine Luminary ; and uni- 
 versally glorious, although differing from each other in glory. 
 
 The place, in which they dwell, is perfectly suited to their il- 
 lustrious character. It is no other than the Heaven of Heavens ;
 
 SER. XVIII.] ANGELS. 
 
 the first and best world, that will ever be created ; the place, where 
 God himself delights peculiarly to dwell ; the house, where virtue, 
 peace, and joy, dwelt in the beginning, and will dwell for ever ; 
 the throne of boundless dominion ; the parent city of the great em- 
 pire of JEHOVAH ; the happy region, where all things are verdant 
 with life, and blossom with immortality. 
 
 The Station, which they hold, is of the same cheerful and ele- 
 vated nature. It is the first station, allotted to created existence. 
 These sublime Intelligences, are the immediate attendants of JE- 
 HOVAH ; the nobles and princes of the Universe. All their em- 
 ployments, all their allotments, are honoui-able and happy; all 
 their destiny, dignified and divine. 
 
 Angels, then, present us with an object of contemplation, replen- 
 ished with inherent light, beauty, and greatness, with nothing to 
 tarnish, nothing to impair, its lustre ; nothing to alloy the pleasure 
 of the beholder : a vivid landscape, formed of all the fine varie- 
 ties of novelty and greatness, without one misshapen, decayed, or 
 lifeless object, to lessen its perfection : a morning of the spring, 
 without a cloud to overcast it : a sun, without a spot, shining or ly 
 with the various colours of unmingled light. 
 
 When we cast our eyes on this charming and transporting sce.ie, 
 we instinctively ask, What is the source of this unrivalled assem- 
 blage, this unmixed group of objects so delightful ? The answer 
 is at hand. Holiness is the well-spring, whence all these streams 
 of beauty and pleasure are derived. If a single doubt arises in 
 our minds concerning this truth, it may be removed in a moment - 
 Fallen Angels were once possessed of all these illustrious attri- 
 butes, and held the exalted station, which is now exclusively en- 
 joyed by their fellows. Fallen Angels are still possessed in an 
 eminent degree of power, life, activity, and knowledge ; but they 
 yielded up their holiness, when they revolted from their Maker ; 
 and changed for ever their character, and their destiny, by sinning 
 against God. Sin converted them into Fiends, and made Hell their 
 habitation. From Sin, that dark and dreadful word derives all its 
 gloom, sorrow, and despair. Sin ushered it into being ; raised its 
 prison walls ; barred its iron gates ; shrouded its desolate regions 
 in the blackness of darkness ; kindled the fires, by which it is 
 gloomily enlightened, and awakened all the cries, and groans, and 
 curses, and blasphemies, which echo through its regions of sorrow. 
 Sin changed Angels, once surrounding the throne, and harmonizing 
 in the praise of God, into liars, accusers, calumniators, adversaries, 
 and destroyers. How amazing and dreadful the change ! How 
 loathsome, how detestable, the spirit, by which it was accom- 
 plished ! 
 
 2dly. How different from these glorious and unspotted beings art 
 Men! 
 
 Numerous are the ways, in which we may, if we please, derive 
 instruction, improvement, and delight, from the contemplation of
 
 300 ANGELS. [SER. XVIII. 
 
 this illustrious race of beings. A comparison of ourselves with 
 them, and of our circumstances with theirs, will particularly teach 
 us our own littleness and depravity ; and happily, as well as natu- 
 rally, prepare us for humility and reformation. 
 
 Man is of the lowest order of Intelligent beings ; kindred to ani- 
 mals ; often raised very little above their level ; possessed in the 
 humblest degree of rational attributes ; the subject of extreme 
 weakness, sluggishness, and ignorance ; hastening with a rapid 
 tendency to decay, old age, and death ; without love to God, or his 
 fellow-men ; depraved throughout with sin ; and voluntarily yield- 
 ed by himself to final perdition. 
 
 What an affecting contrast is here presented to our view ! An- 
 gels so great, virtuous, and happy : Man so little, sinful, and mise- 
 rable. How deeply humbled ought we to be by the sight of this 
 picture, presenting so just, as well as forcible, a delineation of our 
 real character ! How ashamed ought we to be of our impiety, de- 
 ceit, injustice, unkindness, pride, and vanity! For in this humble 
 state, we are vain : possessed of this guilty character, we are proud. 
 Of what are we proud ? Of what are we vain ? Of our sin, our 
 disgrace, our folly, our frailty, our diseases, or our death ? What 
 beside these things can we find to excite our pride ? 
 
 Yet we are proud and vain : wonderfully proud ; deplorably 
 vain. We are proud of a body fattening for worms, and pamper- 
 ed for corruption and the grave ; of clothes, which we borrow from 
 the sheep and the silk- worm ; of endowments, given us by God ; 
 of wealth, amassed by fraud and avarice ; and of stations, confer- 
 red by base favouritism, and popular frenzy. Nay, we are proud 
 of profaneness, cursing, and blasphemy. We boast of bargains, 
 made only by the cunning of fraud, or the violence of oppression. 
 We glory in the infernal arts and infamous success of seduction. 
 We murder our fellow-creatures in duels, and wreathe our temples 
 with garlands dyed in blood. We slaughter thousands and millions 
 in war ; plant laurels amid the bones, and nourish them with the 
 blood, of those, whom we have destroyed. We raise our thrones 
 on the cemetery of buried nations ; and mistake the groans and 
 shrieks of surviving parents, widows, and orphans, for the trumpet 
 of Fame. In a word, all that ought to humble us in the dust, all 
 that ought to clothe us in sackcloth, and cover us with ashes, all 
 that blackens us with disgrace and guilt, all that makes us deform- 
 ed and loathsome in the sight of God, is converted by us into the 
 means of pride and exultation ! 
 
 Angels, although so greatly exalted above men, are neither 
 proud, nor vain. The plain reason is, they are not sinful. Pride 
 and Vanity are derived from sin only ; or rather sin is the root and 
 stem, of bitterness, of which they are the branches. To be proud, 
 or vain, then, is not to resemble the holy Angels, but the fallen 
 ones. Can this resemblance flatter any man ? a resemblance to 
 the worst and most odious of all the creatures of God ? Who would
 
 SER. XVTII.] ANGELS. 301 
 
 not eagerly drop this wretched likeness, this tattered garb of guilt 
 and shame, assume a resemblance to the glorious beings, whom we 
 have been contemplating, and adorn himself with the unspotted, 
 spiritual, and never-fading robe of humility and righteousness? 
 The faith, repentance, and love, of the Gospel, are t he fine linen 
 of the saints, wrought, and made white, in the heavens ; and with 
 this best robe, in his father's house, every repenting and returning 
 prodigal will be clothed. 
 
 3dly. What a happy change would be accomplished in this world, 
 if men would assume the spirit and conduct of Angels! 
 
 Angels never indulge sloth, deceit, wrath, malice, envy, or im- 
 piety. Angels never cheat, corrupt, betray, nor oppress. Angels 
 never profane the name of God, perjure themselves, ridicule sacred 
 things, insult the Redeemer, resist the Holy Ghost, nor deny the 
 being, the perfections, the word, or the government, of God. An- 
 gels never consume their time in idle amusements, or guilty plea- 
 sures ; never slander each other, never quarrel ; never make wars ; 
 and never desire, nor plunder each other's blessings. How mise- 
 rable have men, by all this conduct, rendered this unhappy world ! 
 With what a prodigal hand do we waste the blessings, given to us 
 by God ; pervert our talents, and frustrate the end of our being. 
 With what rapacity and violence do we plunder the blessings, and 
 destroy the lives, of our fellow-creatures ? In an existence, natur- 
 ally accompanied by many evils, we are impatient to create and 
 multiply sufferings ; to lessen the good, which God has given ; to 
 shorten the period of life, already so little ; and to surround it with 
 miseries of our own creation. In this manner, and by ourselves, 
 the evils which we suffer have been immensely multiplied ; and the 
 World, destined for our habitation, which, if we were pious, just, 
 sincere, and kind, would be a comfortable residence, has been con- 
 verted into a region of sorrow and mourning. Private dwellings, 
 the proper mansions of peace and love, have been disturbed by 
 domestic broils : the father contending against his son, and the son 
 against his father ; the mother with parental unkindness provoking 
 her daughter to wrath, and the daughter, with filial impiety, revolting 
 from her mother : Brethren have become strangers to each other ; 
 and for such a length of time, and with such violence of passion, 
 that they have been harder to be won than the bars of a castle. 
 Neighbourhoods have been distracted with divisions and conten- 
 tions 5 and nations rent asunder by faction and discord. Empires 
 have become fields of war and slaughter ; and the earth has been 
 changed into a vast receptacle of misery and ruin. All this wretch- 
 edness is the consequence of sin ; its immediate product ; its genu- 
 ine offspring. Should we, then, drop this character; would not 
 our consciences be more serene, our lives more pleasant, our fami- 
 ilies more harmonious, and the world more quiet and happy ? 
 
 The mighty difference between Heaven and earth, angels and 
 men, lies in holiness and sin. Angels are holy ; we are sinful :
 
 302 ANGELS. [SER. XVIIL 
 
 their residence is happy ; ours in many respects wretched. This 
 world was originally formed to be a delightful habitation ; and at 
 the close of the creation, was by God himself pronounced to be 
 very good. Man was once immortal and happy ; because he was 
 just, kind, sincere, humble, and pious. What has the world, what 
 has man, gained by the change ? The afflicting answer may be 
 summed up in a word. God made the earth a beautiful image of 
 Heaven ; Man, by his apostacy, has changed it into no obscure re- 
 semblance of Hell. God made man a little lower than the Angels, 
 and crowned him with glory and honour : Man, being in honour, 
 abode no/, but became like the beasts which perish*
 
 CREATIOX. ANGELS. 
 
 COLOSSIANS i. 16. For by him were all things created, that are in heaven, and that 
 are in earth, visible and invisible, whether they be Thrones, or Dominions, or Prin- 
 cipalities, or Powers : all things were created by him and for him. 
 
 IN the preceding discourse', I began a consideration of the na- 
 ture and circumstances of Angels. After examining these things 
 generally, as imported by the several names, given to these illus- 
 trious beings in the Scriptures, I proposed to mention whatever 
 was necessary to my design under the following heads : 
 
 I. Their rank or Station; 
 
 II. Their Attributes ; and 
 
 III. Their Employments. 
 
 The two first of these subjects I then considered at some length. 
 Under the second head I observed that they are possessed, 
 
 1st. Of Wonderful Power j 
 
 2dly. Of Wonderful Activity ; 
 
 3dly. Of Immortal Youth; 
 
 4thly. Of the noblest Intellectual faculties, and of Knowledge, su- 
 perior to that of any other created beings ; and 
 
 5thly. Of consummate Holiness. 
 
 I shall now proceed to a further consideration of this branch of 
 the general subject ; and observe, 
 
 Gthly. That Angels are possessed of distinguished Loveliness of 
 Character. 
 
 In the view of passion, and taste, beings are lovely, when pos- 
 sessed of external beauty of form, and gracefulness of deportment. 
 A complexion finely coloured and blended, a figure finely fashion- 
 ed, features happily turned and adjusted, and a demeanour elegant- 
 ly exhibited, are to our fancy, and our passions, so engaging and 
 lovely, as not unfrcquently to engross the affections of the mind. 
 Yet even we are sensible that these are very imperfect objects of 
 our attachment. Accordingly, we speak of them in customary lan- 
 guage, as things of mere fancy ; unsolid ; unenduring ; of little 
 value ; and, therefore, incapable of claiming, or receiving, the sin- 
 cere approbation of the judgment, the full testimony of unbiassed 
 Reason, on account of any inherent, or essential excellence. 
 
 But there are objects of a nobler kind, claiming, in a far higher 
 degree, both our affections and our esteem. All the diversities of 
 virtue, or holiness, are in their nature pre-eminently lovely. Vir- 
 tue is the beauty of the mind ; and as superior to that of the form, 
 as the soul is superior to the tenement, in which it dwells. On this
 
 304 ANGELS. [SER. XIX. 
 
 delightful object, the understanding, in spite of every human pre- 
 judice, fixes its eye with unqualified approbation ; and the heart, if 
 not wholly destitute of candour, with sincere delight. Virtue is 
 the beauty of the heavenly w r orld ; and, while it engrosses the at- 
 tachment, and the homage, of Angels themselves, is regarded with 
 entire complacency by its divine Author. 
 
 In exact accordance with the supreme value of this inestimable 
 object, mankind customarily speak of it under its various names, 
 as more excellent, more noble, more solid, more desirable, and as 
 demanding, in a higher degree than any other attribute, the regard 
 and complacency of every Intelligent being. In this manner we 
 show, that, partial as we are, we still prefer worth to external 
 beauty and grace. 
 
 There is, then, even in our view, a higher and nobler loveliness, 
 than that which engages our fancy, or our taste ; a foundation in 
 the nature of things for more rational, more pure, and more endur- 
 ing attachment. In what does this loveliness consist? In some- 
 thing, plainly, which is not found in external form, complexion, or 
 gracefulness ; something, which belongs to mind, and not to person. 
 It does not consist in intelligence. Men of the greatest understand- 
 ing, and information, are often odious, injurious, and deformed with 
 all the turpitude, ever found in the human character. The fallen 
 angels, also, are unquestionably possessed of intelligence, in de- 
 grees far superior to our comprehension ; and are, notwithstanding, 
 the most hateful of all beings. 
 
 In the disposition, then, the only remaining characteristical fa- 
 culty of the mind, must its amiableness reside. But the disposition 
 is lovely, either as it is sinful, or virtuous ; either as it hates, or 
 loves, God, and other Intelligent beings. To determine in which 
 of these cases the mind is lovely, demands not even a question. 
 
 In virtue, then, according to the decision of mankind, sinful as 
 they are, is found the true loveliness of Intelligent beings ; that which 
 unbiassed Reason approves ; which is always excellent ; which is 
 uniformly the object of delight ; which will never change ; and 
 which will never cease to be desired. 
 
 Of this loveliness, Angels are above all created beings supreme- 
 ly possessed. Angels are sincere, gentle, meek, kind, compas- 
 sionate, and perfectly conformed to that great moral principle, com- 
 municated in the words of the Lord Jesus, which he said, It is more 
 blessed to give, than to receive. This sublime excellence, incom- 
 parably more precious than gold which perisheth, has in them been, 
 from the beginning, debased with no alloy, tarnished with no spot, 
 impaired by no length of years, and changed by no weakness or 
 imperfection. Free from every defect, and every mixture, it has 
 varied with length of years merely towards higher and higher per- 
 fection, and shone, not only with undiminished, but with increased 
 beauty and lustre. There is no good, which it is proper for Angels 
 to do, which they are not habitually prepared to do. There is no
 
 SER. XIX.] ANGELS. 305 
 
 kindness, capable of being suitably exercised by them, which they 
 do not in fact exercise. The more their faculties are enlarged ; 
 the more their knowledge is increased ; the more their means of 
 usefulness are multiplied ; the more exalted is their excellence, 
 the more disinterested and noble their disposition, the more intense 
 their benevolence, and the more lovely and beautiful their charac- 
 ter. The good, which they have already done, has only prepared 
 them to do more and greater good ; and the disposition, with which 
 it was done, has only become stronger by every preceding exer- 
 tion. 
 
 Let me pause, here, with a momentary digression ; and persuade 
 you to call to mind how delightful an intimate connexion must be 
 with even a single rational being, who always spoke that which 
 was true, and always did that which was just and kind ; in whom 
 confidence could be reposed without a fear, and from whom every 
 kind office might be expected, without even a suspicion of disap- 
 pointment. If the friendship of one such being would be a rich 
 possession ; how inestimable must be the privilege of living for ever 
 in a world of such friends ! 
 
 7thly. Angels are invested with high personal Dignity and Glory. 
 Dignity originally denoted the same with worth ; but is now gen- 
 erally used to signify that kind of worth, which is elevated and great ; 
 which inspires reverence and admiration ; rather than that, which 
 is more gentle and familiar ; as well as the manifestations of it in 
 the conduct, and the honours, with which it is considered as suit- 
 ably rewarded. The spirit and character, formed \>y the magnani- 
 mous and sublimer virtues, are here intended by personal dignity ; 
 and all the honour, with which God has invested this character in 
 angels, is intended by personal glory. In these respects, Angels 
 are totally distinguished from all other created beings. 
 
 This truth cannot but be evident from the account, already sum- 
 marily given, of the attributes, both natural and moral, of these ex- 
 alted Intelligences. Their minds, it has been shown, were origin- 
 ally formed with vast capacities, and with an unmingled and intense 
 love of truth. Truth is an account of the character and works of 
 GoJ ; subjects elevated above all height, and extended above all 
 limits; possessed of inherent grandeur and sublimity literally infi- 
 nite ; fitted to awaken in every mind, formed with an understand- 
 ing to perceive, and a taste to relish them, great ideas, and exalted 
 conceptions ; and calculated to inspire habits of thinking and feel- 
 ing, of the most dignified nature. To these subjects, Angels have 
 already devoted themselves, throughout a vast period of time, with 
 supreme intenseness and fervour. Their views have been all 
 formed without error, decay, or weariness ; and their relish for the 
 objects of their knowledge has only been strengthened by indulg- 
 ence. Of course, their progress in understanding has been rapid, 
 and their attainments have been very great. Of course, also, their 
 minds have been continually expanded, and ennobled, by all the 
 VOL. I. 39
 
 306 ANGELS. [SER. XIX, 
 
 conceptions, which they have entertained concerning these won- 
 derful subjects. 
 
 In the mean time, the conscious exercise of such vast power 
 and activity, and the possession of ever-vigorous, ever-blooming 
 youth, destined to survive, and triumph, over time and labour, 
 must carry with them a sense of personal importance, which, tem- 
 pered and refined by perfect humility, cannot but be elevated in 
 a manner to which there is no parallel. To this character, their 
 stations, their residence, and their employments, all powerfully 
 contribute. Highly favoured, exalted, and happy, in these great 
 particulars, Angels have the nearest access to their Creator, for 
 understanding the mysteries, and contemplating the greatness, ot 
 his dispensations, and for learning from them his infinitely majestic 
 and glorious character. Heaven is the centre, and the seat, of all 
 that is great and wonderful, all that is refined and exquisite, all 
 that is splendid and glorious. To Angels, these magnificent things 
 are habitually familiar ; and by them their taste is formed, and 
 their character established. Their exertions, also, are of a kind 
 wonderfully sublime. The being, who can bind the four winds of 
 Heaven, imprison the prince of the power of the air, or wing his 
 flight in a moment to a distant world, possesses an inherent impor- 
 tance, to which our imaginations cannot extend ; a sublimity of 
 character, elevated beyond the utmost stretch of human sight. 
 
 Exactly accordant with these views of the subject are the splen- 
 dour and majesty of appearance, frequently assumed by Angels in 
 their visits to this lower world. I shall not detail the facts, of 
 which this splendour has been composed ; nor repeat the unrival- 
 led descriptions of it, given to us in the Word of God. It will be 
 sufficient for my present purpose to observe, that in their presence 
 mankind have trembled, shrunk, and fallen ; and, scarcely able to 
 survive their impressions, have felt themeselves to be nothing, and 
 less than nothing. 
 
 How abashed, how amazed, how dumb, should we be in the pre- 
 sence of Gabriel, known by us to be an inhabitant of the heavenly 
 world ; to stand in the presence of God ; to be exalted above all 
 human weakness, error, and sin ; and to be wise, and great, and 
 good, in the sight of God himself! How great must he seem to 
 us ; how dignified ; how glorious ! How little, on the contrary, 
 should we appear to him ; how unworthy ! Would not our pride 
 wither in a moment, and our vanity flee away ? Should we not, 
 like Peter, and his companions, in the presence of Moses and Elias, 
 be instantly lost and bewildered ; and utter, if we spoke at all, that 
 which we did not understand ? 
 
 Of all these attributes, it is to be remembered further, that they 
 are eternal. Angels live for ever ; and are hence termed, by way 
 of distinction, Living Ones, or Living Creatures. With their being, 
 their excellencies are all co-extended ; and are in the same man- 
 ner immortal. Nor are they merely immortal ; but are perpetu-
 
 SER. XIX.] ANGELS. 30? 
 
 ally improving. Every .day, they study, and understand, more and 
 more, the wonders of creation and Providence, and the character 
 of their great Author. With their knowledge, their love to God is 
 continually enlarged, and enraptured ; their benevolence to their 
 fellow-creatures, their amiable conduct, their sweetness, loveliness, 
 and dignity of character, are all enhanced and refined. Great, 
 wise, noble, and excellent, at first, they have regularly advanced 
 in this divine progress of improvement to the present time. 
 
 How excellent did Paul become in the short period of his life, 
 which elapsed after his conversion ! How much more excellent 
 and glorious have angels become ; who, never stained with sin, 
 weakened by prejudice, nor wearied by labour, have, with en- 
 larged understanding, intense love of truth, and unmingled holiness 
 of disposition, regularly and rapidly advanced in the attainment 
 of all that is great and good through a period of six thousand 
 years ! How superlatively and universally excellent will they then 
 become hereafter ! To what a height of glory will they rise in 
 the exercise of these faculties, in the pursuit of these objects, and 
 in the indulgence of this disposition, throughout endless ages ! 
 
 III. Angels hold the Jirst Employments, and Offices, in the Uni- 
 verse* 
 
 In every government there must be, of course, public offices. 
 These offices must also increase in number and importance, as 
 the government becomes more extensive. In a town, they will 
 naturally be few ; in a province, more numerous ; and in a king- 
 dom, far more numerous still. In such an empire as Rome or 
 China, a vast multitude of concerns continually exist ; all of which 
 must be the immediate business of persons, devoted to them only. 
 Were this world under a single administration of government, the 
 public offices would become numerous, important, and dignified, 
 proportionally to the number, greatness, and complication, of its 
 mighty interests. The kingdom of God, if I mistake not, is plainly 
 exhibited both in his Word and Works, as a kingdom of means. 
 Under his universal government, secondary causes, and subordi- 
 nate agents, are employed with a real instrumentality, and efficacy, 
 in accomplishing his pleasure. In such an empire, the concerns 
 are necessarily immense, both in their number and their import- 
 ance. Of these, some, however, are greater, and others less : 
 while all are, in their respective places, proper and useful. These 
 concerns, according to this scheme, are, to an extent undefinable, 
 committed to such of his Intelligent creatures, as he has formed to 
 conduct them under his own superintendency : and the offices, 
 which they of course sustain, must, to our view, be, in a vast 
 multitude of instances, invested with a greatness, dignity, and im- 
 portance, incomprehensible. 
 
 The Intelligent beings, to whom the greatest and noblest of 
 these concerns are entrusted, and by whom the most illustrious of 
 all these offices are sustained, are undoubtedly the Angels of God.
 
 308 ANGELS t SER - Xfx - 
 
 Whatever demands the employment of created power, activity, 
 knowledge, and virtue, of high distinction ; whatever is in an emi- 
 nent degree complicated, vast, or sublime ; can with propriety be 
 committed only to beings, eminently invested with these illustrious 
 attributes. In the amazing extent of creation, in the eternal pro- 
 gress of providence, fields, sufficiently ample, are furnished for 
 the employment of immense numbers of these glorious beings in 
 business of high import, and inestimable dignity. To this scheme 
 of things, accord, not only their attributes, but their numbers ; as 
 they are exhibited in the Scriptures : for we are there told, that 
 thousand thousands minister unto God, and ten thousand times ten 
 thousand stand before him. 
 
 That Angels are actually thus employed, can scarcely be doubt- 
 ed by any man, who remembers the illustrious attributes, of which 
 they are possessed ; and who believes, that these attributes were 
 not given in vain. Should he, however, doubt, he may be fur- 
 nished with proofs from the Scriptures, which cannot rationally be 
 questioned. 
 
 1st. Their Names clearly indicate their high employments. 
 
 They are styled Angels ; that is, the immediate messengers of 
 God. They are styled Thrones, Dominions, Authorities, Princi- 
 palities or Governments, and Powers $ to denote, that they sit 
 upon thrones, exercise dominion, hold authority, preside in go- 
 vernment, and are invested with the power, necessary for these 
 great purposes. 
 
 They are called chief Princes ; to indicate, that they are the 
 first order of rulers in the Universe, under him, who has prepared 
 his throne in the heavens, and whose kingdom ruleth over all. They 
 are called Sons of God ; to teach us, that they are beings nearly 
 related to God in character, favour, place, and authority. They 
 are called Morning Stars, to teach us the splendour and glory, 
 with which they outshine all other Intelligent creatures. They 
 are named Cherubim, and Seraphim; to inform us, that they are 
 beings, furnished with superior knowledge to discern, and with 
 superior holiness to pursue, whatever is good and right, honourable 
 to the Creator, and useful to his creatures. 
 
 All these names are descriptive either of the nature and attri- 
 butes of these exalted beings, or of the stations and employments, 
 for which, by this nature, they are qualified. 
 
 2dly. The Scriptures, in many instances, exhibit them as thus 
 employed. 
 
 (1st.) Angels are in the Scriptures declared to be extensively en- 
 gaged in the immediate business of glorifying God and celebrating 
 his praise. 
 
 At the Creation, the Morning Stars, in the dawn of their being, 
 surrounded their Maker during the progress of that great work ; 
 and, when it was finished, in the celebration of that peculiarly di- 
 vine Sabbath, observed, consecrated, and blessed, by God him-
 
 SER. XIX.] ANGELS. 
 
 309 
 
 self, as an infinitely solemn and authoritative example to mankind. 
 sang together, and shouted for joy. 
 
 When the Lord Jesus Christ descended on Mount Sinai, to pub- 
 lish, amid thunders and lightnings, and aflame of devouring fire, 
 his most holy law, to the children of men, the chariots of God, even 
 thousands of Angels,* attended him at this awful solemnity, and 
 glorified him by their ministry in this sublime dispensation. 
 
 When the same divine Person became incarnate, Gabriel an- 
 nounced his birth to Zachariah and to Mary. An Angel, also, 
 proclaimed these glad tidings of great joy to the shepherds of 
 Bethlehem : and a multitude of the heavenly host praised God on 
 the same occasion, in the noblest hymn ever heard in this lower 
 world ; and sang, Glory to God in the highest ! and on earth, peace : 
 good will towards men ! 
 
 When he ascended on high, and led captivity captive, having 
 finished the work of Redemption, and triumphed over all his ene- 
 mies ; the same exalted beings, with renewed transport and ado- 
 ration, surrounded him with the same magnificent attendance as 
 at Sinai, singing, as he approached the heaven of heavens, Lift 
 up your heads, O ye gates ! and be ye lift up, ye everlasting doors ! 
 and the King of Glory shall come in.] 
 
 At the end of this earthly system, when he shall come to judge the 
 quick and the dead, and blot out from under heaven this world of 
 iniquity and rebellion ; an Archangel, preceding him, will call the 
 dead out of their graves : while the multitude of the heavenly host 
 will shout to the Universe the awful wonders of the final day, and 
 subjoin, to all its amazing transactions, their solemn Amen. 
 
 In the Heaven of Heavens, the four Living Ones rest not, day 
 and night, saying, Holy, Holy, Holy, Lord God Almighty ! who was, 
 and who is, and who is to come. 
 
 And I beheld, says St. John, and I heard the voice of many An- 
 gels round about the throne, and the Living Ones, and the Elders; 
 and the number of them was ten thousand times ten thousand, and 
 thousands of thousands, saying with a loud voice, Worthy is the Lamb 
 that was slain, to receive power, and wisdom, and riches, and strength, 
 and honour, and glory, and blessing. 
 
 (2dly.) Angels are employed in studying the works of God, and 
 in learning from them his perfections. 
 
 Who created all things, says St. Paul, by Jesus Christ; to the in- 
 tent, that now unto the Principalities, and Powers, in heavenly places, 
 might be known by the Church the manifold wisdom of God. 
 
 Which things, says St. Peter, the Angels desire to look into ; or 
 more literally, Into which things, Angels earnestly desire to look 
 with the deepest attention. The original word, rtagaxv^ai, denotes 
 the action of stooping down to inspect minutely, and pry critically 
 into, an object of investigation. 
 
 Psalm Ixviii. 17, 18. 
 
 f Psalm Ixviii. 17,18, compared with Ephes. iv. 8, See also Psalm xxiv.
 
 310 ANGELS. [SER. XIX. 
 
 In the former of these passages, we are presented with one 
 great end of the Creation of all things ; viz. the disclosure of the 
 manifold wisdom of God, in his dispensations to his Church, unto 
 Principalities and Powers in heavenly places. As this disclosure 
 was one great end of the Creation of all things ; so it is evident, 
 that Angels were created with the especial design, that they should 
 attain the knowledge, which it conveys. In the second of these 
 passages, we are taught, that the disposition of Angels is perfectly 
 accordant with this design ; and that they earnestly desire to inves- 
 tigate, and are, therefore, unceasingly employed in investigating, 
 those things, for the knowledge of which they were especially 
 created. 
 
 For this great purpose, these glorious beings are in the most 
 eminent manner fitted -by all their other employments, their won- 
 derful attributes, and their exalted station. Particularly, in their 
 employment as Messengers of God, in which they visit, not only 
 this world, but the Oupavia of the Scriptures ; the innumerable re- 
 gions of the Heavens; they are furnished with the most ample and 
 perfect opportunities of understanding the endless multitude, and 
 the astonishing nature, of the works of Creation and Providence. 
 Throughout these incomprehensible tracts, there is every reason to 
 believe, that the same unceasing diversity is continually pursued in 
 all the divine works, which prevail so perfectly in this world. The 
 nature, attributes, and real importance, of all things, are learned, 
 not by inspection only, but also, in an extensive degree, by com- 
 parison. The relations, which they bear to each other, can be 
 known in no other manner : and the knowledge of these is a most 
 extensive and important part of all that is known. From the ad- 
 vantage, furnished him, of beholding many objects, and making 
 numerous and accurate comparisons between them, a rational trav- 
 eller, who has visited many countries, is universally acknowledged, 
 not only to possess a more enlarged knowledge of the world than 
 other men, but also to be a more sound and thorough judge of the 
 things, with which he is acquainted. Angels visit distant worlds, 
 probably with more ease and expedition than men, the towns in 
 their neighbourhood ; and compare systems with more perfect com- 
 prehension and accuracy, than we, states and kingdoms. At the 
 same time, their strong and unmingled relish for all the objects of 
 their contemplation, the unwearied and undiminished vigour of their 
 minds, and the length of years, through which they have been em- 
 ployed in this illustrious pursuit, have, on the one hand, given it the 
 peculiar power of habit ; and, on the other, increase, beyond cal- 
 culation, the pleasure which it originally and naturally yields. 
 Man, by the limited nature of his powers, is almost of course 
 obliged, whenever he studies, to confine himself to study, and, 
 whenever he acts, to action. Angels, by their superior energy, 
 seem fitted to pursue both courses at once; and to be able to 
 study, and act, without hindrance, confusion, or any other disad- 
 vantage.
 
 SER. XIX.] ANGELS. 3 jj 
 
 (3dly.) Angels are employed in executing the judgments of God 
 upon this world. 
 
 The first judgment upon Man, which was excluding him from 
 Paradise, appears to have been committed to the execution of these 
 ministering spirits. In the same manner, they were the immediate 
 instruments of inflicting the vengeance of God on the Israelites; on 
 the army of Sennacherib ; on Nebuchadnezzar ; and on Herod. In 
 the same manner also, they are exhibited in the Revelation of St. 
 John, as pouring out the vials of divine wrath upon the nations of 
 this guilty world, and especially upon the Antichristian Hierarchy, 
 as the peculiar ministers of the justice of God. To us, with our lim- 
 ited views, and strong partialities, this office may seem undesirable, 
 and a diminution of that perfect felicity, which I have attributed to 
 this distinguished order of beings. The decision, however, will 
 easily appear to be unfounded, if we remember, that they possess 
 an entire and unchangeable confidence in God, and in the perfect 
 rectitude of all his dispensations ; and, in innumerable instances, a 
 clear comprehension of the nature, and import, of the dispensations 
 themselves ; the wisdom and goodness, with which they are brought 
 to pass ; and the valuable and glorious ends, which they are in- 
 tended to accomplish. In exact accordance with this view of the 
 subject, is sung in heaven the song of Moses and the Lamb. Great 
 and marvellous are thy works, Lord God Almighty ! Just and true,, 
 are thy ways, thou King of Saints ! Who shall not fear thee, O Lord, 
 and glorify thy name ? for thou only art holy : for all nations shall 
 come and worship before thee ; for thy judgments are made mani- 
 fest. 
 
 (4thly.) Angels are also employed in ministering Blessings to the 
 children of God in this world. 
 
 Are they not all ministering spirits, says St. Paul, sent forth to 
 minister for them, who shall be heirs of salvation? In this passage, 
 we are plainly taught, that ministering to the saints, is a standing 
 employment of Angels, throughout the ages of Time. According- 
 ly, they are exhibited in Jacob's vision of the ladder, as ascending, 
 and descending, from Heaven to earth, and from earth to Heaven, 
 continually, in the discharge of this great duty. According to this 
 declaration, also, we are furnished by the Scriptures with numerous 
 examples of their actual ministry to the children of God. Thus 
 Angels delivered Lot from Sodom ; Jacob from Esau; Daniel from 
 the lions ; his three companions from the fiery furnace ; Peter from 
 Herod, and the Jewish Sanhedrim ; and the nation of the Israelites, 
 successively, from the Egyptians, Canaanites, and Assyrians. Thus 
 they conducted Lot, Abraham, and the Israelites, in seasons of great 
 difficulty and danger, to places, and circumstances, of safety and 
 peace. Thus they conducted Gideon to the destruction of the Mi- 
 dianitcs, Joseph and Mary to Egypt, Philip to the Eunuch, and 
 Cornelius to Peter, to the knowledge of the Gospel through him, 
 and to the salvation of himself, his family, and his friends. Thus
 
 312 ANGELS. [SER.XIX 
 
 Angels instructed Abraham, Joshua, Gideon, David, Elijah, Daniel, 
 Zechariah the prophet, Zachariah the father of John the Baptist, 
 the Virgin Mary, the Apostles, and their fellow-disciples. Thus 
 they comforted Jacob at the approach of Esau ; Daniel in his pe- 
 culiar sorrows and dangers ; Zachariah in the sufferings of his na- 
 tion ; Joseph and Mary in their perplexities ; CHRIST in his agony ; 
 the Apostles and their companions after his resurrection ; Paul 
 immediately before his shipwreck; and the Church, universally, 
 by the testimony and instruction, given in the Revelation of St. 
 John. 
 
 Generally, the Scriptures inform us, especially in the visions of 
 Ezekiel, Daniel, and John, that they are employed in executing va- 
 rious, great, and wonderful purposes of divine Providence. Here 
 we behold them controlling evil spirits ; wielding the elements of 
 this world ; producing, directing, and terminating, the great con- 
 vulsions of time ; conveying the souls of the just to the Paradise of 
 God ; serving the wicked from the good at the day of Judgment ; 
 and performing the duties of other dignified and glorious missions. 
 All these are instances, either of wonderful power and skill, or of 
 singular benevolence and excellency of character ; both eminently 
 honourable to them, and eminently important to the Universe. By 
 these facts, we cannot fail to be convinced, that their employments 
 are wholly noble and magnificent, and wholly suited to their digni- 
 fied stations and exalted titles ; as well as to the attributes of power, 
 knowledge, and goodness, of which they are so transcendently 
 possessed. Nor can we rationally doubt, that they visit every other 
 habitable world, with messages and designs of the same sublime 
 import ; execute the great purposes of God in all the parts of his 
 vast kingdom ; and thus become, in an extensive sense, illustrious 
 benefactors of the Intelligent Creation. 
 
 REMARKS. 
 
 1st. These considerations furnish us with a strong presumptive 
 argument, that the Scriptures are a divine Revelation. 
 
 In the Scriptures we find an Order, or rather a Kind, of beings 
 described, which were never known, nor imagined, by any person, 
 who did not derive his acquaintance with them from that book. 
 They are beings, who have a character, as appropriate as that of 
 man, and differing from that of man as far, as finite Intelligences 
 can be supposed to differ from each other. Yet the character is 
 complete, entire, and of a piece with itself. Every attribute is 
 suited to every other : all are angelic : all are heavenly. A sta- 
 tion is also assigned to them, of dignity and importance perfectly 
 fitted to their character, and worthy of being filled by such beings. 
 Employments are also marked out for them, altogether becoming 
 both the station and the character ; angelic employments ; suited 
 to the Sons of God, the Morning Stars of Heaven. Can it be rea- 
 sonably supposed, that these things were devised by human ima-
 
 SF.R. XIX.] ANGELS. 313 
 
 gination ? Have similar things been ever thus devised ? The fancy 
 of man has, in all nations and ages, delighted itself with the em- 
 ployment of fashioning imaginary beings, of a nature superior to 
 ours. What have been its productions ? The Gods, demons, and 
 Genii, of ancient ; and the elves, sylphs, and fairies, of more mod- 
 ern, times. But how do all these shrink from a comparison with 
 Angels ? They are little, base, trifling, sordid, and sinful, enough 
 to have been copied, with a few easy additions, from the depraved 
 characteristics of men. But where does this world furnish mate- 
 rials for the composition of an angelic character ? What originals 
 has it presented, from which the portrait could be drawn ? 
 
 A multitude of writers in the Scriptures, fifteen at least, have de- 
 scribed these glorious beings with the most perfect harmony, and 
 without a single discordant idea. In the mean time, their descrip- 
 tions are extensively various, comprising many particulars, and 
 wholly independent of each other. All the writers are in this re- 
 spect, as well as others, originals. Not one is a copier ; not one 
 a plagiary : yet their representations are universally noble, sublime, 
 dignified, beautiful, and lovely, beyond any thing, found in the most 
 perfect writings of uninspired men. 
 
 How came these things to pass ? Whence did these writers, in so 
 distant ages, and differing so widely in education, genius, charac- 
 ters, interests, and views, unite with such perfect harmony in so 
 difficult an object of conception ; while writing for so diverse pur- 
 poses, and on so diverse occasions ? Whence is it, that not an in- 
 dividual of them has made a single slip ; that not a thought is ut- 
 tered, not a fact asserted, nor a doctrine declared, but such as is 
 perfectly free from fault, impurity, littleness, and defect ; such as 
 is entirely noble, refined, and becoming so exalted and spotless a 
 character? All heathen writers have stained even their Gods 
 with great defects, and deformed them with gross crimes ; and, 
 wherever they have exhibited their Gods as acting, have filled up 
 their history with weakness and depravity. The Angels of the 
 Scriptures, on the contrary, are every where, by every writer, and 
 and in every attribute and act alike, pure and perfect. The only 
 answer, which can be given, is, God directed the one class of wri- 
 ters, and human reason and imagination the other. 
 
 2dly. How wonderful, and hozu amiable, do these considerations 
 exhibit the humility of angels! 
 
 In the observations, which have been made, we have seen their 
 character to be great and glorious without a parallel ; their station 
 exalted above that of all other created beings ; and their employ- 
 ments the first in the kingdom of God. i et they do not disdain, 
 nor grudge, to minister to the wants and relief, to the instruction 
 and the comfort, of men ; who, compared with them, are only 
 worms of the dust. 
 
 A single fact will set this subject in a stronger light, than any 
 train of general observations. Call up to your view, then, a choir 
 
 VOL. I. 40
 
 314 ANGELS. [SER. XIX. 
 
 of these illustrious beings, cheerfully leaving the glory of Heaven, 
 and directing their flight to this forlorn and sinful earth, to accom- 
 pany the departing spirit of poor, despised, forgotten Lazarus, to 
 the world of happiness ; to point the way to that distant and de- 
 lightful region ; and to aid his trembling wing to the house and 
 presence of his Father and his God. What monarch, what noble, 
 what gentleman, what plain man, would, willingly, have even at- 
 tended his funeral ? Who would have received him, when alive, 
 into his house ; powerfully as his sufferings pleaded for charitable 
 relief? Who, much more, would have consented to become his 
 companion ? Who, still more, would have acknowledged himself 
 his friend ? Yet all this, Angels did not disdain. 
 
 Let us take to ourselves shame and confusion of face, at the 
 remembrance of our pride and haughtiness of heart. How often 
 do we despise, neglect, insult and trample under foot, those who, 
 in the sight of God, are far better than ourselves ! For what do 
 we despise them ? Because, perhaps, their houses, their persons, 
 their dress, their wealth, or their talents, are inferior to our own. 
 We might, indeed, sometimes pity them for these reasons, and be 
 justified. But where shall we find an excuse for despising them ? 
 
 Nor is the meekness of Angels less contrasted to our wrath and 
 revenge. They do not even bring railing accusations* Much less 
 do they, like ourselves, indulge furious resentment, and seek in- 
 satiable revenge. There is not a single reason to believe, that 
 they ever exercised, even in one instance, personal resentment 
 against the basest and most guilty child of Adam ; or a revenge- 
 ful thought against the most depraved inhabitant of hell. No pro- 
 vocation is able to disturb the serenity of their minds. No cloud 
 ever overcasts their smiles, or intercepts the clear sunshine of 
 their benevolence. 
 
 3dly. How are the meek and humble virtues dignified by his great 
 example ! 
 
 These virtues are the constant character, the essential attri- 
 butes, the peculiar glory, of Thrones, Dominions, Principalities, and 
 Powers. But these virtues, and those in whom they are found on 
 earth, man, who is a worm, and the son of man, who is but a worm, 
 regards with contempt. Men glory in being proud, in being wrath- 
 ful, in being revengeful ; in being tyrants and oppressors, in being 
 heroes and butchers. To men of these characters, statues are 
 erected ; nay, temples have been built, and altars smoked with 
 victims. To them, the page of the historian and the harp of 
 the poet are consecrated. To their praise, the sculptor bids the 
 marble breathe, and the painter teaches his canvass to glow. They 
 live in palaces, and are entombed in mausoleums. Shouts and ho- 
 sannas follow them through life ; and, at their death, nations re- 
 echo the cries of lamentation, and kingdoms are covered with sack 
 cloth and ashes. How strange is all this to the eye of Reason 
 Dives arrayed in purple and fine linen, and faring sumptuously
 
 SER. XIX.] ANGELS. 
 
 every day: while Lazarus lies at his gate, under the naked heavens, 
 coveting only to be fed with the crumbs, which fall from his table! 
 Nay,' Pilate and Herod on the seat of judgment, and Christ on the 
 cross ! 
 
 In the invisible world, these things are wonderfully inverted. 
 Dives expires ; but no Angels convey him to Abraham's bosom. 
 There the meek and lowly virtues claim the esteem and love, and 
 engross the kind offices, of beings, possessed of the highest wis- 
 dom and excellence ; and obtain the everlasting favour of the 
 infinite God. On these virtues, Angels smile with complacency ; 
 while fools and sinners regard them with hatred and scorn. But, 
 if we would be like Angels ; if we would secure their good- will ; if 
 we would be admitted to their glorious company ; if we would share 
 in their immortal blessings ; if we would dwell in the house of their 
 Father and our Father, of their God and our God; we must esteem 
 the things which they esteem ; love the things which they love ; and 
 do the things which they do. We must renounce the haughty, 
 angry, revengeful character, which we are so pleased to assume ; 
 become meek and lowly of heart, like the divine Redeemer ; and in 
 the midst of provocations, however great, must be ready cheerfully 
 to say, Father, forgive them, for they know not what they do! 
 
 4thly. What exalted views does this subject present to us of the 
 future state of the Righteous ! 
 
 In the Resurrection, says our SAVIOUR to the Sadducees, the chil- 
 dren of God shall be jtfayysXoi, equal to the Angels ; or, perhaps 
 more properly, they shall be like the Angels in attributes, station, 
 and employments. Like the Angels, they will possess endless 
 youth, activity, power, knowledge, and holiness ; enjoy the same 
 immortal happiness, dignity, and divine favour ; be lovely, beauti- 
 ful, and glorious, in the sight of God; and shine forth as the Sun 
 in the kingdom of their Father. Like the Angels, shall they be 
 sons, and kings, and priests, to God; and live and reign, with him 
 for ever and ever. 
 
 What a change must this be from the present weakness and 
 guilt of man ; from sluggishness and ignorance, decay and death, 
 sin and misery ! What a wonderful display of the boundless com- 
 passion of God, to raise us from such a depth to such a height ! 
 Can we hesitate to exclaim, " This is love passing all understand- 
 ing . ? " Who would not, for these divine blessings, renounce the 
 pleasures of sin ; and cheerfully bid adieu to all that avarice, am- 
 bition, arid sensuality can boast? Who would not, with all the 
 wise and good, cease at once from the sordid pursuits of sinners, 
 and direct every view, desire, and effort, towards the state and 
 character of Angels, and the attainment of the same residence, em- 
 ployments, happiness, and glory ? 
 
 5thly. What sublime views does this subject furnish us of the 
 greatness of Christ ! 
 
 By him, says the text, were all these illustrious beings created,
 
 316 ANGELS. [SER. xiX. 
 
 together with all their attributes, importance, and dignity. The 
 character of every workman is seen, of course, in the nature of 
 the work, which he has made. If this be insignificant and wo'rth- 
 less ; it exhibits nothing but the insignificance and worthlessness 
 of the maker. If curious and excellent, if sublime and wonderful, 
 it unfolds strongly, and certainly, his greatness, wisdom, and glory. 
 Of what faculties are Angels the subjects ! Of what intelligence, 
 purity, power, loveliness, and elevation of mind! What then 
 must be the perfections of Him, who contrived and formed Angels ; 
 who with a word called them into being ; who preserves, informs, 
 directs, controls, and blesses them forever ? Great and excellent 
 as they are, they are exhibited as unclean in his sight, and as 
 charged with folly before him. How amazing, then, must be the 
 perfection of his character! how great; how wise; how good!
 
 SERMON XX. 
 
 CREATION. FALLEN ANGELS. 
 
 JUDE 6. And the. Angels, who kept not their first estate, but left their own habitation, 
 he hath reserved, in everlasting chains, under darkness, unto the judgment of the 
 great day. 
 
 IN this passage, we have a concise, but very interesting, ac- 
 count of certain Angels, who once dwelt in Heaven. Created, at 
 first, with all the excellencies of the Angelic nature, placed in cir- 
 cumstances of the highest honour, and enjoying the greatest hap- 
 piness, they are here represented as having lost their character, 
 and forfeited their honour and happiness. The nature and allot- 
 ments of these Angels furnish the subject, which next demands our 
 attention in this System of discourses. 
 
 Before I enter on the consideration of this subject, it will be pro- 
 per to take some notice of an opinion, which has, chiefly within the 
 two past centuries, been adopted concerning it, and advanced with 
 confidence by persons of various descriptions : an opinion, which, 
 if true, would preclude the present discourse, as groundless and 
 nugatory. Jt is this ; that there are no such beings as Fallen Angels. 
 Infidels have made the Scriptural account of these beings, a formal 
 objection against the truth and credibility of the Scriptures. Not 
 a small number of men, professing themselves to be Christians, 
 have partly yielded to the objection, and partly considered the con- 
 trary doctrine as necessary to their particular systems of Theology. 
 Thus, here, as in other cases, men apparently opposed to each 
 other in the belief, and the denial, of the Scriptures, have yet 
 united in overthrowing their authority, and unsettling their charac- 
 ter as a revelation. 
 
 From the manner, in which the doctrine has been opposed, we 
 should naturally argue unfavourably concerning the opposition. 
 It has been most usually opposed, not with sober argument, but 
 with ridicule and sneers. A cause, which needs this support, is 
 bad of course ; and is by its abettors seen to be bad : for no man 
 of common sense, will ever resort to this feeble and ineffectual 
 mode of attack, or defence, when the surer, more rational, and 
 more efficacious, resort of sober argument, is in his power. 
 
 If the existence of fallen Angels is incredible ; it must be so for 
 one of the following reasons. 
 
 1st. That it is not revealed sufficiently to command belief; and 
 that, as we have no direct knowledge of invisible beings, aside from 
 Revelation, so in this case, Revelation does not warrant us to admit 
 their existence : or,
 
 318 FALLEN ANGELS. [SER.XX. 
 
 2dly. There is some evidence in the nature of things, which dis- 
 proves their existence, or at least, renders it highly improbable. 
 
 Concerning the first of these Methods of opposing the existence of 
 fallen Angels, I observe, that it has been very little resorted to, by 
 the opposers of this doctrine. Here, as in many other cases, Re- 
 velation has been tried before the tribunal of Philosophy. Men 
 have supposed, that their own judgment was a more unerring stand- 
 ard of faith and truth, than the Scriptures. That Infidels should 
 thus act, is certainly to be expected ; for this opinion is the basis 
 of their system. However irrational, therefore, and indefensible, 
 their conduct may seem to us ; we are certainly to feel no surprise, 
 when they resort to it, or rely upon it, with confidence. But for 
 this opinion, they could not retain their system for a moment. 
 
 But, that men, professing to believe in the Scriptures as a divine 
 Revelation, should adopt this method of establishing, or refuting, 
 their declarations, is, to say the least, wonderful. Still, it has in 
 every age been more or less the conduct of persons, who have pro- 
 fessed this belief. It began to exist in the time of the Apostles ; 
 and was boldly adopted in defiance of their authority and inspira- 
 tion. The declaration of St. Paul, relative to this subject, are am- 
 ple proofs of the fact. The two first chapters of the first Epistle 
 to the Corinthians, are, in a great measure, employed on this sub- 
 ject. In them he informs us, that to the Philosophical Greeks, who 
 arrogated to themselves the titles of 20901 and ^iXorfocpoi, Wise Men and 
 Philosophers, the doctrine of the cross was foolishness. This, there- 
 fore, was then a general decision of Philosophy. Against the adop- 
 tion of that Philosophy, and the imitation of the men who profess- 
 ed it, he strongly cautions the Corinthian Christians ; who were in 
 no small danger from its imposing and deceitful influence. At the 
 same time, he informs them, that this foolishness, as they termed it, 
 of God, was wiser than Men ; that God had not chosen men of this 
 character to call them to salvation, but men of an opposite character, 
 who disclaimed the very words, as well as the spirit, of this Phi- 
 losophy ; men, who, although despised and accounted as nothing 
 by these vain, arrogant Philosophers, and their followers, were yet 
 beloved of God, and the instruments of their salvation. He farther 
 informs them, that the wisdom of this world, is foolishness with God j 
 and again declares, that the Lord knoiaeth the reasonings of the wise, 
 that they are vain. To the Colossians he writes, Beware lest any 
 man spoil you through Philosophy and vain deceit / that is, vain and 
 deceitful Philosophy ; which, he declares, accorded with the tradi- 
 tions of men, and the rudiments of this world, but not with Christ. 
 Of course, it merited contempt, on the one hand, and was fraught 
 with danger, on the other. 
 
 From the age of the Apostles to the present time, almost every 
 existing heresy has been derived from this source. The Scriptures 
 were found by many men, and men, too, who were often distin- 
 guished for their ingenuity, not to agree with their Philosophy ; and
 
 SER. XX.] FALLEN ANGELS. 31 g 
 
 of course could not, in tneir opinion, be true, unless they could be 
 bent to such an agreement. Those, therefore, who chose still to 
 acknowledge the Revelation of the Scriptures, employed them- 
 selves in helping out their character, as a system of truth, and re- 
 moving their supposed inconsistencies, by new constructions, alle- 
 gorical explanations, and generally, by substituting what they ought 
 to mean for that, which, according to the natural and proper force 
 of language, they must mean. Those, on the contrary, who cared 
 little about them, finding the doctrines, which they contain, to dis- 
 agree with their own Philosophy, denied their authority at once. 
 Men of this class were, in my view, more rational, more self-con- 
 sistent, and less injurious to the character of the Scriptures, than 
 those of the other. For nothing can be more irrational, inconsist- 
 ent, or injurious to the Scriptures, than to profess to receive them 
 as a divine Revelation, and at the same time to make human opin- 
 ion the standard, by which their declarations are to be tried. This 
 is no other, than to sit in judgment upon God himself, (who, in this 
 case, is acknowledged to be the Author of the declarations) and to 
 determine whether he has spoken truth or falsehood. Must not 
 Angels wonder to see Men thus employed ? 
 
 The truth is ; the doctrine in question is so often, and so clearly, 
 . asserted in the Scriptures, that the denial of it cannot be founded 
 on them alone. All men act in this case, as Dr. Priestly has acted 
 in questioning the existence of the holy Angels. In pursuing the 
 doctrines of his peculiar system, he was led to doubt, and ultimate- 
 ly to deny, the immateriality of the human soul ; and roundly de- 
 cided, that it was nothing but organized matter. Angels, he saw 
 plainly, stood in the way of his arguments concerning this subject : 
 for no mind possesses sufficient ingenuity to render it even remote- 
 ly probable, that Angels are material. And, as the human soul 
 may as easily be supposed to be immaterial, as an Angel can be, 
 there was no resort left to Dr. Priestly, but to question the exist- 
 ence of Angels altogether. This, therefore, he chose to do, not- 
 withstanding the numerous express declarations of God to the con- 
 trary ; declarations as express as language will admit ; rather than 
 give up a doctrine, which he thought necessary to the support of 
 his system. In this manner, the Scriptures may be made to de- 
 clare any thing. 
 
 With respect to the second of these reasons, on which the exist- 
 ence of Fallen Angels is denied, viz. that there is some evidence in 
 the nature of things, which disproves the existence of such beings, or 
 at least, renders it highly improbable ; I observe, 
 
 1st. That the existence of -Angels, generally considered, is ori- 
 ginally less improbable than that of Men. 
 
 To a rational being, unacquainted with the existence of either 
 Angels or Men, pure spirits would seem more likely to be a part 
 of the Creation of God, than spirits united to bodies ; beings wholly 
 rational, than beings partly rational and partly animal. God is a
 
 320 FALLEN ANGELS [SER. XX 
 
 pure spirit. It is not rationally supposed, that, in creating Intelli- 
 gent beings, he would unite them to Matter, in such a manner as to 
 form one being of both matter and mind ; but it is rationally sup- 
 posed, that, delighting as he does in his own manner of existence, 
 he would create beings as much like himself, as might be. In crea- 
 ting men, a new difficulty concerning existence, a new mystery of 
 Philosophy, is presented to our contemplation : viz. the union of 
 soul and body, so accomplished, as to constitute one percipient 
 being. Should it be here observed, that Philosophers, in denying 
 the existence of Angels, whether virtuous or fallen, avoid this dif- 
 ficulty, by denying also the existence of an immaterial soul in 
 Man ; I acknowledge, that the objection is fairly alleged, as being 
 founded in truth ; but I beg leave to subjoin, that in this very man- 
 ner, they introduce to us a new, more mysterious, and more per- 
 plexing doctrine ; a doctrine so mysterious, as to be no other than 
 a gross absurdity : viz. the doctrine of cogitative, or thinking mat- 
 ter. As I propose hereafter to discuss this subject at length ; I 
 shall dismiss it for the present without any further remarks. 
 
 2dly. That Angels after their creation, fell, involves no more dif- 
 ficulty, than that which is involved in the fall of Man. 
 
 All, that in the nature of the case, appears necessary to accom- 
 plish the fall of any finite being, is a sufficient temptation. Temp- 
 tation, for aught that appears, may rise to any degree, beneath in- 
 finite ; and there is no more reason to suppose, that the strength 
 of an Angel, or his habits of virtue, are sufficient to resist all possi- 
 ble temptation, than to suppose, that the strength of a man is suffi- 
 cient. I speak, here, of such a man as Adam; who antecedently 
 to the first temptation, was absolutely free from sin. The same 
 temptation, which would overcome the man, might not, and proba- 
 bly would not, overcome the Angel ; but a temptation, sufficiently 
 increased to bear an equal proportion to his disposition to resist, 
 might overcome him ; and undoubtedly would : nor is there any 
 apparent proof, that God is any more obliged to secure an Angel 
 from falling, than to secure a man. 
 
 3dly. That fallen Angels, if permitted, should act in the affairs 
 of mankind, is attended with no more improbability, than that vir- 
 tuous Angels should thus act. 
 
 Virtuous Angels are declared to be all ministering spirits, sent 
 forth to minister to the heirs of salvation ; and are, throughout the 
 Scriptures, exhibited as being really, continually, and extensively, 
 concerned in the affairs of the present world. With the same clear- 
 ness, are fallen Angels also declared to be thus employed. 
 
 Nor is there any presumption against this interference of either. 
 We, it is true, could not know this fact, unless it were declared to 
 us ; or unless we were to become acquainted with it by experi- 
 mental evidence. But, that the rational inhabitants of one world 
 should be interested in the concerns of another, and, if allowed by 
 God thus to act, interfere in them, in a manner suited to their re-
 
 SER. XX.] FALLEN ANGELS. 321 
 
 spective dispositions, is in a high degree probable. We, certainly, 
 if we were able, and were permitted, to visit the planetary worlds, 
 should take such a part in the important concerns of their inhabit- 
 ants, as suited our dispositions. If we were governed by benevo- 
 lent motives ; we should save, or relieve, them, so far as was in our 
 power, from dangers and sufferings ; if by malevolent ones, we 
 should promote their distress and ruin.' We do in reality thus act 
 in this world ; not in our own affairs only, but in those of others ; 
 in the affairs of strangers, as well as of friends ; and of those in 
 distant nations and countries, as well as our own. But there is 
 nothing more unnatural, or improbable, in our interference, if it 
 were permitted, in the concerns of distant worlds, than in those of 
 distant nations. 
 
 4thly. There is no more difficulty in supposing, that the fallen 
 Angels accomplish evil in the divine kingdom, than that fallen men 
 do the same. 
 
 It is, indeed, originally improbable, that either men or Angels 
 should accomplish evil in the divine kingdom ; or, universally, that 
 evil should exist at all. But, since we know, that it does exist, 
 there is no more perceivable difficulty in attributing it to one class 
 of Intelligent creatures, than to another. Nor is there any expla- 
 nation of the agency of men in producing evil, which may not be 
 applied in a manner, equally satisfactory, to that of Angels. 
 
 5thly. That Jlngels should communicate thoughts, either good or 
 evil, to mankind, is originally no more improbable, than that zue 
 should communicate them to each other. We do this, daily and 
 hourly, in many ways, which are familiar to us by experience, but 
 which were originally unimaginable by ourselves, and probably by 
 any other finite beings. We show our thoughts to each other, by 
 words, tones, gestures, silence, hieroglyphics, pictures, letters, 
 and many other things. All these, antecedent to our experience 
 of them, were hidden in absolute darkness, from our conception. 
 If all mankind had been born dumb, no man would have entertain- 
 ed a single thought concerning the communication of ideas by 
 speech. The conveyance of thought by looks, also, if never expe- 
 rienced by us, would have been necessarily deemed mysterious and 
 impossible. Yet very many thoughts are thus conveyed by every 
 person living ; and with very great force ; and frequently with en- 
 tire precision. Nay, the countenance often discloses the whole 
 character at once. 
 
 The Angels communicate their thoughts to each other, we know, 
 because the Scriptures have declared the fact: that they may 
 communicate them to us, we have no solid reason to doubt. Of 
 the mode of communication, in either case, we know nothing ; and 
 are unable to conjecture any thing, but what is idle and useless. 
 But, that they may convey thoughts into our minds, as well as un- 
 derstand those, which arise in them, contravenes no analogy, and 
 no evidence. 
 
 VOL. I. 41
 
 322 FALLEN ANGELS. , [SER. XX. 
 
 Should it be said, that, when we communicate thoughts to each 
 ' other, we are conscious of the act, by which the thoughts are commu~ 
 nicated to us, and of the presence, and agency, of the communicator ; 
 but that we are conscious, in no instance, of communication from 
 Angels, and never per.ceive their presence, or agency : whence it is 
 reasonably concluded, that Angels do not convey thoughts to our 
 minds : I admit the declaration as just ; but deny the inference, 
 derived from it by the objector. There is no proof from any thing, 
 with which we are acquainted, that thoughts cannot be conveyed to 
 us by a being, of whose presence, and agency, in conveying them, 
 we are not conscious.- 
 
 In the Scriptures we are informed abundantly, that Gqd, by his 
 Holy Spirit,, communicates thoughts to mankind. But it is certain, 
 that we have no consciousness of his presence, and agency, in com- 
 municating them. Of the thoughts themselves, we are indeed con- 
 scious; but not of .the source, whence they are derived. The 
 same doctrine, for ought that appears, is equally applicable to our 
 reception of thoughts from Angels. 
 
 6thly. If good Angels may with propriety be supposed to promote 
 our obedience ; evil Angels may with the same propriety be supposed 
 to prompt us to disobedience. 
 
 If the Agency of these two classes of beings should be exactly 
 balanced; it is plain, that we could suffer no injury. There is no 
 reason to conclude, however, that the influence of good Angels 
 does not, upon the whole, overbalance that of evil ones. But all, 
 that is necessary to vindicate God, in the case supposed, (if even 
 this is necessary) is, that we be not, upon the whole, subjected by 
 their joint agency to any disadvantage. That we are thus sub- 
 jected,- "the Scriptures furnish us not a single reason to believe ; 
 nor can it be reasonably believed, unless, perhaps, where judicial 
 blindness is inflicted as a punishment on an obstinate sinner. On 
 the contrary, there is sufficient reason to conclude from the mercy 
 of God, as unfolded in the Scriptures, that he always causes the 
 Scale in this case to preponderate in our favour. 
 
 Thus have I considered all the material objections, which I 
 think of, against the existence, and agency, of Angels, particular- 
 ly evil ones, suggested by human Philosophy ; and, if I mistake 
 not, have proved them to be unfounded. I proceed, therefore, to 
 a particular consideration of the doctrines, contained in the text. 
 In this passage of Scripture, we are informed, 
 
 I. That after the Angels were created, a part of them kept not 
 their Jlrst estate : 
 
 II. That they left their own habitation: 
 
 III. That they are confined in chains under darkness : and, 
 
 IV. That they are reserved in this state unto the judgment of the 
 great day. 
 
 These propositions I shall briefly examine in the order specified. 
 I. After the Angels were created, a part of them kept not their 
 first estate.
 
 SER. XX.] FALLEN ANGELS 333 
 
 The Angels, who fell, were, in their first estate, of the same rank 
 and character, engaged in the same employments, and possessed 
 of the same happiness, which were enjoyed by their virtuous com- 
 panions. Accordingly, they are described by the same names in 
 1 Cor. xv. 24, and Ephes. vi. 10. This doctrine is also clearly 
 indicated in the text : where, in the original, it is said, that they 
 kept not their principality ; instead of their first estate; as it is im- 
 properly rendered in our Bible. All these blessings, however, they 
 lost by rebelling against God. Of this great and wonderful event ; 
 a revolt in the heavenly world, and among the highest order of cre- 
 ated beings ; we have no regular history in the Scriptures. Still, 
 we are abundantly assured by them, that it actually took place. 
 By various declarations, allusions, and hints, contained in them, we 
 are taught that Satan, an Angel of pre-eminent distinction in hea- 
 ven, rebelled, under the influence of pride and ambition, against 
 his Maker. In this deplorable enterprize, we further learn, that 
 multitudes of the heavenly host united with him ; and with the same 
 disposition, violated the law, and revolted from the government, of 
 God. That pride and ambition were especially the sins, by which 
 Satan and his companions fell, is, I think, sufficiently evident from 
 1 Tim. iii. 6 : where St. Paul, speaking of a Bishop, says, he rhust 
 not be a novice, vso<pu<rov, a new convert, lest, being puffed up with pride, 
 he fall into the condemnation of the Devil.- In this passage it is 
 plainly asserted, that the Devil was condemned for his pride, and 
 it is fairly presumable, that the same sin was the source of condem- 
 nation to his companions. The revolt appears to have been but 
 one ; to have existed at one time ; and to have united those, who 
 shared in it, in the same guilt, as well as in the same undertaking. 
 
 II. They left their own habitation. 
 
 By this phraseology, heaven is perhaps intended; or that happy 
 world, in which all the angels were originally united together 
 around the throne, and in the peculiar presence, of God. If this 
 sense be admitted, as by most persons it probably will be ; then it 
 would seem, that they voluntarily deserted this happy place, and 
 chose to withdraw themselves from its glorious blessings, rather 
 than continue under the government, from which they were derived. 
 If oixrjrrjpiov, the Greek word which is rendered habitation, denotes, 
 as some divines have supposed, some other residence, or station, 
 assigned them in some other world : then it would seem, that they 
 left this residence, and the principality, or government, that is, the 
 office, or station, which they held ; refusing to perform the duty, 
 assigned them by their Creator. -In either case, they were shut out 
 of Heaven ; and, as St. Peter informs us, were cast out by a final 
 banishment from God; and were nevermore permitted to return 
 to their former habitation. They had despised, and disturbed, the 
 happiness of heaven ; and therefore were permitted to enjoy it no 
 more. They were discontented with their blessings ; therefore 
 they were taken from them. They had revolted from their God; 
 therefore he cast them off.
 
 324 FALLEN ANGELS. [SER. XX. 
 
 III. They are confined, in chains under darkness. 
 
 Darkness is a state, obviously suitable for beings, to whom the 
 light of heaven was unsatisfactory and odious ; and chains are most 
 proper for beings, whose proud and wanton wishes were discontent- 
 ed with the glorious liberty of the sons of God. Both, also, united, 
 form a degradation, eminently fitted for beings, who, at the head of 
 the created universe, were impatiently ambitious of a higher station. 
 Both, at the same time, constitute a proper temporary punishment 
 for beings, who rebelled against the government of God himself ; 
 who kindled discord, even in heaven ; and to whom all their exalt- 
 ed blessings stood for nothing, while any higher and richer bless- 
 ings remained. 
 
 IV. They are reserved unto the judgment of the great day. 
 
 The punishment and degradation of these evil beings, are not 
 completed. They will hereafter be tried, and condemned, for all 
 the evils, which they will have wrought, or attempted, during the 
 continuance of this earthly system. These evils, however grati- 
 fying to them in the perpetration, will, after the judgment, return 
 upon their own heads : and, instead of the triumph for which they 
 hoped, and laboured, will cover them with eternal shame, and over- 
 whelm them in endless ruin. The chains, which they now wear, 
 are literally everlasting; and will confine them unto the judgment, 
 so that they cannot escape ; and will confine them for ever in the 
 sufferance of that misery, to which they have destined themselves 
 by a voluntary devotion. 
 
 Such, generally, is the Scriptural account of the character and 
 allotments of evil Angels. It will be proper to add a few more 
 particulars, derived from the same source. The Leader or Prince, 
 of these evil beings, was the tempter of our first parents ; the au- 
 thor of all the miseries, and an instrumental cause of all the sins, 
 which have followed that dreadful event. The same disposition, 
 which manifested itself in his rebellion in the heavenly world, was 
 here directed in the same manner against the government of his 
 Maker : a disposition compounded of malice, baseness, and treach- 
 ery. Hence he is styled in the Scriptures, the adversary ; the ca- 
 lumniator ; the father of lies ; the destroyer; a murderer, and a 
 liar, from the beginning. All his followers sustain the same dread- 
 ful and detestable character. So far as has been in their power, 
 they have deceived, betrayed, and destroyed the race of men ; have 
 been uniformly the enemies of God and mankind ; have tempted 
 them unceasingly to sin : and have especially persecuted and dis- 
 tressed the children of God. They powerfully excited the perse- 
 cution, and crucifixion, of the Redeemer; and the sufferings of 
 his Apostles and their followers. From that time to the present, 
 they have unceasingly pursued the same malignant course ; and 
 will hereafter, so far as they are permitted, delude, distress, and de- 
 stroy, unto the end of the world.
 
 SER. XX.] FALLEN ANGELS. 335 
 
 REMARKS. 
 
 I. In this passage, we find a short, but affecting account of one 
 of the most stupendous events, which have taken place in the Uni- 
 verse. 
 
 A vast multitude of Intelligent beings, of the first order in the 
 divine kingdom, excelling all other orders in knowledge, power, 
 and splendour, and unrivalled in the favour of God, rose up in re- 
 bellion against their Creator, Benefactor, and Sovereign ; lost their 
 pristine honour and happiness, their primeval virtue and dignity ; 
 sunk down to the depths of sin, shame, and misery ; and incurred 
 the endless hatred and contempt of all good beings. 
 
 From this singular and amazing event, many interesting truths 
 may be learned by us. 
 
 1 st. No created faculties, no Jinite holiness or happiness, furnish 
 sufficient inducements to prevent creatures from apostacy. 
 
 Angels fell. All others, therefore, may fall; and, if left to them- 
 selves, will fall. The true reason, why t he spirits of just men made 
 perfect, and the innumerable company of holy Angels, persevere in 
 their obedience, is evidently, I think, not their own inherent per- 
 fection, but the promise of God and his almighty power, especially 
 exerted to secure them from sin. Without this safeguard, they 
 would, at least in my view, be utterly unsafe, and plainly exposed 
 to destruction. We cannot but see, therefore, with what forcible 
 propriety our Saviour has taught us to pray after this manner. 
 Lead us not into temptation, but deliver us from evil! If Angels 
 needed a continual exertion of divine power to preserve them from 
 falling ; how much more do we, frail and feeble as we are, prone 
 by nature to sin, and easily overcome by temptation, need the same 
 exertions for our daily and hourly safety ! How constantly, and 
 earnestly, ought we to offer up these petitions ! How unceasingly 
 ought we to beseech God to keep our feet from falling, our eyes 
 from tears, and our souls from death / and to implore the influence 
 of his Holy and Good Spirit to make the meditations of our hearts, 
 and the words of our mouths, acceptable in his sight. He only can 
 preserve the bruised reed from falling asunder, and the dimly burn- 
 ing flax from being extinguished in everlasting darkness. 
 
 2dly. We are here taught, that pride could disturb the peace and 
 happiness of heaven, and prove the cause of endless ruin to a mul- 
 titude of inhabitants. 
 
 How great an evil then, is pride ! It overcast, in a moment, all 
 the beautiful and eternal prospects ; it eclipsed, in a moment, all the 
 splendour, virtue, and dignity, of Angels. What a vast, what an im- 
 measurable ruin did it here accomplish ! What a change did it make 
 in the Universe ! What an amazing change did it produce in those, 
 by whom it was exercised! How ought we, then, to tremble at the 
 indulgence of pride ; the sin, to which we are probably more prone 
 than to any other ! More, or less, it occupies every heart ; manifests
 
 326 FALLEN ANGELS. [SER. XX. 
 
 itself in all the conduct of the children of me ; and intrudes itself 
 into their piety, their benevolence, their prayers, their songs, their 
 alms, their humility, and their repentance. If Angels were so 
 odious in the sight of God, on account of their pride ; how odious 
 must we be! If they were ruined by it for ever; what will be- 
 come of us ? 
 
 3dly. We are further taught, that no creatures are so necessary 
 or important, to God, as to be secure from his anger when they sin 
 against him. 
 
 Angels sinned, and were destroyed. Who, then, if found of the 
 same character, will escape ? 
 
 Men often satisfy themselves, that they are safe in the falsely in- 
 tended reflection, that God never made men to damn them. I have 
 used the words, which I have frequently heard used to express this 
 miserable refuge of lies. It is undoubtedly true, in the strictest 
 sense, that God never created either men, or any other beings, for 
 this end; but it is equally true, that he has created men, and An- 
 gels also, who, after they were created, sinned ; and who, for their 
 sin, were condemned to final perdition. The phraseology, appar- 
 ently true, is substantially false ; and is used only for the purpose 
 of deceiving ourselves and others. The Angels might certainly 
 have used this language with more seeming force, and justice, than 
 we can ; but it could not save them, and, therefore, certainly can- 
 not save us. 
 
 The number of wicked men, often relied on in no small degree as 
 a foundation of hope and safety, is merely a foundation of sand. 
 The number of the wicked Angels did not avail them at all. Every 
 one of the rebels was destroyed as absolutely, as if no other had 
 been concerned in the rebellion. Their number, also, was im- 
 mensely great ; and one of them was of more worth and import- 
 ance, than many men united. 
 
 5thly. The punishment of the evil Angels is not disciplinary. 
 
 They have been already punished at least six thousand years ; 
 yet, instead of being reformed, they have grown worse continually; 
 and will grow worse, not only till the day of judgement, but proba- 
 bly for ever. The Scriptures inform us, that the punishment of 
 evil Angels is the same with that of evil men. The punishment of 
 evil men, therefore, is not disciplinary, but punishment properly so 
 called ; punishment designed to reward the sins, not to amend the 
 characters, of either Angels or men. Both are hopeless of amend- 
 ment ; yet both may be useful, although dreadful, examples to the 
 rest of the universe. There is not a reason to believe, that sin 
 was ever renounced, or a sinner reformed, except by the almighty 
 power of the Spirit of Grace. 
 
 II. We learn from these observations, that opposition to God, is 
 supremely odious and deformed. 
 
 This is the fundamental characteristic of Apostacy in both An- 
 gels and Men. Of this, the diabolical character is made up. How
 
 SER. XX.] FALLEN ANGELS. 357 
 
 odious and deformed is it most justly accounted ! How false ; how 
 malicious ; how cruel ; how base ; how detestable ! . Let it be 
 remembered, that all opposition to God, is, in nature and. sub- 
 stance, the same ; and that it differs not in kind, but merely in 
 degree. 
 
 III. In how many respects do wicked men resemble wicked An 
 gels ! 
 
 Like them, do wicked men exalt themselves against God, hate 
 his government, oppose his designs, and revile his character; in- 
 flate themselves with pride ; murmur at their own allotments ; covet 
 the enjoyments of others ; corrupt their fellow-creatures ; tempt 
 them to iniquity ; and defraud them of endless life. Like them, 
 do they hate, envy, injure, calumniate, and destroy. How much 
 of the history of this great world has resembled a history of 
 fiends ! How much of it has been a history of falsehood, fraud, 
 treachery, pollution, slanders, contentions, murders, oppression, 
 slaughter, irreligion, impiety, profaneness, and blasphemy ! How 
 readily have evil men, like evil angels, undertaken to rival God; 
 and demanded the homage, worship, and obedience, due to him 
 alone ! 
 
 How laboriously do Infidel writers, even now, oppose their 
 Maker, and their Redeemer ; and strive to shut both their fellow- 
 men and themselves out of heaven ! Particularly, with what fre- 
 quency, and constancy, do they repeat the v.ery falsehood, which 
 was first told to the parents of mankind : .Although ye disobey God, 
 ye shall not surely die. How continually do wicked men, by ar- 
 gument, ridicule, eloquence, and example, tempt each other to sin 
 against God ! How great a part of their life and labours do multi- 
 tudes spend in this employment ! Where can we find a moral dis- 
 tinction between this conduct, and that of fallen Angels ? 
 
 IV. The same punishment, which is reserved for evil Angels, is 
 accordingly reserved for evil men. 
 
 This punishment was prepared, at first, for the Devil and his 
 Angels. But Christ, the final Judge of the quick and the dead, has 
 informed us, that impenitent men shall, at the great day, stand with 
 them on the left hand ; be included in the same sentence ; and de- 
 part to the same place of torment. Both will have been embarked 
 in one cause ; will have sustained one character ; and will, there- 
 fore, share in one allotment of wo. Perhaps there is not a more 
 affecting, more overwhelming consideration to a serious mind, than 
 this : that evil men will hereafter be confined in the same habita- 
 tion with these hateful beings ; who are possessed of a disposition 
 to do every thing, which is injurious to God, and their fellow-crea- 
 tures, and to perpetrate all the crimes dictated by malice, cruelty, 
 deceit and revenge. To be imprisoned in this world with a collec- 
 tion of abandoned villains ; to be hated and despised, deceived and 
 betrayed, oppressed and insulted, wounded to the soul with un- 
 ceasing cruelty and treachery, and broken down by scorn and in-
 
 328 FALLEN ANGELS. [SER. XX. 
 
 science, even for our present momentary life ; would, I think, be a 
 lot sufficiently dreadful to lacerate the soul with agony. What then 
 must be the nature and misery of a confinement with these power- 
 ful, active, sagacious beings ; whose minds are all malice, fraud, 
 and cruelty; and whose endless being is only a succession of rage, 
 revenge, and despair !
 
 SERMON XXI. 
 
 CREATION. THE EARTH. 
 
 GESESIS i. 1. In the beginning God created the Heaven and the earth. 
 
 IN the four preceding sermons, I have briefly considered the 
 several things, intended in the Jewish use of the word Heaven; 
 and made some observations concerning the character and circum- 
 stances of those beings, who either are, or have been, Inhabitants oj 
 the Supreme Heaven. The next subject of examination in our 
 progress, is the World, which we inhabit. 
 
 In the history, given by Moses of this great work, we are in- 
 formed, 
 
 In the first place, that, together with the rest of the material sys- 
 tem, it was made of nothing ; or, in other words, the materials were 
 brought into existence, of which the world was afterwards composed. 
 That we might be at no loss concerning this truth, Moses has 
 taught it distinctly in Genesis ii. 3 ; where he informs us, that God 
 rested from all his works, which he created, and made / or, as in the 
 original, created, to make. Of the energy, by which this mighty 
 effort was accomplished, the Psalmist gives us a most sublime 
 conception, when he says, concerning the Creator, that He spake, 
 and it was done ; he commanded, and it stood fast. These mate- 
 rials, after they were first brought into being, were, originally, a 
 mere mass of confusion, in the language of the Divine Writer, 
 without form, and void; and are styled, successively, the earth, 
 the waters, and the deep. 
 
 Secondly. The first element, separated from the Chaos, was light} 
 the most wonderful, and the most useful, of all material objects. 
 At this time, it seems not to have been gathered into any common 
 receptacle ; as, according to the received philosophy, it is at the 
 present time ; but to have been diffused extensively through the 
 universe. It is possible, that this may now be its real state ; and 
 that the sun, and stars, instead of being in themselves luminous, 
 may merely possess the power of originating its motion, and di- 
 rection. That period of darkness, which intervened between the 
 creation of the Chaos, and the production of light ; and that pe- 
 riod of light, which preceded the next return of darkness, consti- 
 tuted the first day. In reference to this event, the Israelites were 
 commanded to celebrate their Sabbath from evening to evening : this 
 being the true course of a natural day. 
 
 Thirdly. The next event in this great work was the constitution 
 of the Firmament, and a division of the chaotic mass into two great 
 VOL. I. 42
 
 330 . EARTH. . [SER. XXI. 
 
 parts, one beneath and one above the Firmament. This was the 
 work of the second day* 
 
 Fourthly. This was followed by the separation of the land from 
 the waters ; the land being named Earth; and the great collections 
 of water, Seas. 
 
 To this, immediately succeeded the creation of grass and herbs, 
 of shrubs and trees. These were all formed with the power of re- 
 production, and of continuing their respective kinds in this manner 
 to the end of the world. By a wonderful process of vegetation, 
 they were enabled to 'yield, each its own proper seed : a minute 
 particle, which being committed to the earth, a plant of the same 
 nature and properties regularly springs up, and gradually advances 
 to its perfection. Thus vegetables have existed in every age, of 
 the same kinds, which were formed on the third day of the Crea- 
 tion ; and have ever constituted much of the food of both men and 
 animals, and not a little part of the pleasures, enjoyed by both. 
 With the creation of these, terminated -the third day. 
 
 Fifthly. On the fourth day were created the lights of heaven, par- 
 ticularly the sun and moon. 
 
 As I have heretofore considered these, in the discourse on -the 
 Heavens ; it will be unnecessary to repeat here what I have so 
 lately said. I shall, therefore, confine myself to a few additional 
 observations. 
 
 These luminaries were set in the firmament of heaven, to divide 
 the day from the night ; and to be for signs and for seasons, for 
 days and for years. Accordingly, they have been the great means 
 of distributing time, from the beginning, into all its important divi- 
 sions ; enabling us to form the chronology of the world, to ascertain 
 the order and connexion of all historical events, and to regulate, 
 by correct dates, our various useful business. 
 
 The Sun, at the same time, is the great fountain of light to this 
 world, and to all those, which are united in our system ; and thus 
 enables the inhabitants to pursue successfully their necessary em- 
 ployments. It is the Parent, also, of that universal vegetation, 
 with which the earth is so beautifully adorned, and on which, we 
 are so obviously dependent for the existence of health, comfort, 
 and life. Not less absolutely, and still more immediately, is our 
 life, together with our activity, dependent on the presence, warmth, 
 and energy, of this fountain of light. In a word, whatever lives 
 and moves, lives and moves by the influence of the sun ; and with- 
 out his presence, eternal night, and eternal winter, would reign with 
 boundless desolation over this habitable globe. 
 
 The moon, also, is inestimably useful to mankind in the beauti- 
 ful light which she gives by night, in the important changes, which 
 she accomplishes in the ocean, and the atmosphere ; and in be- 
 coming, in connexion with the other luminaries of heaven, the 
 source of a great part of our skill in Navigation, and our knowledge 
 of Geography, and Astronomy.
 
 SER. XXI.] ARTH. 33 j 
 
 Sixthly. When the earth was thus prepared to l>e a habita- 
 tion of living beings ; God said, on the morning of the fifth day. 
 Let the waters bring forth abundantly the moving creature that hath 
 life; and fowl, that may fly above the earth in- the open firmament 
 of heaven. Immediately the ocean, and the air, were filled with 
 their respective inhabitants. The innumerable useful and delight- 
 ful purposes, which they were destined to accomplish, and which 
 accordingly they have accomplished to the present time, it will be 
 unnecessary to particularize on the present occasion. 
 
 Seventhly. On the sixth, and last, day of the creation, the Earth 
 was replenished with the four-footed beasts, and creeping things, by 
 which it has been ever since inhabited. These, also, so useful to 
 man, and so indispensable to his comfortable existence, are so 
 well known, as not to demand any account of .their nature or des- 
 tination, .from me. 
 
 Eighthly. All these works of the Divine hand were severally pro- 
 nounced by their great Jluthor to be very good. Such indeed was 
 the original nature of them all. This world was formed to be a 
 delightful residence. Its surface was beautiful ; its soil fertile with- 
 out decay ; its seasons vernal ; its atmosphere, waters, and pro- 
 ductions, pregnant with life ; and all its inhabitants, pacific, useful, 
 and happy. In the country of Eden, the Lord God planted also 
 a garden, to become the appropriate residence of the first man, 
 and here he made to grow every tree, that is pleasant to the sight, 
 and good for food. This Paradise, was the beautiful Metropolis 
 of a beautiful world. 
 
 REMARKS. 
 
 From these observations, we learn, 
 
 1st. How mighty and majestic a work was the creation of this 
 world! 
 
 The Earth is a vast and solid globe, composed of particles, so 
 small as to be imperceptible to us, united by the energy which 
 called them into being, and holden together by the same energy 
 in a manner wholly incomprehensible. This globe is hung upon 
 nothing ; and Tnoved through the fields of Ether with amazing ve- 
 locity, and yet with infinite ease, by the hand of its Creator. Too 
 great to be moved at all, perhaps, by all created Intelligences, it 
 has yet for many thousand years been rolled on with perfect ease 
 by Him, who fainteth not, neither is weary. It has also moved al- 
 ways in its own place, and in perfect harmony with other worlds. 
 Its motion, at the same time, is so regular and undisturbed, as to 
 be imperceptible to its inhabitants ; and yet so rapid, as to outrun 
 every human conception. 
 
 In a manner not less wonderful, it turns its face continually to 
 the sun ; and derives light, and warmth, and energy, for the com- 
 fort of its inhabitants, the production of its fruits, and the accom- 
 plishment of the business, allotted to the race of man.
 
 332 EARTH. [SER. XXI. 
 
 How expressive of infinite Power, were the acts of calling it into 
 being, uniting its parts, preserving its structure, moving it through 
 the boundless void, and regulating with perfect harmony all its 
 various affections ! 
 
 How expressive of infinite Wisdom is the endless diversity of 
 beings, which it contains ; their structure, qualities, and uses , their 
 relations, and dependences ; their wants, and supplies ; their end- 
 lessly various beauty, novelty, and grandeur ! 
 
 Nor is infinite Goodness less wonderfully manifested by the boun- 
 ty, every where displayed, in providing for the least as well as the 
 greatest; in making the least, that \tmight be provided for ; and in 
 giving to each its own peculiar happiness. How evidently are all 
 these things the work of a God ! 
 
 2dly. How wonderful is the Order of things, which was establish- 
 ed at the Creation. 
 
 This subject may be advantageously divided into two parts : 
 The order of things, which is permanent j and that, which is sub- 
 ject to perpetual revolutions. 
 
 Of the former class, are the stable position of the globe at given 
 distances from the heavenly bodies ; the position of its poles ; its 
 regular motions round its axis, and round the sun, by which the 
 revolutions of the seasons, and the returns of day and night, are 
 accomplished ; the steady attractions of gravitation and cohesion, 
 which produce the stability of the earth itself, and all its great 
 affections. All these are indispensable to the existing state of the 
 world and its inhabitants. The order of these things I call perma- 
 nent, although subject to many changes, and in several instances a 
 mere series of changes ; because they are stable, regular, and un- 
 varying in their nature. 
 
 The other and more mutable course of things respects the ani- 
 mal, vegetable, and mineral, kingdoms ; the state of the atmosphere, 
 the ocean, and the surface of the earth. These all are subjects 
 of unceasing changes ; and several of them of continual decay, and 
 continual renovation. Plants and animals are formed to renew and 
 perpetuate their kinds through an indefinite period ; and, were the 
 date of the earth to be sufficiently protracted, to continue them for 
 ever. Nor are mineral substances, so far as they are liable to 
 decay, unprovided with the means of re-production. Stones decay, 
 and return to earth ; and earth is petrified, or hardened into stone. 
 Ores are supposed to be exhausted and renewed. Gems, and 
 other beautiful substances, are multiplied ; and worn out. Soils 
 are furnished anew for the most luxuriant vegetation. The ocean 
 is also, in a sense, emptied, and filled again. From that great store- 
 house of waters, vapour perpetually ascends, and is discharged on 
 the earth, in rain, snow, and hail, in mists and dews : while the 
 earth, through its various channels, returns again its tribute of 
 waters to the ocean. Thus, in the language of the wisest of men ; 
 
 " Generation goeth, and generation cometh ; 
 But the earth doth ever abide.
 
 SER. XXI.l EARTH. 333 
 
 The Sun also riseth, the Sun also setteth, 
 
 And hasteth to the place where it rose ; 
 
 It passeth to the south : again it circleth to the north. 
 
 Round and round goeth the wind, 
 
 And ever repeateth its circuits. 
 
 All the rivers run down into the sea ; 
 
 Yet the sea doth not overflow : 
 
 To the place, whence the rivers go forth, 
 
 To the same, to flow again, do they return. 
 
 All the things, thus at their task, no man can recount ; 
 
 The eye would not be able to behold them, 
 
 Nor would the ear be competent to hear them." 
 
 Sdly. How wonderful are the Uses of the various things, which 
 constitute this earthly system ! 
 
 How important to mankind is the Mineral Kingdom ! How indis- 
 pensable is the soil for vegetation ; the stones and clay for build- 
 ing ; the peat and coal for fuel ; the metals for all the necessary 
 and ornamental arts of life, and for the existence of almost every 
 thing, which we name a convenience, or a comfort. Iron, alone, 
 is indispensable to the employments, and even to the existence, of 
 civilized life. Without it, Agriculture, Commerce, arts, and science, 
 would dwindle speedily into nothing ; and, but for its aid, would 
 never have been. 
 
 To minerals, also, we are indebted for medicines, of the most 
 valuable nature ; indispensable to the restoration of health, and the 
 continuance of life. 
 
 What, then, shall be said of the Vegetable Kingdom / of grass, as 
 food for cattle ; and herbs, and grains, as the food of men ; of the 
 flax, cotton, and hemp, with which we are clothed ; of trees, as the 
 materials of fuel, building, and fencing ; and as the means of accom- 
 plishing a multitude of other purposes, equally demanded by ne- 
 cessity and comfort ? 
 
 Finally, What shall be said of the Animal Kingdom ? of the horse, 
 the ox, the cow, the camel, and the sheep, of the furry tribes, and 
 the silk-worm ; all of which so largely contribute either to the hus* 
 bandry of man, his food, his clothing, or his pleasure ? 
 
 Nor ought we, in considering the nature of earthly things, to 
 forget them, as the delightful means of Beauty and Grandeur. 
 
 Were all the interesting diversities of colour, and form, to disap- 
 pear ; how unsightly, dull, and wearisome, would be the aspect of 
 the world ! The pleasures, conveyed to us by the endless varieties, 
 with which these sources of beauty are presented to the eye, are 
 so much things of course, and exist so much without intermission, 
 that we scarcely think either of their nature, their number, or the 
 great proportion, which they constitute in the whole mass of our 
 enjoyment. But were an inhabitant of this country removed from 
 its delightful scenery to the midst of an Arabian desert ; a bound- 
 less expanse of sand ; a waste, spread with uniform desolation, en- 
 livened by the murmur of no stream, and cheered by the beauty of 
 no verdure ; although he might live in a palace, and riot in splen-
 
 EARTH [SER. XXI 
 
 dour and luxury, he would, I think, find life a dull, wearisome, 
 melancholy round of existence ; and amid all his gratifications, 
 would sigh for the hills and valleys of his native land, the brooks, 
 and rivers, the living lustre of the Spring, and the rich glories of 
 the Autumn. The ever-varying brilliancy and grandeur of the 
 landscape, and the magnificence of the sky, sun, moon, and stars, 
 enter more extensively into the enjoyment ot mankind, than we, 
 perhaps, ever think, or can possibly apprehend, without frequent 
 and extensive investigation. This beauty and splendour of the 
 objects around us, it is ever to be remembered, is not necessary to 
 their existence, nor to what we commonly intend by their useful- 
 ness. It is, therefore, to be regarded as a source of pleasure, gra- 
 tuitously superinduced upon the general nature of the objects 
 themselves ; and, in this light, as a testimony of the divine good- 
 ness peculiarly aft'ecting. 
 
 Still more deeply, ought we to regard this part of the Creation, 
 as exhibiting, in the most convincing manner, the. Being and Agency 
 of God. 
 
 How plainly, how delightfully, how solemnly, is this glorious 
 Being seen every where in these works of his hands ! All these 
 changes are the result of a cause, adequate to' their production.' 
 The living, acting thing, called Man, is never directly perceived 
 by other men. We see motions ; and know that there is one who 
 moves. We hear a voice ; and know that there is one who speaks. 
 We perceive actions ; and know that there is an agent who gives 
 them birth. This agent we denominate Man. So in every place, 
 in every thing, and during every moment, we behold throughout 
 the creation, a perpetual progress of most wonderful events ; and 
 know that an Agent, to us invisible, but adequate to their produc- 
 tion, effectuates them all. This agent, we call God ; and discern 
 his being, character, and presence, as directly, and clearly, as we 
 discern the being, character, and presence, of man. Thus all 
 things hold out to every attentive eye, the living, acting, governing, 
 Jehovah. 
 
 At the same time, this earthly system strongly displays the An- 
 ger of God against the sins of men. 
 
 Amidst all these pleasing manifestations of the Creator, the 
 world around us furnishes, also, many proofs of his displeasure. 
 The storm plunges multitudes in the deep. The lightning destroys 
 its victims in a moment. The famine sweeps its millions to the 
 grave. The volcano overwhelms towns and 'cities with deluges of 
 fire. The pestilence, walking in darkness, drives before it whole 
 nations into eternity : While death, both with and without the aid 
 of these ministers, empties, once in thirty years, the world of its 
 inhabitants. What awful, as well as decisive proofs, are here 
 furnished, that the Maker of all things regards our race with 
 severe and terrible displeasure ! How solemnly do they impress 
 this humiliating truth upon every serious mind ! How forcibly
 
 SEP. XXI.] EARfH. 335 
 
 do they summon us to repent, and reform, that we may find 
 mercy ! 
 
 . There is still another point of view, in which these works ought 
 to be remembered on the present occasion. Every thing in crea- 
 tion and providence, appears not only to be useful, but to have many 
 uses, and to answer very many purposes. God, so far as we can 
 understand his agency, accomplishes his ends by the most direct, 
 the simplest, and the fewest means. 
 
 " In human works, though laboured on with pain, 
 A thousand movements scarce one purpose gain ; 
 In God's, one single can its end produce, 
 Yet serves to second too', some other use."* 
 
 Thus Water and Iron become means of ends innumerable. 
 The latter enters, to a vast extent, into 'almost all human arts and 
 concerns : while the former is almost every where diffused through 
 the greaf system of benefits, which God has provided for mankind. 
 
 A great part of the usefulness, found in the objects of this world, 
 arises from the Order established among them, and mentioned un- 
 der a former head of discourse. From this order, springs all the 
 forecast of the human mind. By observing the regular succession 
 of causes and effects around us, we learn to judge, with a good de- 
 gree of correctness, from past events^ concerning those which are 
 nature. The nature of the seasons, exhibited in their past revolu- 
 tions, teaches us how to prepare ourselves against both heat and 
 cold ; to sow our seed in the spring, and gather our harvests in the 
 summer and autumn ; to shelter ourselves from the inclemencies of 
 the sky ; -to make the necessary provision for ourselves and our fa- 
 milies ; and to adjust, universally, the arts and business of life. 
 By the regularity of the system, all our profitable employments are 
 wholty directed. Without this guide, we could plan nothing ; we 
 could accomplish nothing ; and should literally be unable to con- 
 jecture what a day, an hour, or a moment, would bring forth. Our 
 existence would be a mere succession of accidents. Nor can we 
 conceive how, in such a state, any means could be furnished, by 
 which we might either enjoy comfort, or prolong our lives. 
 
 From the same source, arises, in a chief measure, that full, un- 
 answerable proof of the existence, and character, of God, which is 
 presented by these works of his hands. The wisdom of God is prin- 
 cipally seen in the design, and contrivance, exhibited throughout 
 the globe. But contrivance and design, appear only in the adap- 
 tation of means to ends : and wisdom is visible only in the choice 
 of good ends, and of fit means to accomplish them. I have alrea- 
 dy remarked, that without this regularity, our existence would be a 
 mere succession of accidents. This would be equally true of the 
 whole course of events. There would be, visibly, neither means, 
 nor ends. If second causes existed, they would be unperceived ; ' 
 and their efficacy, being continually variable, could never be dis- 
 * Essay on Man, part i. line 53.
 
 336 EARTH. [SER. XXI 
 
 cerned. All things, therefore, would naturally be attributed to 
 chance. Who, then, would be able to refute the doctrines of Epi 
 curus ; or to prove satisfactorily the perfections, or even the ex 
 istence, of God ? 
 
 4thly. How interesting an object is the destination of this zcorld! 
 
 The Earth was designed to be the habitation of immortal beings, 
 whose numbers, the human mind is unable to limit. Every one of 
 these is an heir either of endless happiness or endless wo. All of 
 them, also, have apostatized from God, and exposed themselves to 
 final condemnation. In this state of things, this world became the 
 theatre of the most wonderful work, which, so far as our knowledge 
 extends, has ever existed. The Son of God descended from Hea- 
 ven, and, passing by the angels, took upon him the seed of Abraham; 
 suffered the distress of a humble, persecuted life ; died on the cross; 
 and was buried in the grave ; to expiate the sins of men. In con- 
 sequence of this expiation, the Spirit of truth has here shed his re- 
 newing influence on the human soul ; and has sanctified, and will 
 hereafter sanctify, a multitude, which no man can number, of all na- 
 tions, kindreds, and tongues. All these, by a patient continuance in 
 well-doing, will seek for glory, honour, and immortality ; and will 
 find, a new, eternal life. By their union to Christ, and their in- 
 terest in his mediation, they will hereafter become, together with 
 the angels who kept their first estate, inhabitants of the Supreme 
 Heaven, and attendants upon the throne of God. This is a desti- 
 ny, to which, so far as we are informed, no other virtuous beings 
 will ever be raised. Thus this world is a scene of transactions, 
 such as probably never existed in any other : and its inhabitants 
 are heirs of glory and happiness, in which they will be rivalled only 
 by the Angels of God. 
 
 5thly. These considerations exhibit the unreasonableness of sexe- 
 ral Objections, made against the Divine origin of the Scriptures. 
 
 First. The representation of the Scriptures, that the Creation was 
 accomplished progressively, and not instantaneously, is declared to 
 be unworthy of God. 
 
 It will be admitted, that Moses has taught, not only in the most 
 explicit, but in the most sublime manner, that it was perfectly easy 
 for God to create the world in an instant. Let there be light, said 
 this glorious Being, and there was light : Let there be a firmament, 
 and there was a firmament. Let the waters be separated from the 
 waters, and they were, separated. He, who can do these things in 
 this manner, can do any thing in any manner, that shall please him. 
 No other representation of power was ever to be compared with 
 this. Nor has any one of those, who have followed Moses, whether 
 inspired or uninspired, rivalled him in sublimity of narration. 
 
 But, while he exhibits the omnipotence of God in so impressive 
 a manner, he gives us an account of the Creation, which is both 
 intelligible, and useful. Had the work of Creation been instanta- 
 neously performed ; it would have been totally incomprehensible
 
 SER. XXI.] EARTH 337 
 
 even by the Angels, who were witnesses of it : and the history of it 
 would have been totally useless to ourselves ; except merely as 
 settling the point, that the world was created. The first verse in 
 the Bible, would have contained the whole. Nor could any thing 
 have been added to it with propriety, unless that God called the 
 universe into existence by his word. How much more interesting, 
 comprehensible, and delightful, is the whole chapter, in which that 
 verse is contained ! In a far higher proportion was the actual pro- 
 gress, and order, of this great work intelligible, interesting, and de- 
 lightful, to the Sons of Got?, who were witnesses of its accomplish- 
 ment. They saw, and understood, much of what w r as done : u-e 
 read, and understand, not a little. The history of the Creation, as 
 written by Moses, is the noblest history, which was ever written by 
 man. With perfect simplicity it unites supreme grandeur ; and 
 has accordingly received the highest testimony of Criticism, from 
 the time of Longinus to the present day. 
 
 It is further to be remembered, that by means of this order of 
 Creation, the Sabbath, the great source of piety, and eternal life, to 
 man, was ushered info the world with a solemnity, unrivalled and in- 
 finite. God rested, say the divine writers, from all his works, which 
 he created and made ; the morning stars sang together, and all the 
 sons of God shouted for joy. What a Sabbath was this ! Who, 
 with such an example before him, can refuse to keep this day holy 
 unto the Lord? Who does not see, that the very existence of this 
 example, and all its consequent influence, arose out of the ordei 
 of the Creation, recited by Moses ? 
 
 Secondly. Another objection, urged by Infidels against the Divint, 
 origin of the Scriptures, is derived from the date, assigned by them 
 to the Creation. 
 
 "Can it be supposed." say these men, "that God existed so 
 many millions of ages, alone ; and began the work of creating, on- 
 ly six thousand years ago ?" This question has been often asked 
 with confidence, and even with triumph. But it has been always 
 asked without good sense, or consideration. Yet, as there are per- 
 sons, who will ask it. and others who will suppose it to possess 
 real weight ; it will not be improper to give it a momentary atten- 
 tion. I answer then, 
 
 (In the first place) That the Scriptures do not assert the existence 
 of created things to have been begun at the time, when this world 
 was made ; and there is no presumption against the formation of 
 this world at the time specified. There is no more reason to con- 
 clude, a priori, that worlds may be created at different times, but 
 must all be brought into existence co-etaneously, than there is to 
 form the same decision concerning trees, animals, or men. 
 
 (2dly.) If all things were created at the time, specified by Mo- 
 ses; then it is certain, that the Creation existed as soon as was pos- 
 sible. Between the eternity of God, and any supposable date or 
 Creation, or commencement of time, there is, there can be. no pos- 
 
 VOL. I. 43
 
 338 EARTH. [SER. XXI. 
 
 sible relation; and therefore no possible comparison. To the 
 eternity of Him, with whom one day is exactly as a thousand years, 
 and a thousand years as one day $ who inhabiteth eternity at once ; 
 whose duration is an omnipresent JVbzo ; our successive existence, 
 and the periods by which it is reckoned, have no reference what- 
 ever. To Him, time and date have no relation, and are obviously 
 nothing. 
 
 (3dly.) Had the world been created at the commencement of any 
 imaginable past period ; suppose a billion of years ; at the end of six 
 thousand years from its first creation, the same objection would 
 have beenmade against the date of its existence with exactly the same 
 force. It might then have been asked, with exactly the same pro- 
 priety, " Can it be supposed, that God existed so many millions of 
 ages alone ; and began the work of creating, only six thousand 
 years ago ?" The objectors appear not- to perceive, that by reced- 
 ing into past duration, they approach no nearer to a goal ; but that 
 while they amuse themselves with the dream of advancing towards 
 a satisfactory limit, the same vast still expands immeasurably be- 
 fore them. 
 
 From the regular order of things, Infidels have also determined, 
 
 Thirdly, That the Universe is eternal, and have hence denied the 
 revelation of the Scriptures. 
 
 St. Peter has taught us, that in the last days there should be scoff- 
 ers, walking after their own lusts, and saying, Where is the promise 
 of his coming ? For, since the Fathers fell asleep, all things con- 
 tinue as they were from the beginning of the World. This predic- 
 tion, we ourselves see verified. There have long been, -there are 
 now, just such scoffers, just such objectors. The regular order of 
 things, established in this world, has long been the source of per- 
 tinacious opposition to the word, the government, and even the ex- 
 istence, of God ; and the design of the opposition has uniformly 
 been to overthrow the promise, and the probability, of his coming 
 to Judgment. 
 
 The general doctrine of these men has been this : " The mate- 
 rials of the universe were self-existent and eternal. By means of 
 these materials, fate, necessity, destiny, or a blind succession of 
 causes, have produced, such beings and events, as have hitherto 
 existed." At the same time, another class of Infidels pronounce 
 all such beings and events to be the result of mere chance. Regu- 
 lar as the present system is ; they professedly find in it sufficient 
 irregularity to warrant them in making this conclusion. Singular, 
 indeed, must be that state of things, which is sufficiently regular to 
 support the former of these doctrines, and sufficiently irregular to 
 warrant the latter. According to these schemes, taken together, 
 there neither is, nor can be, any proof of the existence and govern- 
 ment of God, either in the present, or in any supposable, state of 
 things. The only remaining mode, by which the Creator can 
 make himself known to mankind, is Revelation; and the possibility
 
 SER. XXI.] EARTH. 339 
 
 of this, several of these men roundly deny. Men, indeed, make 
 known themselves to each other, every day, by speaking, moving, 
 and acting. Even common modesty, as well as common sense, 
 could not, one would think, believe this to be beyond the power, 
 and skill, of the omnipotent and omniscient Creator of men. 
 
 The two schemes of existence, here specified, have been suffi- 
 ciently examined in the second of these discourses. All that I have 
 intended here, was barely to remind you of the manner, in which 
 men of this character have thought proper to reason ; and to show 
 you, that their views of the universe, and its Author, flow from the 
 heart, and not from the head. 
 
 Fourthly. Infidels object the Miracles, recorded in the Scriptures, 
 against their dinine origin ; on the ground, that there is an univer- 
 sal presumption against the .existence of a miracle. 
 
 Those, which are styled the laws of nature, were, it will be re- 
 membered, subsequent in their existence to the Creation. This 
 work could not, therefore, be in any sense conformed to them ; but 
 was an immediate act of Divine power ; absolutely new, conform- 
 ed to no analogy, and existing in a manner wholly miraculous. 
 What is thus true of the work of Creation, at large, is equally true 
 of the act, by which each individual thing, originally created, was 
 brought into being. There have, therefore, been many millions 
 of miraculous productions ; and in this vast number of instances, 
 miracles have been certainly wrought. Of course, there is the 
 strongest presumption of their existence in other cases. We know 
 that they have been actually wrought, when there was a sufficient 
 occasion ; and cannot rationally doubt, that on every other such 
 occasion they would be wrought again. Nothing more, therefore, 
 can be necessary to prove their existence, than fair unexceptiona- 
 ble testimony. 
 
 6thly. If this great work is thus wonderful ; how wonderful, how 
 glorious must be its Author ! 
 
 All these things, He contrived and executed. All of them are 
 merely pictures, or archetypes, of the thoughts, originally existing 
 in the Uncreated Mind. Whatever is beautiful, useful, majestic, 
 or exalted, is only a display of the beauty, excellence, greatness, 
 and sublimity, of Divine perfection. How naturally do our first 
 Parents exclaim, in the language of the great English Poet, 
 
 " These are thy glorious works, Parent of good, 
 Almighty ! thine this universal frame, 
 Thus wondrous fair; thyself how wondrous then, 
 Unspeakable !" 
 
 What an astonishing act must it have been to create a world, its 
 furniture and its inhabitants, together with all their natures and 
 qualities ; and to prepare them for all their successive operations 
 many of these inhabitants destined to live, and many of these ope- 
 rations destined to affect them, throughout eternity. 
 
 What a Mind must that be, which could contain an exact, as
 
 340 EARTH. [SER. XXI 
 
 well as comprehensive, scheme of all the parts, characteristical 
 qualities, and operations, of such a work ; which, without confu- 
 sion, or mistake, could see through the whole, and discern every 
 consequence, even in the remotest ages of being, which could so 
 exactly prescribe the nature, determine the operations, and limit 
 the number of parts, however great, however minute ; and in the 
 progress of duration find no cause for the least change in the work, 
 or the least deviation from the system ! 
 
 Such are the views, which justly arise from the contemplation of 
 our world, as it now is. How much more forcibly would they have 
 been impressed on our minds, had we lived in the same world, as it 
 came fresh and fair from the hands of the Creator, when He sur- 
 veyed every thing, that he had done, and pronounced it -eery good ' 
 How delightfully should we have been affected by the objects, con- 
 tained in the present world, had we been superior to death, and des- 
 tined to live for ever; had we been planted in Eden, where the air, the 
 earth, and the waters, teemed with life ; and immortality breathed in 
 the winds, flowed in the streams, ripened in the fruits, and exhaled 
 from the flowers ! At the side of our first Parents, and encircled by 
 Paradise, how instinctively should we have exclaimed, Worthy art 
 thou, Lord, to receive blessing, and glory, and honour, and power, 
 for thou hast made all things, and for thy pleasure they are, and 
 were created! 
 
 The source of all these wonders, is the Lord Jesus Christ. For 
 by Him were all things created, that are in Heaven and that are in 
 earth, visible and invisible, whether they be Thrones, or Dominions, 
 or Principalities, or Powers ; all things were created by him, and 
 for him ; and he is before all things ; and by him all things consist. 
 To him, therefore, is this admiration and glory due ; and to him 
 the obedience, confidence, and worship, which the Creator of the 
 universe justly challenges from his Intelligent Creation.
 
 SERMON XXII. 
 
 CREATION. MAN. 
 
 GENESIS i. 26, 27. And God said, Let us make Man in our image, after our like- 
 ness; and let them have dominion over the fish of the sea, and over the fowl of the air, 
 and over the cattle, and over all the earth, and over every creeping thing thai creep- 
 elh upon the earth. So God created Man in his own image ; in the image of God 
 created He him : male and female, created He them. 
 
 IN several preceding discourses, I have considered the forma- 
 tion of the Heavens, the Character and Circumstances of Angels, 
 both Virtuous and Fallen, and the Creation of the World, in which 
 we dwell. The next subject of our investigation, is Man. This 
 subject, though far less splendid than several of the preceding 
 themes of contemplation, is yet peculiarly interesting to us. Every 
 thing that relates to it, must directly and intimately concern our- 
 selves ; and nothing of this nature can be, to us, uninvested with 
 serious importance, or undeserving of our particular attention. 
 
 Nor is this the only point of view, in which Man claims a high re- 
 gard. God himself has bestowed an attention upon them, which has 
 not been given even to angels themselves. Angels, when they fell, 
 were banished for ever from the presence and favour of their Crea- 
 tor. But, when Man had fallen, the Son of God descended from 
 Heaven ; assumed our nature ; lived in this world a suffering life ; 
 and died a shameful death ; that we might be saved. From the 
 grave, also, He arose on the third day ; ascended to Heaven ; sat 
 down at the right hand of God the Father ; and became Head over 
 all things for the benefit of his Church. Angels themselves are 
 employed by Him in promoting this mighty work; and are all mi- 
 nistering spirits, sent forth to minister for them, who shall be heirs 
 of salvation. For men, Heaven, shut to the Apostate Angels, is 
 again opened. For Man, also, when the earth and all the works 
 that are. therein, shall be burnt up, and the heavens being on fire shall 
 be dissolved; new heavens, and a new earth, like the fabled Phoenix 
 out of its ashes, shall arise, in which righteousness shall dwell for 
 ever. 
 
 Man, therefore, notwithstanding his humble origin, and guilty 
 character, is an object, rendered highly important on account of 
 the peculiar regard, exhibited to him by his Maker. At the same 
 time, we ought, in every general estimate of man, to remember, 
 that at his creation, he was endued with powers, placed in circum- 
 stances, and destined to enjoyments, of no inconsiderable distinc- 
 tion and glory. This reference we are, in every such case, taught 
 to make by St. James ; who, speaking of the abuses of the tongue, 
 and of cursing our fellow-men as one of those abuses, mentions the 
 original character of human nature as a consideration, plainly en-
 
 342 MAIS. [SER. XXII. 
 
 hancing both the absurdity, and the guilt, of this evil conduct. 
 Therewith, says this Apostle, bless we God, even the Father, and 
 therewith curse we men who ARE, or, as in the Greek, who WERE, 
 made in the similitude of God. 
 
 In the text, the Author of all things is exhibited as holding a 
 consultation, concerning the creation of man. And God said, Let 
 us make Man in our image, after our likeness. The work of Crea- 
 tion is in the Scriptures indifferently attributed to the FATHER, the 
 SON, and the HOLY SPIRIT. That it is attributed to the FATHER, 
 will not be questioned. That it is attributed to the SON, and to the 
 SPIRIT, can no more be questioned, if we allow the Scriptures to 
 speak the customary language of men ; or, indeed, if we allow 
 them to speak language, that has any defensible construction, or 
 any meaning. 
 
 The text declares to us, in a clear and decisive manner, that 
 more persons than one were concerned in the design of creating 
 Man ; and that some Person, or Persons, were addressed by the 
 Speaker. Various attempts have, indeed, been made, to avoid the 
 proof, furnished by this passage to the doctrine of the TRINITY ; 
 and in this manner to force out of view the obvious, and only, 
 meaning of the terms. But none of these attempts, which I have 
 seen, will bear examination. 
 
 In the first place, the style royal is not adopted here. This is 
 the use of the plural personal pronoun, instead of the singular, to 
 denote an individual ; a practice, adopted by modern Princes with 
 an intention to distinguish themselves from inferior mortals. He, 
 who can believe, that JEHOVAH would in this manner violate the 
 propriety of language, to distinguish himself, and countenance hu- 
 man pride and folly, in its ridiculous labours for the acquisition of 
 personal superiority ; must, to say the least, have formed extraor- 
 dinary views, concerning the character of his CREATOR. That 
 God has not acted in this manner, is unanswerably clear from the 
 universal tenor of the Scriptural language. Only a single speci- 
 men, and that a doubtful one, of the style in question, can be found 
 in the sacred writings. Nor is this in the Hebrew style ; but co- 
 pied from the decree of a Persian monarch, many hundred years 
 after the Pentateuch was written. The simplicity of the Scriptural 
 language, is supreme. Every thing is spoken of as it is ; and in 
 the mere phraseology of nature. A Jew, if the passage had been 
 intended to speak in this manner, would hardly have been able to 
 discover its signification. 
 
 But what places the point in question out of dispute, is the de- 
 claration of the same glorious Being, in the third chapter and 
 twenty-second verse ; And the Lord God said, Behold, the man has 
 become as one of Us, to know good and evil. It will not be pre- 
 tended, that even a modern Prince, when declaring that one of his 
 subjects had become like himself, would say, " This man has be- 
 come as one of Us 51
 
 SER. XXII.] MAN. 343 
 
 Our Saviour, who understood this subject incomparably better 
 than these Commentators, has explained to us this phraseology in 
 a manner, which solves every rational doubt. Speaking, as St. 
 John declares, John xii. 41, in Isaiah vi. 8; He says, Whom shall 
 I send, and who will go for Us? Again, addressing his FATHER, 
 John xvii. 21, He says, That they all may be one; as thou Father 
 art in me, and I in thee ; that they also may be one in Us. And 
 again, verse 22, That they may be one, even as WE are one. In all 
 these instances, the same Person uses the same language with the 
 same, and that both obvious and exact, propriety. 
 
 Secondly. This phraseology, also, is not addressed to Angels. 
 Angels could not be addressed in this manner ; for such an ad- 
 dress would have had neither truth nor meaning. In the work of 
 creating Man, Angels had as little agency, as the Man who was to 
 be created. Suppose, instead of the proposal to Angels to unite 
 with God in creating Man, we were to substitute a history of this 
 transaction. We should then say, that God and his Angels created 
 Man ; and, therefore, that Angels performed a part of this work ; 
 or were, in some sense and degree, the Creators of man. The ab- 
 surdity of this account needs no explanation. It is as really, it is 
 equally, absurd to suppose, that God would address Angels in this 
 manner ; and propose to them to occupy themselves, or to be in 
 any way concerned, in this work ; in which both He and they 
 knew it was neither proper, nor possible, for them to be at all 
 concerned ; as to suppose, that they actually performed a part of 
 it. It was also, according to every Scriptural account of the Crea- 
 tor, and of Angels, wholly improper for Him to associate them with 
 himself in a work, which was exclusively his own. Nor will it be 
 asserted, that God here proposes to create man in the image of An- 
 gels. In verse 2, it is said, God created man in his own image. In 
 addition to this, it is to be remembered, that Angels are not men- 
 tioned in this history, till a considerable time afterwards ; and, 
 therefore, if they had been intended, this could not be known : 
 Whereas, in the sense in which these words have been customari- 
 ly interpreted, the Persons, spoken of in the text, are expressly 
 named. In the beginning Aleim, (the Covenanters*) created the 
 heaven, and the earth. 
 
 I have observed, that the Author of all things is exhibited in the 
 text as solemnly consulting concerning the creation of Man. Let 
 us make man, said the Divine Workman, in our image, after our like- 
 ness ; not, " Let man exist," or " Let there be man ;" as He had 
 before said, Let there be light, Let there be a Jlrmament, Let the 
 earth bring forth grass : and so on, with respect to every thing 
 else, which was made. This solemn manner of introducing Man 
 into being, was strongly expressive of his importance, and very 
 honourable to his character. The distinction, made between him 
 
 Parkhurst
 
 344 MAN - E SER - 
 
 and all the preceding objects of creation, was intentional ; and de- 
 clared him to be of more consequence than them all. 
 
 This subject I will now endeavour to illustrate in the following 
 observations. 
 
 I. The Time, at which Man was created, is strongly expressive of 
 the importance of his character. 
 
 The Creation of the world was now completed. The heavens 
 were finished, and all the host of them. The sun was constituted 
 a perpetual fountain of light ; and set in the firmament to rule over 
 the day, and to distribute warmth and life, activity and enjoyment, 
 to all the sentient inhabitants of this world. In his absence, the 
 moon walked in brightness, to rule the night ; and shed on the earth 
 a softer, but not less beautiful, splendour, than that of the day. 
 The stars, also, spreading their glory throughout the sky, delight- 
 fully illustrated the wisdom of the Creator, and rejoiced over the 
 inferior works of his hands. 
 
 The whole process, also, of forming the earth, of clothing it 
 with verdure, of replenishing it with animals, of providing the 
 means of their subsistence and comfort, and of arraying it with 
 beauty and magnificence, was brought to an end. Fresh from the 
 perfect hand of its Creator, it was a work of such excellence, that 
 the eye of infinite Wisdom, surveying all its parts, saw that it was 
 very good. It was a habitation, which Angels beheld with delight ; 
 a palace fitted for the residence of an immortal, virtuous, happy 
 being ; of him, who was to be made in the image of God ; of him, 
 who was to have dominion over the earth, and every thing which 
 it contained. 
 
 This mighty preparation conveys to us high ideas concerning 
 the object, for which so much was done. God does nothing but 
 with the strictest propriety. The bounty, which here flowed in 
 such copious streams, was directed by infinite wisdom, as well as 
 poured out by infinite goodness. While, on the one hand, it was 
 glorious to its Author ; it was, on the other, perfectly suited to the 
 character of the recipient. The recipient, therefore, was of such a 
 character, as to be the proper object of these illustrious communi- 
 cations. 
 
 II. The Nature of Man is a still more interesting object of our at- 
 tention. 
 
 Man is a compound existence, made up of two great parts ; the 
 Body and the Soul, or Spirit. The Body was formed of the dust of 
 the ground ; and can claim no higher origin, than that of the ani- 
 mals, by which we are surrounded ; is possessed only, of the same 
 life and activity ; and is the subject of the same suffering, and en- 
 joyment. Still, it is a frame of a most wonderful nature. The 
 parts, of which it is composed ; their number ; their various na- 
 tures, dependencies, operations, and uses ; the arrangement, by 
 which they are formed into a system, a world within itself; the facul- 
 ties, attached to it, of seeing, hearing, smelling, tasting, and feeling;
 
 SER. XXII.] MAN. 345 
 
 its capacity of pain and pleasure ; the warnings, which it is fitted 
 to give of approaching or commencing evil ; and the power, which 
 it so variously possesses of self-restoration ; are all wonderful, 
 mysterious, and strongly declaratory of the skill and goodness of 
 the Creator. Nor ought we, on this occasion, to forget the pecu- 
 liar structure of the person ; the beauty of the complexion ; the 
 symmetry of the members ; particularly, that, displayed in the fea- 
 tures of the face ; the gracefulness, and dignity of the motions ; 
 nor the power of the countenance to express the thoughts and feel- 
 ings of the mind. By this last mentioned attribute, the face be- 
 comes an index to the character of the invisible man ;' and shows, 
 not only his ideas, but his emotions also ; his virtue and vice, his 
 loveliness and deformity ; and, in a word, whatever his fellow-men 
 are interested to know. 
 
 All these things were at first formed for endless duration. The 
 Body, like the mind, was originally incapable of decomposition or 
 decay. Its life was a mere progress of youth, and bloom, and 
 beauty ; and disease, and death, had not yet marked it for their 
 prey. 
 
 Of a still more wonderful nature, was the human Soul, or Spirit. 
 This, indeed, would naturally be expected, from the peculiar de- 
 scription of it given in the text. Let us make man in our image, 
 after our likeness. And again, So God created man in his ozon image ; 
 in the image of God created He him. It will not be doubted, that 
 the image of God was impressed, and was capable of being im- 
 pressed on the soul only, and not on the body. As little ought 
 it to be doubted, that this phraseology attributes to the soul a dis- 
 tinguished importance ; not a little enhanced by these repetitions. 
 Since this peculiar language embodies all the important character- 
 istics of the human soul, I shall conform the observations, which it 
 will be necessary to make at the present time on this subject, to the 
 single scheme of explaining these declarations in the text. 
 
 The Image of God, in which Man is here said' to have been cre- 
 ated, denotes especially the following things. 
 
 1st. That the Soul, or Spirit, was created a pure uncompounded 
 substance. 
 
 It is impossible, that thought should be the act of a plurality of 
 subjects ; since it is, in its own nature, perfectly simple and indi- 
 visible. It will be readily acknowledged, that such is the Nature 
 of God; and that the same nature is also possessed by Angels. 
 There is as little reason to deny, that it is also the nature of the hu- 
 man soul. On this subject, however, I shall dwell more extensively 
 in the following discourse ; and shall here considei it as granted. 
 
 In this important particular, it will be seen, that the soul differs 
 entirely from all material substances. These are, universally, 
 collections of innumerable atoms; and therefore become, whenever 
 the bond, which unites them, is destroyed, subjects of dissolution. 
 Nothing more is necessary to the destruction of the material form, 
 VOL. I. 44
 
 346 MAN. [SER.JXXII. 
 
 than the mere separation of its parts. The Soul, being perfectly 
 simple, is incapable of suffering this process, and cannot perish, 
 unless by annihilation. As there is no example of annihilation 
 within the experience of man, no reason can be drawn from anal- 
 ogy to support the supposition, that the existence of the Soul will 
 ever be terminated. 
 
 2dly. The Soul was formed a THINKING substance. 
 
 St. Paul, Col. iii. 10, says, And have put on the new man, which 
 is renewed in knowledge, after the image of Him that created him. 
 To know, therefore, the great exercise of thought, is, in one respect 
 of high importance, to be like God. Thinking beings, are the only 
 beings, who are active ; who originate changes in the universe ; 
 who commence operations ; who contrive useful purposes ; who 
 direct unconscious objects to their proper uses ; and who are the 
 subjects of enjoyment or suffering. 
 
 Bare thought is not, however, all that is here to be understood. 
 Animals think ; but are not, still, created in the image of God. 
 The broad distinction between Men and animals is, that the former 
 discern the nature of moral good and evil, and can, therefore, be 
 made, and are actually made, subjects of law and moral govern- 
 ment ; of both which, the latter are absolutely incapable. 
 
 Even this is not the whole of what is intended, either by Moses, 
 or Paul. The knowledge which they consider as comprised in the 
 image of God, is that of a sanctijied, or virtuous mind; such a mind 
 as Adam possessed at his creation. It is the knowledge, possessed 
 by that love, which rejoiceth in the truth; which is, of course, un- 
 prejudiced and impartial ; which allows argument and evidence 
 their true weight ; and which, therefore, perceives, and admits, 
 truth, especially moral truth, as it is. This, and this only, is the 
 manner, in which Adam knew ; and in which, to a considerable 
 extent, every sanctified mind also knows. But this knowledge is, 
 in some respects, essentially different from that, possessed by men 
 in, what the Scriptures call, their natural state. The natural man, 
 says St. Paul, or as it is rendered by Dr. Macknight, the animal 
 man receiveth not the things of the Spirit of God ; for they are fool- 
 ishness unto him ; neither can he know them, because they are spirit- 
 ually discerned. 
 
 A most important characteristic of this knowledge is, that it dis- 
 cerns the glory and excellence of God, displayed in his Works, 
 and especially in his Word. By the natural man, every thing of 
 this nature is unknown. To the renewed man, every such thing 
 is real and obvious, whenever the objects, in which it 'exists, are 
 presented to his eye, and placed within the grasp of his understand- 
 ing. This difference does not arise from difference of capacity. 
 The capacity of the natural man is, in innumerable instances, 
 greater, and his power of discerning, stronger, than that of the re- 
 newed man. The reason, why he views spiritual objects in so im- 
 perfect and unhappy a manner, lies supremely in his disposition.
 
 SER. XXII.] MAN. 347 
 
 His biasses against their true nature, are intense ; and his views, 
 therefore, always oblique and delusive. When Adam was created, 
 he was a friend of God; saw his character with friendly eyes; 
 and therefore, discerned its excellence. 
 
 3dly. That the soul was formed with Dispositions or Affections. 
 
 God himself is possessed of infinite affections ; of infinite love 
 to good, and of infinite hatred to evil ; and is the subject of infinite 
 ioy in himself, his designs, and his works. 
 
 In this respect, also, the Soul was formed to resemble its Maker : 
 an endowment of more importance, than even knowledge itself. 
 These are the great spring, whence proceed all the action of minds ; 
 the directory of our contemplation ; the cause of our knowledge ; 
 and the source of our virtue, usefulness, and enjoyment. Man, 
 without them, would be a clod ; and the world a aesert. 
 
 4thly. That the Affections of the Soul were duly attempered and 
 directed ; or, in other words, were Virtuous. 
 
 In Eph. iv. 24, St. Paul says, And that ye put on the new man, 
 which, after God, (xarec &sou, after the image of God) is created in 
 righteousness^ and true holiness. Holiness is that state of the af- 
 fections, in which the soul loves what God loves. God loves him- 
 self, his creation, its interests, and every thing which promotes 
 them ; on the contrary, He hates every thing, by which they are 
 destroyed, or injured. Such is the Virtue of the human soul ; such 
 its love ; such its hatred ; whenever it is enstamped with the image 
 of God. Such was the character of Adam at his creation. 
 
 Sthly. That the Soul had Dominion o-ver the world. 
 
 God is the Infinite Ruler. Man was constituted the ruler of this 
 lower world, with a delegated dominion over all its inhabitants. 
 The government of God is wholly righteous, reasonable, and be- 
 nevolent. Such only was that, which Man at his creation was dis- 
 posed to exercise. All creatures under his government, were un- 
 invaded, uninjured, and happy. 
 
 6thly. That the Soul of the Jirst Man was possessed of Spiritual 
 Enjoyment. 
 
 By this I intend, that enjoyment, which springs from affections 
 harmonizing with the conscience, and with each other. In such a 
 soul, every affection is delightful ; and all its views, purposes, and 
 pursuits, are just, sincere, benevolent, and lovely. Love, the con- 
 trolling affection, however various may be its exercises, is only a 
 succession of varied pleasu?e. Its two great constituents are, de- 
 light in the objects beloved, and a desire to do them good. The more 
 excellent, dignified, and enduring, these objects are, the more noble, 
 pure, and rapturous, is the enjoyment, which it derives from them. 
 Love to God, therefore, transcendently the greatest and most ex- 
 cellent of all objects, is capable of becoming in itself, and in its 
 consequences, higher enjoyment than any other. At the same time, 
 every other affection is, in such a mind, perfectly accordant with 
 this commanding one. Other objects are all duly loved ; and every
 
 348 MAN. [SER. XXII. 
 
 exercise of the heart is attended by the delightful sense of recti- 
 tude. 
 
 To such a mind, also, all the various displays of wisdom, power, 
 and goodness, in the works of creation and providence, are illus- 
 trious sources of pleasure. Wherever the eye turns its glance, 
 God is seen ; and, wherever He is seen, He is seen with delight. 
 The endlessly diversified forms of beauty, grandeur, and glory, in 
 the works of God are, and are regarded as being, only exhibitions 
 of infinite excellence, made to delight, improve, and ennoble, the 
 Intelligent system. 
 
 7thly. That the soul was created Immortal. 
 
 Both the Body and Mind of Man, were originally formed, and 
 destined, for Immortality. After the apostacy, however, the Body 
 was sentenced to return to the dust ; as being rendered wholly un- 
 fit to exist in the new creation. But the soul was left possessed of 
 the never-dying principle, with which it was originally endowed ; 
 was incapable of dissolution ; and was indestructible, except by 
 the exertions of Almighty Power. 
 
 Thus was man, as he came from the hands of his Maker, a crea- 
 ture, endued with high and glorious perfections. To complete his 
 happiness, God created him Male and Female : and this not only 
 for the multiplication of his species, but also for the interchange of 
 those amiable affections, and those offices of kindness, which arise 
 from the inherent diversity of character in the sexes. In the em- 
 phatical language of the Scriptures, they were made help-meets for 
 each other; and were designed to furnish, mutually, a social and 
 superior happiness, of which solitude is incapable. A more deli 
 cate and beautiful form was united in the Woman, to a mind, pos- 
 sessing gentler and lovelier affections, a more refined taste, and 
 more elegant sentiments. In the Man, a firmer and stronger frame 
 was joined to a mind more robust, more patient of toil, and more 
 equal to difficulties. In each, the other was intended to find that, 
 which was wanting in itself; and to approve, love, and admire, 
 both qualities and actions, of which itself was imperfectly capable : 
 while in their reciprocations of tenderness, and good-will, each be- 
 held every blessing mightily enhanced, and intensely endeared. 
 
 From these considerations, are naturally derived the following, 
 
 REMARKS. 
 
 1st. How illustrious a being was Man, as he came from the hands 
 of his Maker ! 
 
 With what dignified attributes was he endued ! For what high 
 pursuits was he qualified ! To what sublime enjoyments was he 
 destined ! In him was found, in an important sense, the End of this 
 earthly system. Without Man, the world, its furniture, and its in- 
 habitants, would have existed in vain. Whatever skill, power, and 
 goodness, were displayed by the Creating Hand ; there was, before 
 the formation of Man, none to understand, admire, love, enjoy, or
 
 SER. XXII.] MAN. 349 
 
 praise, the Creator. The earth was clothed with beauty : the land- 
 scape unfolded its delightful scenes : the sky spread its magnificent 
 curtains: the sun travelled in the greatness of his strength: the 
 moon and stars solemnly displayed the glorious wisdom of their 
 Author : without an eye to gaze, or a heart to contemplate. A 
 magnificent habitation was, indeed, built and furnished; but no 
 Tenant was found. Brutes were the only beings, which could en- 
 joy at all ; and their enjoyment was limited to animal gratification. 
 
 But Man was separated from all earthly creatures, by being form- 
 ed an Intelligent being. His mind could trace the skill and glory 
 of the Creator in the works of his hands ; and, from the nature of 
 the work, could understand, admire, and adore the Workman. 
 His thoughts could rise to God, and wander through eternity. The 
 universe was to him a mirror, by which he saw reflected every mo- 
 ment, in every place, and in every form, the beauty, greatness, and 
 excellence, of JEHOVAH. To Him, his affections and his praises 
 rose, more sweet than the incense of the morning ; and made no 
 unhappy harmony with the loftier music of Heaven. He was the 
 Priest of this great world ; and offered the morning and evening 
 sacrifice of thanksgiving for the whole earthly creation. Of this 
 creation, he was also the Lord : not the Tyrant ; but the rightful, 
 just, benevolent Sovereign. The subjection of the inferior crea- 
 tures to him, was voluntary ; and productive of nothing but order, 
 peace, and happiness. With these endowments and privileges, he 
 was placed in Paradise ; no unhappy resemblance of Heaven it- 
 self : and surrounded by every thing, which was good for food, or 
 pleasant to the eye, or fragrant to the smell. In an atmosphere, 
 impregnated with life ; amid streams in which life flowed ; amid 
 fruits, in which life bloomed, and ripened ; encircled by ever-living 
 beauty and magnificence ; peaceful within ; safe without; and con- 
 scious of Immortality ; he was' destined to labour, only that he 
 might be useful and happy, and to contemplate the wonders of the 
 universe, and worship its glorious Author, as his prime and profes- 
 sional employment. He was an image of the invisible God ; cre- 
 ated to be like him in knowledge, righteousness, and holiness, his 
 most illustrious attributes ; and like him, to exercise dominion over 
 the works of his hands. 
 
 In this situation also, removed far from death and disease, from 
 sorrow and fear, he was formed for endless improvement. His 
 mind, like that of Angels, was capable of continual expansion, re- 
 finement, and elevation ; and his life, of perpetual exaltation in 
 worth, usefulness, and honour. God was his Visiter : Angels were 
 his companions. 
 
 To complete this system of delight, he was created, to be the 
 Parent of countless millions, who, like himself, were all to be sin- 
 less. They were also to inhabit the same world of peace, life, 
 and happiness ; to possess the same immortality ; and to share in 
 the same endless enjoyment. At the head of this lower creation.
 
 350 MAN C SER - 
 
 he was to stand, and survey this great globe, filled with his own 
 offspring ; and to see the whole immense family, like himself, chil- 
 dren of God, and heirs of his everlasting love. 
 
 2dly. How greatly has Man fallen from his original stale ! 
 
 What proofs of humiliation are visible in every thing, found in 
 the present world ! 
 
 In our bodies, particularly, what seeds of weakness, distress, 
 and decay ! The first proofs that we possess life, are the cries of 
 pain and suffering, inarticulately uttered by the Infant, just entered 
 into the world. How often does even that infant agonize, and 
 expire, in the cradle ! If he passes into Childhood, how many 
 pains does he undergo ; how many fears ; how many sorrows ! 
 How frequently is he carried, while a child, to the grave ! Should 
 he arrive at Youth, what a train of new evils is he obliged to en- 
 counter! and in how many instances does the canker-worm, or 
 the frost, nip the blossom, and wither it beneath the fond eye of 
 parental love ! Should he become a Man : sickness, pain, and 
 sorrow, still hunt him through every course of life ; and not un- 
 frequently infix their fangs in his heart-strings : while Death, al- 
 ways watching for his prey, descends when he is least aware, and 
 seizes, and bears away, the miserable victim ! Should he live to 
 Old Age: his strength declines, his face is furrowed with wrinkles, 
 and his head whitened with hoary locks ; his body bends toward 
 the earth, from which it was taken ; and, exhausted by suffering, 
 he resigns his breath, and is conveyed to the dark and narrow 
 house ; devoured by worms, dissolved by corruption, and changed 
 into his original dust! 
 
 His mind, in the mean time, the sport of evil, ungovernable 
 passions, is ignorant, wild, wayward ; the seat of a thousand er- 
 rors, weaknesses, and follies. With its follies, its sins keep at 
 least an equal pace. Selfishness in many forms, all of them odious, 
 distresses the parental eye, even in infancy. In childhood, in 
 youth, in manhood, it is seen in new varieties of operation, and 
 new appearances of deformity. Pride and ambition, avarice and 
 sensuality, pollute and debase the man in early stages of life ; and 
 all increase their savage, brutal control, as he advances in his 
 progress. At the same time, envy, fraud, deceit, violence, and 
 cruelty, mould him into a monster; and scarcely permit us to 
 believe, that he was once formed in the image of God. Where is 
 now the mild, benevolent, equitable, dominion, exercised by our 
 great Progenitor over his happy empire ? Where the peace be- 
 tween Man and the inferior inhabitants of the earth ? The chief 
 traces of his footsteps through the animal world, are oppression, 
 blood, and death. 
 
 In the Moral World, what scenes of pollution, fraud, and tyran- 
 ny, of war and ravage, are every where displayed ! What groans 
 of anguish have been heard from one end of heaven to the other, 
 and from the apostacy to the present hour !
 
 SER. XXII.] MAN. 35 j 
 
 In the Natural World, what a host of enemies to Man are ar- 
 rayed by famine and disease, the storm, the earthquake, and the 
 volcano ! Even his breath, his food, his pleasure, are all means 
 of his destruction. 
 
 Where is his purity, justice, truth, and good-will ? Where his 
 piety ; his morning praise ; his evening incense ? Where hi*s con- 
 verse with God ; his familiarity with Angels ? Men are now the 
 family of Adam ; but how different a family from that, which has 
 been described ! Were the great Ancestor of Mankind to rise 
 from the dead, and cast his eyes over this earth ; what a race oi 
 children would he behold ! Accompany him in your imagination 
 to the retreats of drunkenness, gluttony, and pollution. Could he 
 believe, that the wretches, burrowed in these foul recesses, sprang 
 from him, who once offered up the worship of Paradise ? Enter 
 with him into a hall of justice ; and see him ponder in silent amaze- 
 ment the terrible exhibitions of fraud and falsehood, private injus- 
 tice, and personal cruelty. Behold him mark with a failing eye 
 the lowering gloom of the gibbet, the horrid recesses of the Gaol, 
 and the felon crimes which they were destined to reward. Follow 
 him to the throne of Tyranny ; and see his bosom heave with 
 emotions unutterable, while he watches the devastation of human 
 happiness, and human hope, accomplished by the iron-hand of 
 Power ; man, blasted and withered by its touch ; and the fiend 
 himself rioting on sorrow, tears, and death. Finally, adventure 
 with him to the field of battle ; and see him tremble and faint at 
 the shouts and groans, at the sight of immeasurable fury, carnage, 
 and wo. How would his heart rend asunder with agony; how 
 would his eyes weep blood ; at such a view of this miserable 
 world ! at the remembrance, that both the Authors, and the sub- 
 jects, of these sufferings were his own offspring. Where would he 
 now find his Eden ; his virtue ; his Immortality ? 
 
 3dly. How desirable would it be to regain the blessings, origin- 
 ally bestowed on Man ! 
 
 The Paradisiacal state has been an object of high estimation to 
 all men. Our first parents were wise, virtuous and happy. They 
 were at peace with God ; enjoyed his presence ; and received, 
 continually, communications of his favour. They were compan- 
 ions of Angels; and shared their conversation, their friendship, 
 and their joys. Alike were they free from pain, sickness, sorrow, 
 and death ; safe from fear and hatred, injustice and cruelty ; and 
 superior to meanness, sloth, intemperance, and pollution. They 
 were also immortal ; were destined to dwell in a perpetual Eden ; 
 were surrounded always by beauty, life, and fragrance ; and were 
 employed only in knowing, loving, and enjoying. To regain all 
 these things, would, indeed, "be a consummation, devoutly to be 
 wished." But God has offered them all to us; has commanded, 
 has besought us to receive them ; and has given his Son to die, 
 that we might obtain the glorious possession. We may, therefore,
 
 352 MAN. [SER. XXII. 
 
 regain the blessings of that Paradise, the loss of which \ve so 
 deeply lament, and the splendour of which is, at times, the delight- 
 ful theme of our contemplation, and the most fascinating ornament 
 of descriptive song. 
 
 The best of its blessings we may in a great measure regain, 
 even here. Sin blasted all the bloom and beauty of the primitive 
 state, and changed the garden of God into a desolate wilderness. 
 This happy place was formed to be the residence of virtue ; and 
 virtue can again call forth all its glories, even on the face of this 
 dreary world. Godliness has the promise of the life that now is, 
 as well as of that which is to come. The piety, truth, and benevo- 
 lence, which adorned our first Parents, would again call down sim- 
 ilar blessings from Heaven. What a world would this become, if 
 such were again the disposition of man ! How transporting a de- 
 liverance, to be freed from all the sins and sufferings of this me- 
 lancholy state ; and to enjoy, wherever we roved, an approving 
 conscience, serenity of soul, an unspotted life, kindness inter- 
 changed with all men, universal peace, mild and equitable govern- 
 ment, and the pure, constant, and delightful worship of the Infinite 
 Benefactor. To escape from our present, melancholy, stormy, 
 bloody world, to such a state, would be to quit, for a palace 
 of splendour and delight, the gloom of a vault, hung round with 
 midnight, and peopled with corpses ; a bedlam, whete the eye of 
 frenzy flashed, the tongue vibrated with malice, and chains clanked, 
 in dreadful concert, to rage and blasphemy ; a dungeon, haunted 
 with crimes, teeming with curses, filled with fiends in the human 
 shape, and opening its doors only to the gibbet and the grave. 
 
 4thly. How glorious does the Redeemer appear in the contempla- 
 tion of this subject ! 
 
 Christ formed our first Parents, endued them with unspotted ho- 
 liness ; and invested them with immortal life. Christ planted Eden 
 for their possession ; and placed them in the enjoyment of all its 
 felicity. Christ gave them the dominion of this lower world ; and 
 entitled them to the company of the heavenly host. All these 
 blessings they lost by their apostacy ; and, with their apostacy, 
 the loss, also, has descended to their posterity. To restore our 
 ruined race to the enjoyment of these blessings, Christ, with infi- 
 nite compassion, left his own glory, lived in our world a frail, suf- 
 fering man, and died a death of shame and agony. 
 
 He, who created Paradise at first, can create it again. He, who 
 gave immortal life and youth ; He who communicated spiritual 
 knowledge, refined affections, and spotless holiness, to our first 
 Parents, can communicate them to us. By creating them at first, 
 He has proved, that he is able ; by becoming incarnate, living and 
 dying for our sakes, He has proved, that he is willing. 
 
 For this end, He has assumed the government of all things. In 
 his Father's house, He has told us, are many mansions. To that 
 happy residence, He has gone before to prepare a place for us.
 
 SER. XXII.] MAN. 353 
 
 Nay, He has declared, that He will create new heavens and a new 
 earth, for the reception of those, who trust in him, and love his ap- 
 pearing. In this new world, He has assured us, there shall be no 
 more death nor sorrow, nor crying, nor any more pain : for all 
 these former evil things shall then have passed away. In this hap- 
 py region, the righteousness, which the Paradise below the Sun Avas 
 destined to reward, will dwell for ever. There the Tree of life 
 blossoms, and bears anew : and there Immortality flows again in 
 the pure river of life. There the sun no more goes down; neither 
 does the moon withdraw itself; for Jehovah is the everlasting light 
 of his children, and their God their glory. From that delightful 
 world the Redeemer cries, Behold I come quickly, and my reward 
 is with me. Oh ! that every heart present may answer, Even so, 
 Come, Lord Jesus. Amen. 
 
 VOL. I. 45
 
 SERMON XXIII. 
 
 THE SOUL NOT MATERIAL. 
 
 . GENESIS ii. 7. And the Lord God formed man of the dust of the ground, and 
 breathed into kis nostrils the breath of life , and man became a living soul 
 
 IN my last discourse, I considered the creation of man, under 
 these two heads : 
 
 1st. The character of the Creator ; and, 
 
 2dly. The nature of the Being which was created. 
 
 Under the latter head, 1 observed, that man, the Being which 
 was created, was composed of two entirely distinct parts, commonly 
 termed the body and soul. Of the latter, I also observed, that it 
 was a simple, un'compounded, immaterial substance : being in this 
 respect, as well as in others, made in the image, or after the likeness, 
 of God. This assertion, I regard as being the amount of that, 
 which is contained in the text. I am well aware, that the text 
 itself has been variously construed. Instead, however, of con- 
 sidering these different constructions, I shall attempt to settle the 
 true meaning, by appealing directly to an interpreter, whose opi- 
 nions will not be disputed. The Apostle Paul quotes this passage 
 in the following manner : For thus it is written, the first man, 
 Adam, s-ysvsro si$ -^>vxyv w<5>av ? w (is made or became a living soul. 
 This quotation determines, in my view, absolutely, that the text is 
 accurately rendered into our language by the translators. 
 
 The doctrine, which I consider as contained in the text, has 
 also been abundantly disputed. Three entirely different opinions 
 have been formed on this subject. 
 
 The first is, that which 1 have already advanced ; viz. that 
 man is an Immaterial substance, an Intelligent, Voluntary being ; 
 the subject of attributes, the author of actions, and destined to im- 
 mortality. 
 
 The second is, that man is a Material, thinking, voluntary being ; 
 differing in nothing, but his modification and its effects, from other 
 material substances. Some of those who hold this scheme, believe 
 him immortal ; while others limit his existence to the present 
 world. 
 
 The third is, that man is neither of these, but a mere succession, 
 or Chain, as the abettors of it express themselves, of Ideas and 
 Exercises. 
 
 That something is true with regard to this subject, must be ad- 
 mitted ; and that all these schemes cannot be true. I would wil- 
 lingly have avoided the discussion of a subject so metaphysical ; 
 but, when I observe the importance which it has assumed in
 
 SER. XXIII.] THE SOUL NOT MATERIAL. 355 
 
 modern times ; and especially when I see theological doctrines of 
 very high import derived from the two last of these schemes, as 
 their proper consequences ; I feel myself obliged to give the sub- 
 ject a place in this system of discourses. 
 
 In the discussion, upon which I am entering, I shall pursue the 
 following plan : viz. 
 
 / shall attempt to disprove the tzifo last of these doctrines, and in 
 that way, to establish the first. One of the three is undoubtedly 
 true. If the two last ar false, the first is of course true. 
 I. Then, / assert that the soul is not material. 
 It will be necessary, in order to exhibit the truth of this propo- 
 sition in the most convincing light, to prove the falsehood of the 
 opposite doctrine, in all the forms in which it has been maintained. 
 This, therefore, I shall attempt. 
 
 1 St. Atoms, in their original state, do not think. 
 Our senses give us the amplest evidence of this fact ; so ample, 
 that no man ever disbelieved it, who was not an idiot, or a maniac. 
 At the same time, the proposition admits of a direct demonstration. 
 Thought is in its nature perfectly simple and indivisible. But, if 
 each atom were a thinking being, millions of thoughts would exist 
 in such a compound of them, as man. 
 
 2dly. Atoms do not think in any Aggregate, or under any Organ- 
 ization. 
 
 (1st.) That a mere Accumulation of atoms cannot think, unless 
 the original atoms were possessed of thought, is self-evident* If 
 they do not think, when separate, we are intuitively certain, that 
 mere juxta-position cannot give them the power of thought. 
 
 (2dly.) Atoms cannot derive thought from any Relative Position. 
 Suppose one atom placed above, beneath, or on either side of 
 another : it is intuitively certain, that, if they did not think before 
 they were thus posited, neither of these positions, nor any other, 
 can have the least influence towards producing thought in either of 
 them. What is thus true of two, is equally true of every sup- 
 posable number. 
 
 3dly. Matter cannot derive thought from Attenuation. 
 The attenuation of matter is made up wholly of the distance and 
 the minuteness, of its particles. That distance has no influence on 
 this subject, has been already shown. That the minuteness of 
 the corpuscles has no influence on it, is clear from this fact : that 
 the original atoms, which have been proved to be unpossessed of 
 thought, are the most minute divisions of matter, which are possi- 
 ble. That the distance and minuteness compounded, do not influ- 
 ence it, is certain, because, if thought depends on neither of -these, 
 it cannot depend on both united : for nothing, repeated ever so 
 often, is still nothing. It is also evident to our senses from the 
 facts, that air, heat, and light, approximate no nearer to thought, 
 than stones, lead, or earth. When, therefore, men speak of the 
 soul as a material substance, eminently refined, tenuous, subtile, or
 
 356 THE SOUL NOT MATERIAL. [SER. XXTII. 
 
 etherial, they speak without meaning : fqr all these are still the 
 descriptions of mere attenuations of matter, or matter attenuated; 
 and it is clearly certain, that no attenuation of matter can have the 
 least efficacy towards enabling it to think. 
 
 4thly. Thought cannot be the result of the Chemical properties of 
 matter. 
 
 It is not inherent in any of the elements, which chymistry has 
 hitherto discovered. All these are mere collections of Atoms ; and 
 are, therefore, absolutely incogitative : np one of their attributes 
 having the least resemblance to thought. 
 
 It cannot be the result of their operations. The elements of 
 matter operate by their powers, or attributes. These powers, by 
 whatever names they are called, and however diversified in their 
 operations, are only two ; attraction and repulsion. But it is cer- 
 tain, that the only influence, which these powers can have on cor- 
 puscles, must be originally contained in the powers themselves. 
 But nothing is more certain, than that there is no resemblance to 
 thought, either in the operation of drawing one particle of matter 
 to another, or in that of forcing one particle of matter from another ; 
 nor in the capacity of thus drawing, or being drawn, nor in that of 
 thus repelling, or being repelled. But, if the powers themselves, 
 and the particles in which they inhere, possess no resemblance of 
 thought, they can never communicate thought to each other. What 
 they have not, they cannot give. 
 
 Further, the only possible results of chymical attraction and re- 
 pulsion, arise solely from motion, relative position, condensation, 
 and attenuation. But it has already been shown, that neither of 
 the three last can have the least influence towards enabling matter 
 to think. Every result of chymical powers and operations, hither- 
 to explained, has been satisfactorily explained to be the effect of 
 attraction and repulsion ; nor is there the least reason to believe, 
 that there is any other chymical power. 
 5thly. Thought is not the result of Motion. 
 
 Motion is a change of place, or relative position; or a continued 
 succession of such changes. It has been already shown, that no 
 relative position can have any possible influence towards the pro- 
 duction of thought ; and that particles, if not originally cogitative, 
 cannot become so by any possible relative position ; nor by any 
 distance from each other, whether greater or less. Of course, it 
 is certain, that no change of position, which is nothing but the mere 
 assumption of a new position, or a variation of distance, and, there- 
 fore, that no succession of such changes, can have any influence : 
 for motion is nothing but this succession of changes. Accordingly, 
 a cannon ball approximates no nearer to thought by moving at the 
 rate of four hundred and twenty miles an hour, than when lodged in 
 the chamber of a cannon : the air when moving with the swiftness 
 of sound, than when at rest: the electrical fluid, or the rays of 
 light, than brass, marble, or dust.
 
 SER XXIII.] THE SOUL NOT MATERIAL. 357 
 
 As motion cannot contribute at all to thought ; so no combina- 
 tion of motions, however complicated and diversified, can have any 
 such efficacy. Organic motion, therefore, though so multiform and 
 mysterious, as to perplex our minds, and to leave us, in a sense, 
 lost, when contemplating it, in admiration, being only a combina- 
 tion of simple motions, each of which has no tendency towards the 
 production of thought, has not in any degree this tendency, how- 
 ever diversified, or however mysteriously combined. 
 
 Gthly. Thought cannot be superadded to matter, so as, in any 
 sense, to render it true, that matter can become cogitative. 
 
 If thought be superadded to matter, the thought must be first 
 created, and exist separately, and independently of the matter. 
 Should it be said, that the creation of an attribute, without any sub- 
 iect, or being, in which it inheres, is an absurdity : I readily grant 
 it ; but it is an absurdity, of which the persons whom I oppose, are 
 the authors. They must, therefore, charge it to themselves, and 
 not to me. But the thought, or consciousness existing by itself, 
 and independently, before it is annexed to the matter, must exist al- 
 so in the same independent manner afterwards. It may be annex- 
 ed, or joined, to the matter ; but it cannot be inherent in it. The 
 thought may exist within, or without, the matter, as an appendage ; 
 but it is not, and cannot be, a property, or attribute, of the matter. 
 The matter was perfect in all its essential properties, antecedently 
 to the annexation of thought ; and thought was not one of those 
 properties. Thought is no more one of the properties of matter, 
 after being annexed to it, than it was before ; and, if separated 
 from it again, will leave the matter still perfect, or possessed of all 
 its properties. Before the thought was annexed to it, it could not 
 be truly said, that the matter was cogitative : It can be no more 
 truly said now, after it is annexed: for the matter itself thinks no 
 more, than before. The supposition, therefore, that thought may 
 be superadded to matter, is a palpable absurdity. 
 
 Tthly. This doctrine intends, either that the properties of matter 
 and mind are the same ; or that the substratum of mind is the same 
 with the substratum of matter ; and, in either intention, is an absur- 
 dity. 
 
 That thought, volition, and motivity, the properties of mind, are 
 the same things with solidity, extension, and mobility, the proper- 
 ties of matter, is a proposition, which contradicts intuitive certain- 
 ty ; and is therefore intuitively false. The substrata, in both cases, 
 are absolutely unknown, by us. But it is a palpable absurdity to 
 say, that an unknown thing in one case, a thing of which we have 
 no conception, is the same with a thing, in another case, equally 
 unknown. I grant, that a proposition concerning things unknown 
 may be true ; but it can never be known by us to be true. Ideas, 
 which we have not, we cannot possibly compare ; and therefore 
 can never discern whether they agree, or disagree. To form pro- 
 positions about them, therefore, so long as this is the fact, is ab-
 
 358 THE SOUL NOT MATERIAL. [SER. XXIII 
 
 surd and ridiculous. But, if both these propositions are absurdi- 
 ties, then the proposition, that mind is material, is also an absurdi- 
 ty : for it is formed either of one, or both, of these. 
 
 The only mode of legitimate argumentation on the subject, con- 
 sidered in this manner, is the following. Mind and Matter present 
 to us two totally diverse sets of properties. The substratum, in 
 which these properties co-exist, is, in each case, rationally regard- 
 ed as the cause of this difference. The properties (you will 
 observe,- I speak of essential properties only) are commonly, and 
 justly, considered as a part, and an inseparable part, of the nature, 
 or constitution, of the substratum, in which they are inherent ; not as 
 merely annexed, or arbitrarily adjoined, to the substratum ; but as 
 inseparable from it in such a sense, that the destruction of the pro- 
 perties would be also the destruction of the substratum. Thus if 
 matter should cease to be extended, solid, or moveable, it would 
 cease to be matter. Thus, if minds ceased to be perceiving, con- 
 scious, voluntary, and active, they would cease to be minds. This 
 part of their nature, therefore, which we call their properties, is so 
 absolutely dependent on the constitution of the substratum, or that 
 part of their nature which lies beyond our reach, that both neces- 
 sarily exist, or cease to exist, together. The substratum is, there- 
 fore, by its constitution, the necessary and inseparable cause of the 
 properties ; that is, the properties are what they are, because the sub- 
 stratum is what it is. As, therefore, the effects are totally unlike, 
 it is rationally argued, that the causes are unlike, from the well 
 known and intuitive truth, that unlike effects cannot proceed from 
 the same cause. 
 
 Bthly. The existence of the substratum itself cannot be proved. 
 
 This truth is so well known to every metaphysician, and even 
 to every person tolerably acquainted with logic, as customarily 
 taught in schools of science, that it would seem hardly to demand 
 an illustration. Still it may be proper to observe, that as this sup- 
 posed substratum, if it exist, is a thing, of which we do not, and 
 cannot, form a single idea ; we can, of course, neither affirm, nor 
 deny, any thing concerning it, with any possible knowledge, that 
 either the affirmation, or negation, is true. All that we can do is 
 to render one, or the other, in a certain degree probable. Of 
 course, every discussion, and every doctrine, tending to establish 
 the materiality of the soul, is founded originally in uncertainty, 
 and absolutely incapable of proof: for, if it cannot be proved, 
 that such a substratum exists, it plainly cannot be proved, that the 
 soul is such a substratum, connected with its properties. 
 
 I have hitherto considered this doctrine, as it is presented to us 
 by reason. I shall now proceed to examine the account, which is 
 given of it in the Scriptures. 
 
 Here I observe, 
 
 1st. Thai all other thinking beings, of which we have any know- 
 ledge, are exhibited in the Scriptures as being Immaterial.
 
 SER. XXIII.] THE SOUL NOT MATERIAL. 359 
 
 Beside ourselves, we have no knowledge of any other thinking 
 beings, except GOD and Angels. Both these are expressly de- 
 clared to be spirits, in the Scriptures ; in a plain and direct distinc- 
 tion from matter. That GOD is an immaterial being, will not be 
 questioned. That Angels are immaterial, as represented in the 
 Scriptures, is so obvious, that, so far as I know, it never has been 
 questioned. Dr. Priestly, the principal modern champion for the 
 materiality of the soul, was so sensible, that this is the Scriptural 
 exhibition of this subject, that he has laboured hard to disprove the 
 existence of any such beings, as Angels ; because he saw their 
 existence, as separate spirits, would prove an insurmountable ob- 
 stacle to the establishment of his scheme ; and because he thought 
 it easier to disprove their existence absolutely, than to evince that 
 they were material. In doing the former he had, however, to face 
 a great multitude of express assertions, contained in the Bible, de- 
 claring the existence of such beings ; and a multitude of historical 
 accounts, affirming, in the same direct manner, their character, 
 stations, and employments ; together with their appearance, and 
 agency, often repeated in the affairs of this world. If he thought 
 this the easier task of the two ; as he evidently did ; it is clear, 
 that the latter, viz. the proof, that Angels are material, was, in his 
 view, a task absolutely hopeless. In truth, every thing, attributed 
 to Angels in the Scriptures, refutes, and destroys, every supposition 
 of their materiality. 
 
 But, if God, if Angels, are thinking beings, and at the same time 
 immaterial, the argument from analogy strongly leads us to con- 
 clude, that all other thinking beings are immaterial also. Nor is 
 there one valid objection against the immateriality of the human 
 soul, which will not lie, with equal force, against that of Angels, 
 and that of the Creator. It is true, neither of these beings is united 
 to a body ; but both God and Angels are possessed of the power 
 of acting upon matter, and controlling it, to a far greater extent 
 than we. This being admitted, as it plainly must be, without a 
 question ; the only real difficulty, concerning the connexion of soul 
 and body, is removed, and there can remain no solid objection 
 against the immateriality of the soul, derived from this source. 
 
 2dly. The souls of men are in the Scriptures declared to be imma- 
 terial. 
 
 The Scriptures exhibit this doctrine in two ways : 
 
 1st. In express Assertions ; and, 
 
 2dly. In Facts. 
 
 1st. In express Assertions. 
 
 In Psalm xxxi. 5, David says, Into thine hand I commit my spirit. 
 These words were repeated by our Saviour on the cross, immedi- 
 ately before he expired. In the same manner St. Stephen, imme- 
 diately before his death, prayed, to CHRIST in these words : Lord 
 Jesus, receive my spirit ! That both these forms of phraseology 
 have a real and important meaning, cannot be disputed ; nor that
 
 f 
 
 360 THE SOUL NOT MATERIAL. [SER. XXIII. 
 
 those, who uttered them, understood what that meaning was, and 
 used them with the most exact propriety: one of them being CHRIST ; 
 the other two, David, an inspired prophet, and Stephen, a man full 
 of the Holy Ghost. Let me then ask, What is this meaning ? What 
 does the word, Spirit, in these passages, signify ? Certainly it does 
 not signify the body. It will not be pretended, that this can be the 
 meaning. Much less does it signify that organization of the body, 
 which Dr. Priestly considers as being especially the soul. Cer- 
 tainly it does not intend the breath : for it cannot be supposed, that 
 either of these persons wished to commend to God the last portion 
 of air, which he breathed. What then does it intend? There is no 
 other alternative, but this ; that it intends the immaterial Soul ; the 
 thinking, conscious being. 
 
 This is completely evinced by that remarkable phraseology, 
 with which the Hebrews customarily declared the death of a man : 
 He gave up the ghost. That this phrase denoted, in the mouths of 
 those who used it, the yielding up of the immaterial spirit into the 
 hands of God, cannot be doubted, unless it be voluntarily doubted. 
 Should it be doubted, Solomon has determined the point beyond a 
 debate. Then, says he, (that is, immediately after death) shall the 
 dust, or body, return to the earth as it was, and the spirit into the 
 hands of God who gave it. Here the whole Hebrew doctrine is de- 
 clared on this subject ; and the distinction between the soul and the 
 body completely established : for of the one it is asserted, that it 
 shall return to the earth ; and, of the other, that it shall return to 
 God. As the dust, or body, contains all that is material in man ; 
 so it is certain, that all this, after death, returns to the earth. But 
 it is equally certain, that the spirit does not return to the earth, but 
 unto God; and is therefore something, totally distinct from the 
 body, or the material part of man. This is, therefore, unquestiona- 
 bly the true meaning of the Hebrew phrase, Giving up the Ghost } 
 and of these expressions of our SAVIOUR, David, and Stephen. 
 This phraseology, it should be remembered, is always used by THE 
 SPIRIT OF TRUTH ; and is chosen by him to convey to us just ideas 
 concerning this subject. It is, therefore, really just ; and is exactly 
 expressive of that which is true. 
 
 In Isaiah xxxi. 3, the prophet says, For the Egyptians are men, 
 and not God / and their horses flesh, and not spirit. Here the dis- 
 tinction between flesh, or body, and spirit, is so plainly, as well as 
 intentionally, marked, that the passage can need no comment. 
 
 In Genesis xxv. 8, it is said, Then Abraham gave up the ghost 
 
 and was gathered to his people. This by a thoughtless reader 
 
 may be supposed to mean, that Abraham was buried with his fathers. 
 But this is an entire misconception : for the fathers of Abraham 
 were buried several hundred miles from him; some in Chaldea; 
 and Terah in Haran, in Mesopotamia : whereas Abraham was buried 
 in the cave of Macpelah, in Canaan. The true meaning of the 
 passage is, that he was gathered to the assembly of the blessed, and
 
 SER XXIII.] THE SOUL NOT MATERIAL. 361 
 
 particularly to those good men, among his ancestors, who were 
 united to that assembly. In this manner the prophets themselves ex- 
 plain it. Job says, The rich man shall lie down, but he shall not be 
 gathered. CHRIST, in Isaiah xlix. 5, says, Though Israel be not 
 gathered, yet shall I be glorious, in the eyes of the Lord. In the 
 same manner is the phrase explained by Jeremiah and Ezekiel. 
 But the body of Abraham was changed to dust, in the cave of Mac- 
 pelah : while something beside that body, that is, the immaterial 
 spirit, was gathered to this divine assembly. Accordingly, Christ 
 announces to his Disciples, that they shall sit down in the Kingdom 
 of God, with Abraham, with Isaac, and with Jacob ; concerning 
 each of whom it was also said, that he was gathered unto his people. 
 Accordingly also, God says to Moses, I am the God of Abraham, the 
 God of Isaac, and the God of Jacob. Christ alleges these words, as 
 unquestionable proof of the ccvaoVarfi'g, or future separate existence 
 of spirits ; and subjoins to his proof this unanswerable argument, 
 which the Sadducees, the materialists of that day, durst not attempt 
 to dispute ; for God is not the God of the dead, but of the living. In 
 other words, Abraham, Isaac, and Jacob, were living beings, when 
 this declaration was made by God to Moses. 
 
 Accordingly also, Christ, in the parable of Dives and Lazarus, 
 informs us, that Lazarus was, after his death, carried by Angels to 
 Abraham's bosom : Lazarus being gathered to his people, as Abra- 
 ham was to his ; and both being united to the assembly of the 
 blessed. 
 
 This parable is itself the most explicit declaration of the doc- 
 trine, for which I contend. In it Dives and Lazarus are both as- 
 serted to have died, and to have entered the future world, as sepa- 
 rate spirits, while the Jive brethren of Dives were living, and, of 
 course, while their bodies were both masses of putrefaction in this 
 world. No exhibition can be clearer, or more unexceptionable, 
 than this. 
 
 It has, however, been objected, that this is a parabolic represent- 
 ation ; and that, therefore, it is not to be considered as decisive on 
 this point. Nothing could more strongly prove the decisive influ- 
 ence of this parable on the question, in the eye of the objector 
 himself, than his recourse to this pitiful subterfuge. It is acknow- 
 ledged on all hands, that the truth of a parable does not demand 
 the reality of the persons, or the historical facts, which it contains. 
 But, that the doctrines, contained in it, are equally true with those 
 of the literal texts, must be admitted by every man, who does not 
 choose to say, that Christ in his parables is a teacher of falsehood. 
 The doctrine, therefore, that spirits exist in a separate state, is as 
 certainly declared here, as it can be by words. 
 
 To the thief, just ready to expire on the cross, our Saviour said, 
 
 To-day shalt thou be with me in Paradise. The body of the thief 
 
 was that day either on the cross, or in the grave. Of course his 
 
 soul, or spirit, was that, which went to Paradise with the Redeemer. 
 
 VOL. I. 46
 
 362 THE SOUL NOT MATERIAL. [SER. XXIII. 
 
 The objectors to this doctrine have attempted to escape from the 
 irresistible force of this text by two comments, still more pitiful 
 than the subterfuge above mentioned. The first is, that the word, 
 To-day, refers to the time of our Saviour's speaking, and not to the 
 time when the thief was to be with him in Paradise. On this I 
 shall only ask my opponent, Whether he really believes, that our 
 Saviour said thus : / speak to thee to-day, and not yesterday, nor 
 to-morrow ? The other explanation is, that, as in the eternity of 
 God one day is the same thing as a thousand years, and a thousand 
 years as one day, Christ meant by the word, to-day, the same thing 
 with that eternity. On this comment I shall only ask, Whether the 
 dying Saviour spoke to the dying man language, which he intended 
 he should understand, and which he could understand ; or whether 
 he spoke to him language, which he could not possibly understand, 
 and by which Christ knew he would certainly be deceived ? 
 
 St. Paul, in 2 Corinthians v. 6, says, Therefore we are always 
 confident, knowing, that while we are at home in the body, we are ab- 
 sent from the Lord. We are confident, I say, and willing rather to 
 be absent from the body, and to be present with the Lord. In this 
 passage the Apostle declares expressly, that to be at home in the 
 body, is to be absent from the Lord ; and that to be absent from the 
 body, is to be present with the Lord. But according to the scheme 
 which I am opposing, the body is the whole man ; and therefore, 
 if the man is ever to be present with the Lord, his body must be 
 present ; and if his body be absent, the man must be absent also ; 
 in direct contradiction to the assertion of the Apostle. To be ab- 
 sent from the body is, on this plan, phraseology without meaning ; 
 because there is nothing but the body. This.passage is, therefore, 
 an explicit declaration that man is something beside body ; distinct 
 from it ; capable of being separated, or absent from it ; and, in 
 consequence of this separation, of being present with the Lord. 
 This something, also, he elsewhere declares to be conscious, and 
 capable of enjoyment : for he says, that to be thus present with 
 Christ, is a far better state than the present. This something, 
 therefore, thus capable of being absent from the body, is an imma- 
 terial spirit : for beside body, or matter, my opponents will agree, 
 that there is nothing, except spirits. 
 
 2dly. The Scriptures give an unanswerable proof, by Facts, that 
 the soul is immaterial. 
 
 1st. The Revelation of St. John furnishes many specimens of this 
 nature. 
 
 In the fourth chapter of this prophesy he saw four and twenty 
 elders, surrounding the throne of the majesty in the Heavens. In 
 the seventh chapter he informs us, that he beheld a great multitude, 
 which no man could number, of all nations, and kindreds, and peoples, 
 and tongues, standing before the throne and before the Lamb, clothed 
 in white robes, with palms in their hands^ uniting with the Angels, the 
 Elders, and the four Living Ones, in the worship of God, and the.
 
 SER. XXIII.] THE SOUL NOT MATERIAL. 353 
 
 everlasting ascription of praise and glory to his name. Upon this he 
 asked the Angel interpreter, Who these persons were* The Angel 
 informed him, that, they were those, who came out of great tribula- 
 tion, and who had washed their robes, jand made them white in the 
 blood of the Lamb ; that, therefore, they are before the throne of 
 God, and serve him day and night in his temple ; that they shall 
 neither hunger, nor thirst, nor suffer, any more; but shall be fed 
 by the Lamb with living bread, and led unto fountains of living 
 waters. No ingenuity of interpretation, no skill at evasion, will en- 
 able any man to satisfy even himself, if he will take all the parts 
 of these accounts together, that they can mean any thing less, or 
 more, than that these persons were all separate spirits. Elders 
 are men; Those, who are redeemed by the blood of the Lamb, 
 are men ; and can be no other than men. Men, who are around 
 the throne of God, and before his throne ; who are brought out of 
 great tribulation ; who serve him day and night in his temple ; who 
 hunger, thirst, and suffer, no more ; vfhofsed on the bread, and 
 drink the water, of life ; and who sustain all these characters, and 
 do all these things, while the world yet remains, and many ages 
 before its termination, are men in the Heavens. They are, there- 
 fore, the bodies of men, or their separate spirits. I leave my an- 
 tagonists to choose which side of the alternative they please. 
 
 But if a doubt can remain, St. John has himself settled it ; for in 
 the sixth chapter, and ninth verse, he says, And when he had open- 
 ed the. fifth seal I saw under the altar the Souls of them, that were 
 slain for the word of God, and for -the testimony which they held; 
 and white robes were given unto every one of them. The like phra- 
 seology is also used, Revelations xx. 4. Now let me ask, What 
 was it which John saw ? That they were persons, or intelligent 
 beings, cannot be doubted ; that they have been once slain, and 
 are therefore men, is equally certain ; that they are glorified per 
 sons, is also certain ; that they are Souls, or separate spirits, is cer- 
 tain ; because the Apostle has said so, and the Spirit of God has 
 said so. It is, therefore, true. It is also certain, from the whole 
 account, given by the Scriptures at large, concerning this subject : 
 for we know, that flesh and blood cannot inherit the kingdom of 
 God. Should it be said, that these things passed in vision, and that 
 they were not real exhibitions of facts ; the book being a symbolical 
 representation, and not a real account of facts : I answer, that I 
 have no difficulty in granting it ; although I have not a doubt, that 
 every one of the things, which I have mentioned, was strictly a 
 matter of fact. At the same timej the argument stands on the same 
 basis, upon either scheme. If the representation be considered as 
 Strictly symbolical ; still the doctrines, which it contains, are all ex- 
 actly true. This is all, for which I contend ; and this must be con- 
 ceded by my opponents, unless they are willing to charge God 
 with having taught falsehood to mankind. 
 
 In exact accordance with these observations, St. Paul observes.
 
 364 THE SOUL NOT MATERIAL. [SER. XXIII. 
 
 1 Thessalonians iv. 14, For if we believe, that Jesus died, and rose 
 again; even so them also, who sleep in Jesus, will God bring with 
 him : that is, when the Lord shall descend, as he mentions in the 
 next verse but one, from Heaven with a shout, with the innumera- 
 ble company of Angels ; God shall bring with him to this world the 
 spirits of just men made perfect, and re-unite their bodies to them : 
 and they, and those followers of Christ, who shall remain alive at 
 the end of the world, shall be caught up together to meet the Lord in 
 the air. A great multitude of these very persons are those glorified 
 Saints, whom John saw, when he was admitted to that happy world. 
 
 I shall not insist on the facts, specified in the parable of Dives 
 and Lazarus, as an example under this head ; although I think they 
 might be fairly insisted on as furnishing such an example. Instead 
 of dwelling on this, I shall proceed to another specimen, which is 
 certainly secured, if in the view of prejudice any thing can be se- 
 cured, from evasion and cavil. 
 
 When Christ was transfigured on the Mount ; there were present 
 with him Moses and Elias, who appeared in glory, and talked with 
 him, and spake of his decease, which he should accomplish at Jerusa- 
 lem. The body of Elias was changed, when he was conveyed to 
 heaven in a chariot of fire. But the body of Moses was buried 
 by the hand of God in a valley in the land of Moab, over against 
 Beth-Peor; and will rise, hereafter, with other bodies of the saints, 
 at the general resurrection. Yet Moses was actually on this Mount 
 in company with Elias. If Moses when he thus appeared, was not 
 a separate spirit, I leave it to my antagonists to tell us what he 
 was. 
 
 Thus have I summarily considered this subject, as it is present- 
 ed to us both by Scripture and reastm. If the things, which I 
 have said, have the same weight and conclusiveness in the minds 
 of others, which they have in my own, it must be admitted by them 
 as unquestionably evident from both sources of proof, not only that 
 the soul is not material, but that the doctrine of its materiality is 
 sustained by no solid argument whatever. Reason furnishes none: 
 the Scriptures furnish none. I cannot help adding, that, had the 
 doctrine been considered by itself only, and not been thought ne- 
 cessary for the support of some system, it would probably never 
 have been adopted by any man living. I know not, that it was 
 ever adopted by itself, or on account of any evidence which was 
 supposed to attend it, when considered singly, or as unconnected 
 with other doctrines. It seems always to have been taken up. 
 either as subsidiary to the support of other parts of a system, or as 
 necessarily flowing from other doctrines, considered as already 
 established, and as being inconsistent in themselves with the imma- 
 teriality of the soul. Dr. Priestly appears to have adopted this 
 scheme for the former of these reasons ; viz. because he thought 
 the materiality of the soul necessary to the support of those parts of 
 his system, which respect the character of the Redeemer. This,
 
 SER. XXIII.] THE SOUL NOT MATERIAL. 3 g 5 
 
 at least, is the fact, if I understand his own language. Atheists 
 have embraced this doctrine, because they were driven to it by the 
 fundamental principles of their system. There is always a rational 
 suspicion concerning the soundness, and evidence, of doctrines ta- 
 ken up on these grounds. 
 
 A single observation shall conclude this discourse. 
 We see, here, one remarkable instance of the agreement of the 
 Scriptures with Common sense. 
 
 All nations have united in the opinion, that the human soul is an 
 immaterial being, wholly distinct from the Body. I do not intend, 
 that ignorant nations have formed a system, or a science, on this 
 subject ; nor that a savage could correctly define, or explain, his 
 views of it, so as to leave them unobjectionable in the eye of a Phi- 
 losopher. But I intend, that Immateriality, and distinction from 
 the Body, are essential parts of all his opinions concerning the 
 Soul. When I mention this as the doctrine of all nations, I would 
 be understood to mean, not that there are no exceptions, but that 
 the existing exceptions are, at least so far as hitherto known, few, 
 and insignificant with respect to this question. The Aborigines of 
 this country, for example, believed, that, although they buried the 
 body of a friend, and left it to moulder into dust, the friend, the 
 man, lived still, and went to a happier world. This man, there- 
 fore, was not the body, for that was in the grave ; but was an im- 
 material and separate spirit ; the living, thinking thing, which con- 
 trolled and actuated that Body. 
 
 Exactly the same in substance, and altogether more perfect in 
 manner and degree, is the doctrine of the Scriptures. This har- 
 mony between the Scriptures and common sense, was indeed to be 
 presumed : for God is the origin of both. Hence, in all cases, so 
 far as the views of common sense extend, they are exactly ac- 
 cordant with the Scriptures. Philosophy has opposed the Scrip- 
 tures, often : common sense never. Accordingly the common peo- 
 ple of the Jewish nation, gladly heard Christ in the great body of 
 instances, and his Apostles, after him ; in spite of all their preju- 
 dices, and the influence of their Rulers ; and often awed those 
 Rulers, so as to restrain them from the violence which they intend- 
 ed : On the other hand, the Scribes and Pharisees, and still more, 
 the Sadducees, rejected their doctrines almost absolutely, notwith- 
 standing the confirmation of them by their own Scriptures. In the 
 same manner have the common people in Christian countries ge- 
 nerally, when left to themselves, adhered to the genuine scheme ot 
 the Gospel : while the numerous heresies, which have disturbed 
 the Church, and misled mankind, have been, almost without an 
 exception, the offspring of Philosophy.
 
 SERMON XXIV. 
 
 THE SOUL NOT A CHAIN OF IDEAS AND EXERCISES. 
 
 GENESIS ii. 7- And the Lord God formed man of the dust of the ground, and breath- 
 ed into his nostrils the breath of life, and man became living soul. 
 
 IN my last discourse, I pro-posed to consider the nature of the 
 human soul. Concerning this subject, I remarked, that there were 
 three entirely different opinions. 
 
 The first. of these in the order, in which they were then mention- 
 ed, is, that man is an immaterial substance, an Intelligent, voluntary 
 b$ing'j'the subject of attributes, the author of actions, and destined 
 to immortality. 
 
 The second is, that man is a material, thinking, "voluntary being; 
 differing in nothing, but his modification and its effects, from other 
 material 'Substances. Some of those, who hold this scheme, believe 
 him immortal : while others limit his existence to the present world. 
 
 The third is, that man is neither of these, but a mere succession, 
 or chain, as ttoe abetters. of it express themselves, of ideas and ex- 
 ercises. . . 
 
 In discussing this subject, I proposed the following plan, viz. to 
 prove the first of these 'doctrines, by disproving the two last : observ- 
 ing, that, as one of the three is unquestionably true, if the two last 
 are .false, the first is true of course. 
 
 The second, which asserts the soul to be material, I then consi- 
 dered at length. I shall now proceed to the consideration of the 
 third, which asserts that the sJoul is a mere succession, or chain, of 
 ideas and exercises. 
 
 Before I commence the direct arguments against this doctrine in 
 form, it will be proper to say- something on the principal reason, 
 alleged against the reception of the first of these schemes ; or that, 
 which I consider as the true one, and made particularly the foun- 
 dation of the reception of the' third. This reason, so far as I have 
 been informed of it, (and J have heard it alleged by the ablest 
 philosopher among all those, whom I have known to adopt this 
 scheme, on this side of the Atlantic) is the following: that wejcan 
 form no conception of any thing in o.urselves, beyond our ideas and 
 exercises. Of these we are conscious and -certain; but of a sup- 
 posed substance, in which these are- inherent ; a cause, whence 
 they proceed ; an agent, who is the author of them ; we have no 
 conception. This argument, reduced to a general form, will stand 
 thus : That nothing exists, of which we have no conception. For, 
 und6ubtedly, if the argument is conclusive, or has weight, when 
 alleged against the existence of man, as an, agent, substance, or
 
 SER. XXIV.] IDEAS AND EXERCISES. 3(57 
 
 cause ; it will have the same weight, or conclusiveness, against the 
 existence of every other agent, cause, or substance ; and, in a 
 word, against the existence of every thing, of which we cannot 
 form a conception. 
 
 Let us now, briefly consider the length, to which we shall ne- 
 cessarily be carried by the adoption of this supposed principle. 
 
 Of God, the original Existence, from whom all things else are 
 derived, it is said in the Scriptures ; and Reason subjoins her fullest 
 attestation to what is said : Canst thou, by searching, find out God ; 
 canst thou find out the Almighty, unto perfection ? It, that is, this 
 subject, is high as heaven, what canst thou do ? deeper than hell, 
 what canst thou know ? The measure thereof is longer than the earth, 
 and broader than the sea. Concerning the Omnipresence and Om- 
 niscience of this great Being, David exclaims, Such knowledge is 
 too wonderful for me, it is high, I cannot attain unto it. According 
 to the abovementioned principle, all that, which we cannot under- 
 stand concerning God, has no existence, and must stand for nothing. 
 But how little do we understand concerning God ; particularly, of 
 the nature of that exalted Being ; his influence as a cause ; and 
 his mode of operating. To apply the argument to the case in 
 hand ; it is, undoubtedly, at least as difficult to conceive of an In- 
 finite agent, as a finite one. If, then, we are to deny the existence 
 of a finite agent, because we can form no conception of the sub- 
 stance of such a being ; or the modes, in which he operates ; or 
 the power, which he possesses of producing effects ; then we must 
 also deny the existence of an Infinite agent, for exactly the same 
 reason ; since it is perfectly plain, that we can no more form any 
 conception of these things in Him. 
 
 Nor shall we have any happier success in our inquiries cohcern- 
 ing Attributes and Operations. God styles himself merciful, gra- 
 cious, true, faithful, and just / and we uniformly attribute to him, 
 mercy, grace, wisdom, truth, faithfulness, and justice. These 
 names are supposed to stand for certain things, which they indi- 
 cate ; things, which in fact exist. In the same manner, also, they 
 are considered by God himself ; as is evident from this plain rea- 
 son ; that he adopts them to express his views to mankind, as they 
 adopt them to express theirs to each other ; and does not indicate, 
 what, if the case were otherwise, veracity plainly demands ; that 
 he uses them in a manner, diverse from that, in which they are 
 used by men. What, then, is the meaning of these words ? What, 
 for example, is Truth in God ? There are but two answers, which 
 can be given to this question. One is, that he has invariably spoken 
 truth; and the other, that there is in him a cause, disposition, or pro- 
 pensity, which induces, or inclines him to speak truth. It hardly 
 needs to be observed, that the former of these is very rarely in- 
 tended, when we speak of the Veracity, of God ; and the latter, 
 almost always. As this cannot but be admitted by every man ; so 
 it is expressly declared in many parts of the Scriptures. St. Paul,
 
 368 THE SOUL NOT A CHAIN OP [ SR - XXI 7. 
 
 speaking concerning the oath of God to Abraham, says, that it was 
 impossible for God to lie. Now it is perfectly evident, that the mere 
 fact, that God has invariably spoken truth heretofore, infers not in 
 any degree an impossibility, that he should lie hereafter. All, 
 which can be said concerning this fact, is, that it gives us satisfac- 
 tory reason to conclude, that he will not. The impossibility of his 
 speaking falsehood is supposed by us to exist, where it must ne- 
 cessarily exist, if at all, in the cause, which induces him to speak 
 truth; that is, in the moral attribute of his nature, commonly called 
 Truth, or Veracity. If there be nothing in his nature, which, as a 
 Cause, influences him to speak truth; then his speaking truth here- 
 tofore has been, and his speaking truth hereafter, if he should in 
 fact speak it, will be, a mere contingency. If, then, it is impossi- 
 ble for God to lie ; it is so, for this reason only ; that there is in his 
 nature a cause, which invariably produces truth in him, as its proper 
 and f iiform effect ; viz. the moral attribute of Truth, or Vera- 
 city. 
 
 But of this cause, what conception are we able to form ? Plain- 
 ly, none at all. Its effects are all, that we know ; and from these 
 only, or from its connexion with other moral attributes, do we 
 argue even its existence. Shall we, then, deny this attribute to 
 God ; and say, that all which we mean, and all which he means, 
 when he is called a God of truth, is, that he has invariably spoken 
 truth hitherto ? There was a period in duration, when he had not 
 spoken at all ; because there was no being, beside himself, and 
 therefore none, to whom he could speak. But will any man say, 
 he was not then, as truly and entirely as at any period afterwards, 
 a God of truth ? 
 
 Nor shall we be materially more successful in our inquiries con- 
 cerning Operations, than concerning attributes and agents. Christ 
 declares, that every man, who sees the kingdom of God, must be 
 born again of the Spirit of God. But what conception are we 
 able to form of Regeneration, beyond the mere fact ? Christ him- 
 self teaches us in his allusion to the wind, in the same discourse, 
 that we are unconscious, alike, of the manner in which, and the 
 Agent by whom, it is produced. Shall we then deny the fact, that 
 man is thus regenerated ? What is true of the attribute of truth, 
 thus considered, and of the operation, by which the new birth is 
 thus formed in man, is equally true of other attributes, and other 
 operations. Universally, substance, causation, and the modus ope- 
 randi, lie wholly beyond our reach. But shall we on this account 
 deny the facts ; or assert, that there are no causes to produce 
 them ? In the former case, we shall annihilate the universe at once ; 
 and, in the latter, pronounce every fact to be a mere contingency. 
 
 Thus it appears, that the general argument, on which the scheme 
 concerning the human soul, opposed in this discourse, is founded, 
 does not contribute, even in the remotest manner, to support it. It 
 appears also, that according to this argument, the very fundamental
 
 SER. XXIV.] IDEAS AND EXERCISES. 359 
 
 principles of all science must be given up, as a collection of pal- 
 pable absurdities. 
 
 Having premised these things, I shall now proceed to offer some 
 direct arguments against this scheme. 
 
 1st. It is directly contrary to the natural conceptions of mankind, 
 and is therefore false. 
 
 Every man living, naturally and originally conceives, that he 
 himself is a being ; a substance ; an agent ; immediately the sub- 
 ject of his own thoughts ; and the cause, and author, of his voli- 
 tions and actions. By his preceding thoughts, volitions, and ac- 
 tions, he feels conscious to himself, that he influences, in a great 
 variety of ways, those which succeed ; and that by his past and 
 present conduct he so influences his future conduct, that it would 
 never be what it is, but for such influence. At the same time, he 
 is equally conscious, that he was the subject of past thoughts, and 
 the author of past conduct, during a period, which he denominates 
 his life. This he considers himself as knowing, by means of the 
 evidence termed remembrance ; and regards himself, as having had 
 from the utmost limit of that period, a continued being. This he 
 witnesses, every day, by saying, " I was the subject of such and 
 such thoughts, and the author of such and such conduct and de- 
 signs, at such and such times :" denoting, that the something, which 
 he calls 7, and which he considers as a living, acting, existence, 
 was in being at these several times ; and has had a continued be- 
 ing, to the present time. He does not say, "Such an idea existed 
 at such a time ; such a volition ; such an exercise, or action ;" but 
 that " 7," a certain something, totally distinct from the idea, or the 
 exercise, "was the subject of that idea, or exercise, the author ofit$ 
 the agent, by whom it was performed, or brought to pass." Whether 
 this be not the only course of thinking, adopted by us with respect 
 to this subject, I appeal to every member of this assembly to de- 
 cide : for he will find the proof complete in his own mind. This 
 mode of thinking is so natural and necessary to man, that no other 
 mode can, without great labour and pains-taking, be pursued, for 
 any length of time, by any man ; if, indeed, it can be thus pursued 
 at all. 
 
 But the mode of thinking, natural to man, was constituted by God 
 himself, and inwrought in our very nature. If, then, this mode is 
 erroneous ; God has produced the error by his own creative act , 
 and is himself the author of a standing, universal delusion, of which 
 man is the subject alway ; not by any bias of inclination, but by 
 the original constitution of his nature. Is such conduct reconcile- 
 able with the divine character ; with that perfect sincerity, with 
 that infinite love of truth, which on the best grounds we attribute 
 to our Maker ? If by his own voluntary act he deludes us in this 
 instance, and necessitates us to be deluded; is it not rationally to 
 be supposed, that he may delude us in any and every other ? 
 Further; The real works of God. whatever they are, are un- 
 VOL. I. 47 '
 
 370 THE SOUL NOT A CHAIN OF [SER. XXIV. 
 
 doubtedly the best and most perfect displays of his character. When, 
 therefore, Intelligent creatures conceive of his works, as they real- 
 ly are ; they conceive of Him, the author of them, in the manner 
 most honourable to himself, and most agreeable to his pleasure. 
 For such conceptions, then, he undoubtedly formed them. Ac- 
 cordingly, if they exercise their faculty of understanding, and em- 
 ploy their powers of conceiving, in the manner in which they were 
 constituted, faithfully, and without negligence ; their conceptions, 
 it ought to be presumed, will be right, and true, so far as they ex- 
 tend. Their conceptions may be very few ; but they will not be 
 necessarily erroneous. They may mistake, as they must be igno- 
 rant, with regard to things beyond the limits of their capacity, 
 But their original mode of conceiving, cannot be supposed to lead 
 them of course to misconception. If the contrary be true ; then 
 God has, by the constitution of their minds, led them necessarily 
 to misconceive of his works ; and to regard him as having made, 
 not the things which he has really made, but totally other things ; 
 and necessarily to conceive of him in a totally other light, than 
 that in which he would be exhibited by the real works of his hands. 
 In this case, they are prevented from knowing his real character 
 by his works ; the only medium, through which it can be known at 
 all ; and are led to form a false character of him, from that consti- 
 tution, which he has given to their minds. 
 
 This argument is not a little illustrated by the nature of Lan- 
 guage. 
 
 Language was originally given to mankind by God, as the me- 
 dium of communicating their thoughts to each other. It is, there- 
 fore, unquestionably a just and true medium of communication. 
 This is further proved by the fact, that he has himself used it to 
 communicate his own thoughts to mankind ; and used it in exactly 
 the same manner, in which it is customarily used by them. But 
 all languages are formed on the scheme of the existence, and 
 agency, of real beings, called men. Such beings, particularly, are 
 denoted in all languages by the personal pronouns. Each of these 
 expresses a being, an agent, who thinks, and acts ; and who is uni- 
 formly spoken of as a thinking, acting being ; the subject of quali- 
 ties and powers, and the author of consequent actions. Every 
 man uses language in this manner. In the same manner, God uses 
 the language of men ; and not only speaks of himself, as an exist- 
 ing, living agent, thinking and acting in such and such manners ; 
 but of men also, as existing, thinking, and acting, as really as him- 
 self. To this scheme every part of language is so conformed, that 
 no man can possibly discourse, even for a few minutes, in such a 
 manner, as to conform his language to the scheme, which I am op- 
 posing. The very abettors of it are obliged, in spite of their phi- 
 losophy, to speak in the same manner with that of other men ; and 
 must form a new language, if they would discourse in a manner 
 accordant with their philosophy.
 
 SER. XXIV.] IDE AS AND EXERCISES. 37! 
 
 That language is truly expressive of the manner, in which men 
 really think, cannot be questioned. Men, therefore, unquestion- 
 ably think, and ever have thought, in the manner, thus clearly ex- 
 hibited by the very nature of their language. As this language 
 was originally communicated, and has since been extensively used, 
 by God himself ; it is rationally concluded, that the thoughts which 
 it expresses are just and true. 
 
 2dly. Attributes cannot be conceived to exist independently of sub- 
 stances, or of something in which they inhere. 
 
 No man conceives, that extension, solidity, and mobility, make up 
 what he calls matter ; but all men regard matter, as being an ex- 
 tended, solid, moveable something ; which something, is entirely dis- 
 tinct from these attributes ; and is the subject, in which they are 
 inherent. By the abettors of this scheme it is thought to be an ob- 
 jection against the existence of substance, that we cannot conceive 
 of its nature. Let them try, whether they can form a conception 
 of an idea, possessing an independent existence ; of consciousness, 
 without a being to be conscious ; of an exercise, without any thing 
 exercised, or without a subject of that exercise. If they can form 
 distinct conceptions, of this kind, they must undoubtedly be pro- 
 nounced to possess minds of a very peculiar structure. 
 Sdly. This scheme destroys personal Identity. 
 An idea is a mere event. Having a momentary existence, and 
 then perishing for ever. Should an'other idea afterwards exist, ex- 
 actly resembling it in every thing, but the period in which it exists, 
 it would not, and could not, be the same ; but would differ from it, 
 in- consequence of being separated from it by time, just as if the 
 two ideas were to co-exist, and were separated from each other by 
 place, and number. As we could not say, in the latter case, that 
 the two ideas were but one, or the same ; so we could no more 
 truly say this, in the former case. An example will make this subject 
 perfectly familiar. Two equal parts of space, separated from each 
 other by intervening space, are numerically different, and cannot 
 be said, with even the appearance .of truth, to be the same ; but 
 are intuitively discerned to be distinct from each other. In the 
 same manner, two equal parts of duration, separated by interven- 
 ing duration, are intuitively discerned not to be the same ; but are 
 perfectly distinct from each other. The hour between eleven and 
 twelve, which existed yesterday, cannot re-exist to-day, or here- 
 after ; but has perished for ever ; and cannot be recalled even by 
 God himself, since its re-existence would involve a contradiction. 
 In the same manner it involves a contradiction to suppose, that 
 an idea, which existed yesterday, should re-exist to-day. On this 
 plan, therefore, the soul of man has no continued existence, except 
 for an indivisible moment ; and is not the same thing, which it was 
 the preceding hour, day, or year ; but has varied, and become an 
 absolutely new soul, through every moment, which has passed 
 since it was created ; and will continue to be a new thing, every 
 moment throughout eternity.
 
 372 THE SOUL NOT A CHAIN OF [SER. XXIV. 
 
 Should it be alleged, that personal Identity consists in Conscious- 
 ness ; that present or future ideas may be attended with a Conscious- 
 ness of the existence of those which are past ; and that thus Identity 
 may be preserved : I answer, that Bishop Berkeley has demonstra- 
 ted, and any man of reflection may easily perceive the demonstra- 
 tion, that personal Identity does not, and cannot, consist in con- 
 sciousness. Consciousness, instead of being personal identity, is 
 only the evidence of it; as may be easily and unanswerably proved. 
 But no evidence can exist of that which is not. As in the case sup- 
 posed, therefore, there is no such identity in fact ; no evidence of 
 it can exist. 
 
 4thly. According to this scheme, it follows, that there is nothing, 
 which can be punished, or rewarded by God. 
 
 According to the Scriptures, God will reward, and punish, that, 
 and that only, which is the subject of guilt ; and, according both 
 to the Scriptures and Common Sense, this is the only equitable 
 mode of administration. But the guilt, or the virtue, if either be 
 imputable to a mere idea, or exercise, is imputable only to those 
 ideas, and exercises, which existed at the time, when the guilt, or 
 the virtue, existed. But these, even if we should allow them to be 
 capable of punishment, or reward, have all perished before the 
 day of trial, and can never exist again. That part of the chain of 
 ideas and exercises, which will exist at the judgment, will have be- 
 gun to exist after the day of probation is ended ; and cannot be 
 chargeable with guilt, which existed before themselves existed. 
 These very ideas, also, will perish before the punishment will be be- 
 gun ; and will not be the ideas actually punished. Other ideas, 
 not even then in existence, but which will have begun to exist after 
 the trial, and after the sentence, will be the things, by which the 
 punishment will be experienced. Thus the whole of what is in- 
 tended by trial, reward, and punishment, according to this system, 
 amounts to this : that there are many chains of ideas and exercises, 
 successively existing, partly during a period, called a state of pro- 
 bation, and partly during another period, called a state of reward. 
 In one case, the beginning of a chain is formed of virtuous ideas 
 and exercises ; and the end, of happy ones : in another, the begin- 
 ning is formed of sinful ideas and exercises ; and the end, of miser- 
 able ones. I presume this will be admitted to be a strange con- 
 ception of the Creation and Providence of God. 
 
 5thly. According to this scheme, neither guilt, nor virtue, can 
 exist. 
 
 In all the views, which have been formed by the human mind 
 concerning vice and virtue, or (if this is saying too much) in those 
 which have been formed by common sense, it has been universally 
 deemed indispensable to the existence of either, that a natural 
 ability to choose either to obey, or disobey, the law of God, should 
 precede, or accompany, the virtue, or the vice ; and that the obe- 
 dience, or disobedience, should not be, in the natural sense, necessary.
 
 SER. XXIV.] IDEAS AND EXERCISES. 373 
 
 Accordingly, a finite agent has been supposed to exist, possessed 
 of understanding to perceive, and ability to choose, that which was 
 good, or evil ; that which was conformed, or not conformed, to the 
 law, under which he was placed. Whenever he was unpossessed 
 of such an ability ; it has been rather supposed, that he was in- 
 capable of either virtue or vice. According to this view of com- 
 mon sense, the scheme of the Scriptures seems every where to be 
 formed. But according to the scheme, which I am opposing, each 
 idea and exercise in the chain, is produced by an immediate crea- 
 tive act of God, and must, by natural necessity, be what it is. How, 
 let me ask, can it, in the natural sense of possibility, be otherwise 
 than it is ? In the first place, an idea or exercise, itself an attri- 
 bute, can never be the subject of the attribute of power ; and can, 
 therefore, do nothing towards rendering itself any thing beside 
 what it is. Secondly, it is not in existence, to prevent itself from 
 being what it is, until it actually becomes possessed of its proper 
 character ; and, therefore, could not on this account have prevent- 
 ed the existence of this character. And thirdly, it is made what it 
 is by Omnipotence, which nothing can resist, or oppose ; and, there- 
 fore, is what it is by the most perfect natural necessity. In what 
 manner an idea, or exercise, thus created, can be guilty for having 
 an existence, and character, which it has no natural power to avoid, 
 and for being what it is by a direct act of creation, I confess my- 
 self wholly unable to comprehend. It ought here to be remem- 
 bered, that all preceding volitions, and ideas, have perished, an- 
 tecedently to the present volition or idea ; and, therefore, if we 
 concede, that they were capable of influence, while they existed, 
 they could have no influence on that which is present, because it 
 had not begun to exist until after they had perished. Each idea 
 and exercise is, on the contrary, created what it is, independently 
 of all which precede it. 
 
 6thly. This scheme annihilates the influence of Motives. 
 Motives in their nature are addressed to beings, supposed to be 
 capable of being moved, or influenced, by them. But according 
 to this scheme, each idea and exercise is immediately created, what 
 it is ; and derives its nature and character, not from any preceding 
 motive, but from Omnipotence. Motives can be addressed only to 
 things, existing at the time when they are addressed. But the idea 
 or exercise, which exists at that time, instantly perishes ; and can 
 have no possible influence on the nature, or character, of the new 
 one which succeeds it. This, therefore, which the motive is intend- 
 ed to affect, is removed by the nature of the case, beyond the pos- 
 sibility of being affected by it. Still, God addresses motives in his 
 word to mankind ; commends them for being influenced by them, 
 and blames them for not being thus influenced. How can this be 
 consistent with the justice of God, when he has himself made it ab- 
 solutely impossible, that any such influence should exist ? Besides, 
 if the influence of a motive really affected the preceding idea, and
 
 374 THE SOUL NOT A CHAIN OF [SER. XXIV. 
 
 in the nature of things it were possible, that the influence should 
 extend to the succeeding one ; yet, since he creates the succeeding 
 one such as it is, it is plain, that on this account, also, no such in- 
 fluence 'can affect it, unless in direct opposition to an act of Omni- 
 potence. Motives, therefore, can have no possible influence on 
 man, according to this scheme ; and yet God proposes them to 
 man, and blames, and punishes him for not being influenced by 
 them. Can this be supposed of the Creator ? 
 
 7thly. Mankind receive impressions from each other, both of 
 thought and volition, or of idea and exercise : but ideas and exer- 
 cises can never communicate a consciousness of their existence to any 
 thing. 
 
 To communicate is an act ; and is the result of power. But 
 ideas and exercises, which are themselves mere acts, cannot be the 
 subjects of powers, and become themselves active. That other 
 men communicate to us many, thoughts and volitions, is too certain 
 to admit either of doubt, or illustration. The communication cer- 
 tainly exists, and exists continually. Either, then, the Idea, which 
 for the time being is the Soul, the Man, communicates the apprehen- 
 sion of itself to another Idea, which for the time being is another Soul : 
 or God by a direct act of his power conveys this apprehension. 
 That an- Idea, a thing, merely passive, should act in this manner. 
 or any manner, is plainly impossible. That God should convey to 
 us an apprehension of an Idea, and so convey it as to give us irre- 
 sistible conviction that it is conveyed to us, always, by a finite 
 agent, is, so far as I can perceive, the same thing as merely, and 
 uniformly, to delude us. Certainly this cannot be attributed to God. 
 Yet, as- every such, communication is unquestionably an act, it cer- 
 tainly is performed by an agent. An Idea ; a mere attribute ; is 
 intuitively not an agent,' but an effect of agency. God is an agent ; 
 'but he cannot delude his creatures. 
 
 Further, a great multitude of these Communications are fraught 
 with moral turpitude ; are lies, slanders, sophisms ; are full of ma- 
 lignity, and blasphemy ; are direct, and designed, temptations to 
 sin. Can these be the immediate acts of JEHOVAH ? Is it possible, 
 that, where such is the act, He should be the agent ? Can we at- 
 tribute this conduct to our Creator, and feel ourselves to be guilt- 
 less ? I will leave it, therefore, to my antagonists, to explain how 
 ideas and exercises can communicate Knowledge of themselves, to 
 other ideas and exercises; or how this communication can be 
 charged to God. 
 
 Sthly. According to this scheme, the Scriptural doctrine of the 
 perseverance of saints is false. 
 
 According to this scheme, many links in the chain of ideas and 
 exercises are, as they plainly must be acknowledged to be, acts of 
 mere disobedience ; and are therefore absolutely, and only sinful : 
 while others in the same chain, are considered as acts of mere obe- 
 dience ; and are therefore absolutely, and only,, virtuous or holy.
 
 SER. XXIV.] IDEAS AND EXERCISES. 375 
 
 In this manner, then, such men, as we call good men, or Christians, 
 are alternately perfectly holy, and perfectly sinful. St. John, in 
 his first epistle, fifth chapter, and eighteenth verse, says, We know, 
 that whosoever is born of God, sinnethnot ; but he that is begotten of 
 God, keepeth himself; and that wicked one toucheth him not. As 
 this is said by the Spirit of God, it is true. But in what sense is it 
 true ? Certainly not in the absolute sense, that he who is born of 
 God., does not commit any sin : for the same apostle says, chapter 
 i. 8, If we say, that we have no sin, we deceive ourselves j and the 
 truth is not in us. In this sense only, then, is it true, viz. that he, 
 who is born of God, does not become absolutely a sinner. Yet in the 
 case supposed, every such person becomes absolutely a sinner. 
 For many such ideas and exercises in the long chain, which ex- 
 tends through life, are absolutely sinful, during their existence ; and 
 each of these, during its continuance, is the Man, for the time be- 
 ing. For according to this scheme, there is, during each such pe- 
 riod, nothing else existing. 
 
 Thus, if the scheme be true, man in his best estate fsflls from 
 grace, and rises to it again, alternately, becomes absolutely a 
 saint, and absolutely a sinner ; is perfectly an object of the divine 
 abhorrence, and the divine complacency, by turns ; in thousands 
 and millions of instances. How this doctrine is to be reconciled 
 with the declarations of the Scriptures on this subject, I shall leave 
 to the abettors of the scheme to determine. 
 
 9thly. This scheme contradicts intuitive certainty. . 
 
 So far as I know, it is agreed by all philosophers, and, if the sub- 
 ject were fairly proposed, would be by every man, that we are all 
 intuitively certain of our own existence. But I am not more cer- 
 tain, that I exist, than that I act ; that I perceive, think, speak, 
 reason, choose, and carry my choice into execution. I am as in- 
 tuitively certain, that a something, denoted by the word / or my- 
 self; is a cause of certain effects ; an agent, performing certain 
 actions ; as I am of any possible proposition. These effects, I also 
 intuitively know, would not exist, were there not such an agent, or 
 cause. My actions are intuitively seen by me not to be effects of 
 an extraneous cause, or of something beside myself. It is meta- 
 physically true, and is seen by me with the highest possible cer- 
 tainty to be true, that the thoughts and volitions, which I call mine, 
 are really mine ; and are brought into existence by an active power, 
 which I intuitively perceive myself continually to exercise. They 
 are not the thoughts, or volitions, of another ; but are certainly 
 discerned by me to be mine alone. 
 
 Whether this account of the subject be not exactly just, I ap- 
 peal to every individual, to determine for himself. The propriety 
 of this appeal will be evident from the consideration, that there is 
 no other possible mode of presenting this subject to the view of 
 mankind : since, whatever any man can know concerning it, he 
 can know only by recurring to what passes within himself. As the
 
 376 THE SOUL NOT A CHAIN OF [SER. XXIV. 
 
 heart of man answers to the heart of man, just as the face answereth 
 to the face in the water; I am warranted to conclude, that every 
 other man, with respect to this subject, experiences just such views, 
 as I experience ; and possesses the same evidence, which I pos- 
 sess. 
 
 But if this evidence does not assure me, that I exist as an agent, 
 an active cause, originally and spontaneously operating, it will, I 
 think, be impossible for me to be assured, that there is any such 
 agent. The highest evidence of causation, or efficiency ; of the 
 necessity of a cause to the existence of an effect, of the production 
 of beings, and changes in being, as effects, and therefore of the 
 necessity of an Original cause, to account for the existence and 
 government of all things, is found by me in the consciousness of 
 my own agency. The certainty, perceived by mere mental in- 
 spection, that the changes passing in my own mind are produced by 
 my own active power, is a higher certainty, than that, with which 
 I perceive any other changes to be accomplished by any other ac- 
 tive power. All other certainty of the production of such changes 
 is presented by sensitive experience, or derived from reasoning, 
 founded on this experience. But it is clear, that sensitive expe- 
 rience furnishes evidence, of a kind always less certain and indu- 
 bitable, than that, which is seen by mental inspection. If, then, 
 we cannot rely on the fact, that we are such agents, when it is ex- 
 hibited with the certainty of mental inspection ; we shall be much 
 less warranted to rely on the fact, that there are any other such 
 agents ; because it must always be supported by evidence, in its 
 own nature inferior, and in a less degree requiring, or warranting, 
 our assent. The admission, therefore, of this scheme will directly, 
 and fundamentally, weaken, if not destroy, the evidence, by which 
 we prove the being of God. 
 
 Besides, if we are not agents, or active causes, possessing active 
 powers, by which we can originate certain changes in the state of 
 things, but are mere chains of ideas and exercises, it will be diffi- 
 cult to assign a reason, why GOD is not, also, a mere chain of ideas 
 and exercises. Every argument against the existence of man, as 
 a substance, and agent, must, I think, lie with the same force 
 against the fact, that GOD is a substance, and an agent. On the 
 one hand, there is at least as little difficulty in supposing, that an 
 Omnipotent agent may create a finite one, as that such an agent 
 can be self-existent ; and, on the other, that God can create finite 
 agents and substances, as that he can create chains of ideas and 
 exercises ; mere attributes, existing separately, and independently 
 of any subject. 
 
 The Scriptures every where exhibit man as an agent, such as 1 
 have described. St. Paul, speaking of himself, and his fellow-apos- 
 tles, says, 2 Corinthians vi. 1, We then, as workers together with 
 God, beseech you also, that ye receive not the grace of God in -vain. 
 And again, 1 Corinthians iv. 15, For though ye have ten thousand
 
 SER. XXIV.] IDEAS AND EXERCISES. 377 
 
 mstructers in Christ, yet have ye not many fathers : for in Christ 
 Jesus have I 'begotten you through the Gospel. In the first of these 
 passages, the Apostle directly asserts, that he and his companion* 
 are workers together with God in the great business of promoting 
 the salvation of men : In the second, that he has been an agent, or 
 active instrument, that is, he has been active, in conjunction with the 
 Spirit of God, in producing the regeneration of the Corinthians. As 
 he spoke this by the inspiration of that Spirit, it cannot but be true ; 
 and true in that sense, in which it naturally strikes the minds of the 
 great body of mankind ; because it was written chiefly for them ; 
 and because they could understand the words to mean nothing else. 
 
 These specimens may serve as examples of thousands more, in 
 which the same thing is declared, in substance, throughout the 
 Scriptures. I know not, that there is any particular advantage in 
 selecting these rather than any others. Every page of the Bible, 
 almost, will furnish many, as expressive of the same thing, as those 
 which I have selected. But these are sufficient ; and, if these will 
 not be admitted, I presume no others will be. If the Apostles were 
 workers together with God; then they were not merely passive. 
 If St. Paul really begat the Corinthian Christians, in the spiritual 
 sense ; then he was not merely passive. He was not merely an 
 effect ; but, while he was formed by Creative power, and was in 
 this sense an effect of that power ; he was also formed an agent, a 
 cause, possessed in its own nature of active power, capable of 
 spontaneous exertion ; of volitions which were its own ; and of mo- 
 tivity, by which it could commence motions and actions in itself, 
 and changes of many kinds in other beings. 
 
 I have thus considered this subject at length, in the manner in 
 which it has appeared to my own view ; and, if I mistake not, have 
 shown, that the scheme, which I have opposed, is erroneous in itself, 
 and is followed by consequences plainly and eminently absurd. 
 Each member of my audience must now be left to decide for him- 
 self, whether the doctrine, contended against, be true or false, 
 Scriptural or anti-scriptural ; whether the soul of Man be a chain 
 of ideas and exercises ; each created for the moment, and then 
 perishing for ever; a concatenation of mere events, in their nature 
 fleeting and vanishing, and incapable of any permanent existence, 
 even for an hour ; or whether it is a spirit ; a substance ; a per- 
 manent being ; the subject of a continued existence ; an agent, 
 possessed of active powers ; capable of voluntarily originating im- 
 portant designs, and carrying them into execution ; and thus be- 
 cdming a worker together with God in the interesting purposes of 
 his eternal kingdom. According to the latter of these schemes, 
 the soul of man is one ; created at one time ; and continuing the 
 same, as to its substance and nature, throughout eternity : accord- 
 ing to the other, the soul, for the time being, is the idea, or exer- 
 cise, existing at that time ; commencing its existence with the ex- 
 istence of the idea, and perishing with it. Of course, instead of 
 
 VOL. 1. 48
 
 378 THE SOUL NOT A CHAIN, Sic. [SER. XXIV 
 
 one soul, there are in each chain as many, as there are idea's and 
 exercises in that chain : that is, millions literally innumerable. If 
 this scheme can be seriously adopted, rationally understood, and 
 satisfactorily realized, by any man ; it must be done in a manner, 
 which I confess myself unable to comprehend, and by a mind, 
 possessed of views and reasonings, to which I can make no pre- 
 tension.
 
 SERMON XXV. 
 
 THE CHIEF END OF MAN. 
 
 1 COR. X. 31 Whether, therefore, ye eat, or drink, or whatsoever ye do, do all to 
 the glory of God. 
 
 IN the three last discourses, I have considered the Creation, and 
 Nature of Man. The next subject, naturally offered to our view 
 by a system of Theology, is The End, for which man was made. 
 By this I mean the principal purpose, which he is fitted to answer ; 
 .the thing, which God had principally in view in bringing Man into 
 existence. 
 
 The importance of this subject can need very little illustration. 
 The question, For what end was 1 made / or what end are my exist- 
 ence and faculties designed to answer / is instinctively realized by 
 every sober man to import all, that is of any real moment to him- 
 self. 
 
 In the text, we are required to do whatsoever we do to the glory 
 of God. This precept I consider as disclosing to us the true end, 
 for which we were made. In examining it, I shall attempt to 
 show, 
 
 I. What it is to glorify God : 
 
 II. That this is constituted by Him the chief end of man: and, 
 
 III. The Propriety of this divine constitution. 
 
 I. I shall attempt to show what it is to glorify. God. 
 
 In the Scriptures, mankind are frequently required to glorify their 
 Creator. But it is perfectly plain, that they cannot, in any manner, 
 or degree, change his nature, or the state of his perfections : these 
 being absolutely without variableness, or shadow of turning. It may, 
 I think, be said, not only with truth, but with the highest reverence, 
 that God himself cannot alter his perfections. Indeed this is di- 
 rectly declared in the text, which I have partially quoted. Yet it 
 will not be denied, that God can glorify himself; that is, make him- 
 self glorious, by acting in such a manner, as is approved by his own 
 injlnite wisdom, and as will display the glory of his- character to the 
 view of his Intelligent creatures. . In a manner, generally resembling 
 this, those creatures, and among them mankind, can also glorify 
 him : that is, they can act in such a manner, as to show his glory 
 to each other, and in this way to please him, and gain his approba- 
 tion. 
 
 To glorify God, in this sense, is, 
 
 1 st. To know him. 
 
 The perfections ot God are the glory of his character. In order
 
 380 THE CHIEF END OF MAN. [SER. XXV. 
 
 that these may be disclosed by one Intelligent creature to another, 
 it is plainly necessary, that he should first know them, or under- 
 stand what they are : this knowledge being the basis, on which all 
 other regard to them must be founded. Without this knowledge, 
 mankind might indeed glorify God, as he is glorified by the mute, 
 passive, incogitative works of his hands ; such as earth, plants, and 
 trees ; that is, by being displays of his power and skill to conscious 
 beings ; but they cannot in this manner glorify him, as Intelligent 
 beings. 
 
 It is to be observed, that knowing God, so as to glorify him, de- 
 notes, that we have just conceptions of his character, and not those 
 which are false and imaginary. All the imaginary views, which we 
 form of God, are views, not of the real God, but of a God fashioned 
 by our own minds. In every erroneous conception, which we 
 form of the Creator, we may be said, with a small alteration of the 
 language of Scripture, to change the glory of the incorruptible God 
 into an image made by corruptible man j and an image, also, usually 
 made like unto him ; always debasing the character of JEHOVAH, 
 and robbing it of its real and infinite perfection. 
 
 The knowledge of God is gained wholly, either from his Works, 
 or from his Word. To himself only is he known in the abstract. 
 In creation and providence, however, and especially in the Bible, 
 his intelligent creatures can behold, as in a glass, the glory of the 
 Lord. This knowledge we acquire just so far, as we understand 
 the true nature of his works, and the true meaning of his word ; and 
 no farther. Erroneous schemes of Philosophy, and false systems of 
 Divinity, contain and convey, so far as they are erroneous, no know- 
 ledge of God at all ; and can never, by themselves, be the means of 
 glorifying him. Therefore they can never become of any real 
 value to us. As this knowledge can be gained only by study ; so, 
 if we love to glorify God, we shall devote ourselves, as much as 
 may be, to the study both of his works and of his word. 
 2dly. To think of him in a manner, suited to his character. 
 The perfections of God are immensely great, glorious, and won- 
 derful ; and justly claim, to be thought of by us in a manner, cor- 
 responding with their exalted nature. They claim, particularly, to 
 be thought of by us frequently, daily many times a day, and in a 
 sense alway. Nothing else deserves in any measure so great a 
 share of our thoughts : nothing else, therefore, should in any 
 measure engross tnem to so great a degree. God is infinitely great- 
 er, wiser, and better, than his creatures ; and justly demands, that 
 we should devote ourselves to him, in a preference to them, which 
 is proportioned to his character. It is one charge against the wick- 
 ed, and one part of their wickedness, that Go d is not in all their 
 thoughts. It is one attribute of good beings, who voluntarily glorify 
 him, that God is in all their thoughts. If we would belong to the 
 number of such beings ; he must be in all our thoughts ; that is, we 
 must think of him, in a sense, unceasingly.
 
 SER. XXV.] THE CHIEF END OF MAN. 331 
 
 To this end it is necessary, that we think of him willingly, or with 
 pleasure ; that we find him in all his works, both of Creation and 
 I'rovidence ; that we regard him as the original and universal Agent ; 
 as present, acting, and visible, in every thing, which is great, or 
 good ; as particularly visible in the things, with which we are con- 
 versant in our own personal afflictions, and blessings, in those of 
 our friends, and in those of our country ; in his dispensations to his 
 church, and in his government of the world. As these things are 
 chiefly explained to us in the Scriptures ; so we should especially 
 think of God, as his character is there unfolded; and labour pecu- 
 liarly to find him there. 
 
 To the same end it is still more necessary, that we think of him 
 justly: that is, that our thoughts of him be noble and exalted; 
 suited, so far as our capacities will allow, to the great and wonder- 
 ful character, which he has discovered of himself in his works, and 
 in his word. 
 
 3dly. To love him. 
 
 God is infinitely the greatest and most excellent of all beings. In 
 order to glorify him, it is necessary, that we not only discern, but 
 also relish, this character ; that we wish well to the furtherance 
 and completion of his designs, and rejoice in the perfect happiness, 
 which he enjoys in the contemplation of his own excellence and 
 the accomplishment of his pleasure, with supreme benevolence to 
 him ; that we delight in the beauty, loveliness, and glory, of his 
 character, with supreme complacency ; and that we feel the benefits, 
 bestowed on us and ours, with supreme gratitude. Love, in the 
 general sense, is the sum and substance of all the exercises of piety ; 
 of reverence, submission, dependence, resignation, confidence, 
 hope, and joy. When, therefore, it is here said, that it is neces- 
 sary to love God, in order to glorify him 4 it is intended, that, to 
 this end, we must become the subjects of all these exercises. Nor 
 is this all, which is necessary. We must also become the subjects 
 of them habitually, and unceasingly ; and, the more we know of 
 his character, the more we must delight in it; and thus render to 
 him a continually increasing tribute of piety. All this, and .this 
 only, is glorifying God with the heart ; the most exalted and noble 
 of our moral faculties ; for this is that conduct of the heart, which 
 is suited to the nature of the object oeloved. 
 4thly. To serve him. 
 
 God is originally obeyed in the correspondence of the heart with 
 his precepts ; and is never in the proper sense obeyed, except in 
 those cases, where such a correspondence exists. But to serve 
 him, in the full sense, denotes also, the conformity of our external 
 conduct to his most holy will. Accordingly, he has prescribed to 
 us, not only the general spirit of obedience which is seated in the 
 heart, but also the various modes, in which this spirit operates use 
 fully towards Him, our fellow creatures, and ourselves. Towards 
 him immediately, it operates usefully, and amiably, in the several
 
 382 THE CHIEF END OF MAN. [SER. XXV 
 
 acts of worship, public and private, enjoined in the Scriptures ; 
 towards our fellow creatures, in the several duties of patriotism, 
 kindness, truth, forgiveness, and charity ; and towards ourselves in 
 the duties of diligence, meekness, humility, temperance, and gen- 
 eral self-denial. In these things, at large, we are especially em- 
 ployed as active beings ; and glorify God, both by conforming our 
 conduct to his character and pleasure, and by exhibiting this con- 
 formity to the view of our fellow men. 
 
 5thly. To enjoy him. 
 
 To enjoy God, is to take pleasure in his character. This charac- 
 ter is one, unchangeable, and perfect; yet it is formed of perfec- 
 tion endlessly diversified. On the one hand, it is infinitely great ; 
 on the other, it is infinitely beautiful. It involves, also, all the 
 varieties of greatness and beauty. Innumerable displays and di- 
 versities of both greatness and beauty, are made to us in those 
 parts of Creation and Providence, with which we are acquainted ; 
 of greatness and beauty both natural and moral, of matter and of, 
 mind. All these are merely diversified images of beauty and great- 
 ness, originally existing in the divine Mind ; feeble reflections of 
 the beams of the Sun of Righteousness. Moral greatness and 
 moral beauty, are especially that, which is called the image of God 
 in the Scriptures ; that, in which man was originally created ; that, 
 to which he is restored by the truth of the Gospel, and the Spirit 
 of Grace ; that, in which God himself especially delights ; and that, 
 which, therefore, ought to be especially relished by us. The 
 greatness of God is properly the object of reverence and admira- 
 tion : the beauty of his character is properly the object of love : 
 names, which in different modes are expressive only of pleasure, 
 or delight, existing in different forms. This delight is spontane- 
 ously experienced by all Intelligent beings, who are disposed to 
 glorify their Maker. All these find their happiness ultimately in 
 him; and, whether that happiness is gained from the contempla- 
 tion of his character, or found in his works and dispensations ; 
 whether it springs up in peace and self-approbation, or in the re- 
 ciprocated benevolence of our fellow-creatures ; whether it is fur- 
 nished by present enjoyment, or is anticipated in the delightful 
 foretaste of hope ; it is all finally referred to him alone, as its sole 
 Author. By every such mind he is regarded as the fountain q/ 
 living waters, whence flows every stream of pleasure to the un- 
 numbered creatures, which he has made. 
 
 I have considered the enjoyment of God, as one of the means of 
 glorifying him, under a distinct head, because it is usually consid- 
 ered as a separate exercise of the mind ; and not because I do 
 not suppose it to be in a great measure included under the former 
 heads. Our enjoyment is really and chiefly found in the exercises 
 already specified ; and, whenever we are the subjects of those ex- 
 ercises, we are also the subjects of corresponding enjoyment. 
 
 Even in this world, such enjoyment is experienced, in no small
 
 SER.XXV.] THE CHIEF .END OF MAN. 333 
 
 degree, by good men. In the future world, it will fill the minds ot 
 all glorified beings. There they will behold their Maker face to 
 face, and know, in some measure, as they also are known. Here 
 they taste, and see, that the Lord is good j here they rejoice in the 
 Lord, and joy in the God of their salvation. There they will find 
 fulness of joy, and pleasures for ever more ; and there, God will be 
 all in all. 
 
 That in all these ways God is glorified, hardly needs illustration. 
 When we study to know God, we show, that he is, in our view, 
 deserving of being thus studied and known. When we entertain 
 high and noble thoughts of his character, we declare, in the most 
 direct manner, that his perfections are sufficiently great and glo- 
 rious to claim such thoughts of us. When we love him, we show, 
 in the most decisive manner, that he is lovely. When we serve 
 him, we acknowledge, in the strong language of.practice, that he is 
 a sovereign, who ought to be served, and served voluntarily. 
 When we enjoy him, we prove, that in our view, he is an object, 
 great and good,, beautiful and desirable. When we exercise our- 
 selves in all these ways with supreme devotion of heart, and make 
 God the object of a regard, which admits of no comparison with 
 any other, we testify, that he is greater, better, and more desira- 
 ble, than all things ; a Being, to whom none can be equal, none 
 can be second. 
 
 II. To glorify God is constituted by him, the chief end of Man. 
 This truth is easily evinced in two ways. 
 
 1st. God has, in the Scriptures, enjoined this conduct as the only 
 duty of Man. 
 
 Whatever God designed as the great end of the creation of man, 
 he himself perfectly knew, unquestionably chose, and has cer 
 tainly enjoined on man, if he has enjoined any thing. But this he 
 has enjoined, and this is all which he has enjoined. This, at the 
 same time, he has required with the promise of eternal life to obe 
 dience, and the threatening of eternal death to disobedience : both 
 showing in the strongest manner, that he esteemed this End of 
 sufficient importance to be secured, on the one hand, by the al- 
 lurement of an infinite reward ; and, on the other, by the terror of 
 an infinite punishment. From this it appears, that he regarded 
 the end as of infinite value ; -and that, since he has commanded 
 nothing else, he esteemed nothing else as being comparatively of 
 any value. 
 
 2dly. From the nature of the case, it is evident, that this is the 
 highest and noblest end, which man can accomplish. 
 
 As this position will be rendered clearly certain by the consider- 
 ations, suggested under the following head ; I shall only observe 
 here, that, admitting it to be true, the consequence follows in a 
 manner, which allows of no debate. 
 
 III. I shall now attempt to exhibit the propriety of this divine con- 
 stitution.
 
 384 THE CHIEF END OF MAN. [SER. XXV. 
 
 This, I think, will plainly appear, from the following observa- 
 tions. 
 
 1st. When God created the Universe, he created it, that he might 
 glorify himself. 
 
 That this was the end of all the works of God, has, it is appre- 
 hended, been made sufficiently evident in a former discourse ; and 
 will, therefore, need no illustration at the present time. It ought 
 to be remembered, that no addition to the inherent glory, or ex- 
 cellence, of the Creator, was possible ; or is in this assertion sup- 
 posed to have been possible. This, therefore, w T as not, and could 
 not be, a part of the end, which he proposed in this great work. 
 But his glory could be manifested ; and the manifestation of it is 
 what, both in the Scriptures, and in all sound theological discourses, 
 is intended by the glorification of God. To show his own charac- 
 ter, to unfold his power, knowledge, and goodness, to creatures 
 capable of understanding them, was the supreme object, which he 
 had in view, in the production of all beings, and all events. 
 
 St. John declares, that God is love. In other words, benevo- 
 lence is the sum of his moral character, and the peculiar and dis- 
 tinguishing glory of his nature. This is that, which he himself 
 esteems his glory; that, for which he chiefly values himself; that, 
 which is the prime object of his own complacency. This perfec- 
 tion, then, he intended especially to manifest to his Intelligent 
 Creation. 
 
 It is the essence of benevolence to love, and to produce, hap- 
 piness ; and, of infinite benevolence, to love, and to produce, in- 
 finite happiness. As, therefore, benevolence is the moving prin- 
 ciple in the divine Mind, whence all its operations spring, and to 
 which they are all conformed ; it is evident, that, with knowledge 
 sufficient to contrive, and power sufficient to execute, whatever it 
 dictates, co-existing in the same Mind, all its dictates will of 
 course be accomplished. The good, therefore, in which infinite 
 benevolence delights, was originally chosen, has been actually 
 begun, is uninterruptedly pursued, and will be absolutely com- 
 pleted. 
 
 2dly. For the accomplishment of this end, he has created innume- 
 rable Creatures, capable of voluntarily co-operating with him in this 
 great design. 
 
 Angels and men, and probably many other beings, are formed 
 in the image of God ; and, like him, are possessed of the three 
 great powers of understanding, will, and motivity. They are, 
 therefore, capable, not only of being passive subjects, on which 
 the glory of God can be displayed, and discerned ; but of being 
 also Agents, by whom his glory may be perceived, loved, enjoyed, 
 and voluntarily promoted. The end, therefore, for which these 
 beings were made, though generally the same with that for which 
 inferior creatures were created, is essentially different, as to the man- 
 ner in which it is to be accomplished by them. Inferior creatures,
 
 SER. XXV.] THE CHIEF END OF MAN. 385 
 
 such as exist in the mineral, vegetable, and animal kingdoms, are 
 means of the glory of God, merely as it is displayed in their na- 
 ture, structure, and uses ; while they, at the same time, are per- 
 fectly unconscious of being such means, and perfectly inactive 
 towards promoting it: contributing to it merely as passive effects; 
 just as a watch is a medium of displaying the skill of the maker. 
 Intelligent beings, on the other hand, being possessed of active 
 powers, are not only such displays of the divine glory in their na- 
 ture and structure : but are able, also, to discern, so far as their 
 powers extend, the desirableness of the divine glory, to choose it 
 as the supreme object of all their designs and efforts, and to conse- 
 crate to the promotion of it, all their labours, throughout eternity. 
 Such creatures, are of course capable of glorifying God in a two- 
 fold manner ; viz. by the elevated and important endowments, of 
 which they are possessed, and in the voluntary exertion of their 
 active powers towards the accomplishment of the same end. Thus 
 they are far more noble, exalted, and estimable, in the eye of God, 
 than any other creatures. 
 
 3dly. God only can direct all things to the, accomplishment of this 
 illustrious end. 
 
 That there is a possible good, capable of involving all, which 
 upon the whole is good and desirable; that immensity furnishes 
 sufficient room, and eternity a sufficient duration, for its accom- 
 plishment ; that God in his Omniscience comprehends this system, 
 by his Omnipotence is able, and by his Goodness, or Benevolence, 
 is disposed, to bring it into existence ; and that consequently he 
 has begun, and will accomplish it ; are, unless I am deceived, 
 truths too clear to be rationally doubted. I shall, at this time, 
 take them, therefore, for granted. 
 
 But nothing is more plain, than that God only could originally 
 have devised such a system : all other minds being, without a 
 question, infinitely too limited for such a work. The beings and 
 events, which it demands and contains, are innumerable and 
 endlessly diversified ; and one of them is far too difficult a contri- 
 vance to have been formed by any mind, less than Omniscient. 
 
 As God only could have devised this immense and glorious sys- 
 tem at first ; so none but God is, at the present or any other period 
 of its existence, possessed of sufficient Wisdom to direct the innu- 
 merable parts of the vast machine, and their innumerable opera- 
 tions, to this great end. All the parts, and all their operations, 
 are absolutely necessary to its perfect accomplishment. The 
 failure of either, even in a single instance, would be a defect ; and 
 a defect attended with an importance, inconceivable by any mind, 
 but His. The mischiefs, which would flow from such a defect in 
 the progress of eternity, can be comprehended by no finite under- 
 standing. Accordingly he' has informed us, that the least event 
 does not come to pass ; that a sparrow does not fall to the ground , 
 that a hair does not fall from our heads ; without his direction. 
 I. 49
 
 THE CHIEF END OF MAN. [SER. XXV 
 
 How evident is it then, that the management of the whole system 
 demands his constant oversight, and control. 
 
 At the same time, his Power, as every man will readily acknow- 
 ledge, is at least equally necessary for this purpose. The hand, 
 which has ever rolled through the Universe the worlds of which it 
 is composed, must still continue to roll them. The power, by 
 which seasons revolve ; days and nights return ; light, and warmth, 
 and rains descend ; vegetation springs ; animal and rational energy 
 is quickened; the sunshine of Intelligence, and the flame of Virtue, 
 are lighted up ; by which the wheels of the universe were set in 
 motion ; and the regions of immensity and eternity peopled with 
 being ; must still continue its unremitted exertions, or the whole 
 system would dissolve, and crumble into ruin. 
 
 Nor is the divine Benevolence less absolutely necessary for the 
 same end. No finite good-will is sufficiently vast, sufficiently inva- 
 riable, so superior to prejudice and provocation, so unassailable 
 .by. temptation, so incapable of Aveariness, so unsusceptible of decay, 
 as to be safely trusted with the ultimate conduct of so numerous, 
 varying, and important interests. 
 
 Thus it is evident, that unless God devise, direct, and control, 
 or, in a single word, manage with his power, wisdom, and good- 
 ness, the vast machine of the universe ; the great and divine pur- 
 pose, for which it was formed, can never be accomplished. This 
 immense good, therefore, infinitely desirable to the eye of wisdom 
 and goodness, and involving in itself all that is desirable, must 
 otherwise fail of course ; and nothing be left in its place, but deso- 
 lation and ruin. 
 
 4th]y. Unless Intelligent beings voluntarily co-operate with God 
 in promoting this great end, it can never be accomplished. 
 
 This truth is easily evinced. God has assigned to Intelligent 
 beings their voluntary co-operation with him, as a part, and a pri- 
 mary part, of the end itself. There is in such beings no other vir- 
 tue, beside this voluntary co-operation. But the virtue of Intelli- 
 gent creatures is, beyond all comparison, far the most important 
 part of the whole end of Creation and Providence ; the chief con- 
 stituent of the divine glory ; and the chief object of the divine com- 
 placency in created existence. At the same time, it is, under God, 
 the supreme and indispensable source of all that happiness, which 
 they were intended to enjoy throughout eternity. It is evident, 
 therefore, that unless Intelligent creatures thus co-operate with 
 their Creator ; the end of their existence, and that of all things, 
 can never be accomplished. 
 
 It may, perhaps, be objected here, that this doctrine makes God 
 dependent on his creatures for the execution of his pleasure. This 
 objection has, at least in my opinion, extensively deceived and mis- 
 guided Christians ; and among them, not a small number of divines. 
 I have heretofore obviated it on a different occasion ; but it may be 
 useful to consider it again.
 
 SER XXV.] THE CHIEF END OF MAN. 337 
 
 The Independence of God does not at all consist in the fact, that 
 creatures are unnecessary to his purposes ; for by making them, he 
 has shown us, that they were thus necessary ; nor in the fact, that 
 his happiness would have been equally perfect, if he had never begun 
 the works of Creation and Providence ; for the Scriptures inform 
 us, that the Lord shall rejoice in all his works. But, if he had form- 
 ed no works, this part of his joy would have had no existence : 
 and therefore his happiness would have been just so far incomplete. 
 The independence of God consists in his absolute sufficiency for 
 the accomplishment of all his purposes j and in the absolute certain- 
 ty, which that sufficiency furnishes, that all his purposes will be ac- 
 complished. So long as these remain, he cannot but be absolutely 
 Independent. The necessity of the existence, and voluntary co- 
 operation, of Intelligent creatures to the purposes of God, affects 
 not, therefore, his independence, in any manner whatever. On the 
 contrary, it is a part, and a most important part, of those very works 
 of God, which he has chosen and brought into existence, in which 
 he rejoices, and will for ever rejoice. 
 
 It may be further objected, that many Intelligent beings do not 
 thus co-operate with their Maker ; and that, therefore, he will, thus 
 far, be disappointed, as to the accomplishment of his designs. If this 
 should be seriously said, I would refer the objector, for an answer, 
 to the case of Joseph's brethren, together with his Comment upon 
 their conduct : Ye meant it for evil ; but God meant it for good. 
 From this case, as well as that of the Assyrian Monarch, as ex- 
 plained by God himself, Isaiah x. 5, to the end of the eleventh 
 Chapter, and from many others, recorded in the Scriptures, the ob-. 
 jector may learn, that evil beings by their disobedience as truly 
 accomplish the divine purposes, as good beings by their obedi- 
 ence ; and that, notwithstanding all their opposition, he will bring 
 good out of the evil which they design ; that still his counsel mill 
 stand, and he will do all his pleasure. But his pleasure would not 
 be done, and his glory would not be displayed, in the same per* 
 feet manner, if no Intelligent creatures were to obey him by volun- 
 tarily co-operating with him in his designs. In this case, the whole 
 face of the universe would be changed, and a new, gloomy, and 
 distressing aspect be spread over the system of Creation and Pro- 
 vidence. 
 
 5thly. Intelligent creatures cannot thus co-operate with the designs 
 of God, but by conforming to his direction. 
 
 The coincidence of the heart with the general purpose of God, 
 is undoubtedly the prime constituent of their obedience, or co-ope- 
 ration. But this is far from being all, that is necessary. As none, 
 but God, can know, or direct, the things which are to be done ; so 
 it is evident, that his Intelligent creatures, in order to the promo- 
 tion of his designs, must coincide with his directions. It has been 
 already observed, that they cannot direct themselves ; and that .he 
 alone can direct them. As every part of his designs is necessary
 
 388 THE CHIEF END OF MAN. [SER. XXV 
 
 to their perfection; so it is plain, that^e, who alone knows what is 
 necessary, should universally direct the conduct of them, who do 
 not. All their thoughts, desires, designs, and labours, must, there- 
 fore, be guided by him ; and with an implicit confidence in his wis- 
 dom and rectitude, be entirely conformed to whatever he pre- 
 scribes. To his direction, the heart must implicitly conform itself, 
 as well as to his general will ; and be disposed not only to glorify 
 him, but also to glorify him in exactly that manner, which he is 
 pleased to point out. Unless this manner be pursued ; the object 
 itself must eventually fail of its perfect accomplishment. 
 
 6thly. In such a conformity of heart, and of effort, consists all 
 the worth, and all the happiness of Rational creatures. 
 
 God is the source, and sum, of all good, both moral and natural. 
 To know and love him, is to know and love, in a sense, all that is 
 excellent, great, and lovely. To serve him, is to do all that is 
 amiable or desirable, all that is good or honourable, all that is 
 pleasing to God or profitable to his rational creatures. True 
 happiness, and true worth, are attained in the same manner, and 
 by the same conduct. It is more blessed, says our Saviour, to give, 
 than to receive. It is not merely more amply rewarded by God, 
 but more happy in itself; necessarily, and in the nature of things, 
 more happy. In other words, to do good is a more happy condi- 
 tion of being, than to receive good. But all worth consists in do- 
 ing good, and in the disposition by which it is done. In this course 
 of conduct, therefore, both happiness and worth are found with the 
 highest certainty, and in the greatest degree ; or, in better lan- 
 guage, both are found here only. But doing good and glorifying 
 God, are convertible phrases ; denoting exactly the same thing, 
 with one trifling exception : ' viz. that the former is sometimes used 
 in a sense less extensive, than that which is commonly attached 
 to the latter. 
 
 It is further to be observed, that in glorifying God, the mind is 
 engrossed by an object, which knows no limit, and in which, there- 
 fore, its efforts may be for ever repeated, enlarged, and exalted. 
 No law, nor consideration, demands, that it should limit its views, 
 desires, or labours. Excess, here, is impossible. Approved al- 
 way by itself, and by its Maker, the more, the greater its efforts 
 are, it sees no bound set to them, except by its capacity. 
 
 Beyond this, as doing good is the entire employment of every 
 rational being, whose heart, and labours, are thus conformed to the 
 pleasure of his Maker, the good, actually done, cannot fail, in the 
 progress of the system, of becoming immensely great. Where the 
 joint labours of any society are directed solely to the purpose of 
 producing happiness, these labours, if wisely directed, must of 
 course furnish happiness, proportioned to their extent, energy, and 
 duration. In the divine kingdom, a society, greater than the humaii 
 mind can estimate, all the members of which direct their labours 
 by the unerring wisdom of God, contributing its united efforts
 
 SER. XXV.] THE CHIEF END OF MAN. 339 
 
 throughout eternity to the mere production of happiness, must ef- 
 fectuate this glorious object in a degree, transcending the compre- 
 hension of every mind, except the Omniscient. These eiforts, it 
 is to be remembered, are afl made in circumstances the most au- 
 spicious, and with provision the most ample, for the great end of 
 effectuating happiness. Happiness is the end of the whole system. 
 The circumstances, and the means, by which it is to be- produced, 
 were devised by the Omniscience of God ; and are better suited 
 to the end, than any other, which Omniscience could devise. 
 
 At the same time, this good is enjoyed in a manner wholly pecu- 
 liar. The excellent and disinterested spirit, which is thus em- 
 ployed in promoting the design of God, in the formation of the uni- 
 verse ; the manifestation of Bis own glory in the accomplishment 
 of the supreme good of his creatures; rejoices of necessity in all 
 the happiness which is produced in other individuals, as in its own ; 
 and in that of the vast whole, with an ecstasy supereminent, and in- 
 capable of limitation. Thus both the spirit, which produces, and 
 the spirit which enjoys, contribute, each in its own way, to the 
 eventuation of more happiness, than can be originated by any 
 other cause, or enjoyed in any other manner. 
 
 All this, however, is only the one, combined, immense, and divine 
 effect of Infinite wisdom, power, and goodness. God is the original 
 and glorious cause of all. To him, therefore, the eye instinctively 
 looks, as the ocean, whence all these innumerable, and perennial, 
 streams of enjoyment flow, and into which they return. His hand 
 began, and will for ever continue, this amazing work ; and will be 
 seen, daily, and more and more clearly, uniformly, and divinely, in 
 every thing, which takes place, both within and without the mind. 
 Of the increase of His government and their peace; of the splen 
 dour and beneficence of his administrations, of the activity of their 
 efforts, and the intenseness of their enjoyment ; there will be no 
 end. More and more beautiful and lovely in his sight, more and 
 more approximating towards his sublime perfection, he will behold 
 them with supreme. and eternal complacency; will look with an 
 unclouded smile on the illustrious work, which he has made ; and 
 with the voice of infinite approbation will pronounce it very good. 
 Such is the end, which God proposed in the creation of Man ; 
 such its nature ; and such its propriety. How plainly is it the best 
 and most glorious end, which can be aimed at by man or accom- 
 plished by his Creator! 
 
 From this fruitful theme many more important and practical re- 
 flections naturally arise, than can be even mentioned at the pre- 
 sent time. It will, however, be highly proper to suggest a few of 
 them ; and these will be only suggested. In the contemplation of 
 this subject, we can hardly fail to remark, 
 
 1st. The pitiful nature of the ends of human existence, and hu- 
 man labour, proposed by heathen Philosophy, and modern Infidelity. 
 The great ends of our being, exhibited by heathen philosophy,
 
 390 THE CHIEF END OF MAN. [SER. XXV 
 
 wre the gratification of pride, the establishment of apathy, the 
 acquisition of power, wealth, and fame, and the enjoyment of ani- 
 mal pleasure. All these, except the second, are the ends, pro- 
 posed also by modern Infidelity. By all except the last, they la- 
 boured to convert man into a fiend ; and by that, to change him 
 into a brute. Barely to descend from the divine object, which is 
 the theme of this discourse, to these miserable purposes, is to fall 
 from heaven to earth. 
 
 2dly. It is plainly impossible, that these systems should guide man 
 to his best good ; and, therefore, that they should direct his moral 
 conduct, either with rectitude, or profit. The true end of his being, 
 that which is really his supreme good, they knew not; and there- 
 fore could not point it out. 
 
 3dly. These systems are hence evidently seen to be false. There 
 is a real supreme good to man. Truth will certainly guide us to 
 this all-important object. But none of these philosophers have 
 guided us to it. On the contrary, they have only led mankind 
 away from it. Their systems, therefore, are essentially false. 
 
 4thly. We see, here, the benevolent design of the Scriptures. The 
 whole design of the Scriptures is to teach man what is his supreme 
 good, to show the way, in which he may attain it, and to require 
 him to devote his efforts to the attainment. How infinitely supe- 
 rior are they, in this respect, to all human systems ! 
 
 5thly. The Scriptures are fairly presumed, from this considera- 
 tion, to be of divine origin. They alone disclose this great object 
 to mankind ; and in this respect, differ immensely from all other 
 writings. Whence this difference ? How can it be explained, bu* 
 by supposing the writers of them to have been inspired ? 
 
 6thly. We learn hence the true dignity of man. 
 
 The dignity of man has been always a favourite topic of his 
 thoughts, conversation, and writings. When he looks into his owr. 
 bosom, and discerns the nature and extent of his powers ; or casts 
 his eye abroad, and beholds what he has done ; it is not strange, 
 that he should form elevated ideas concerning his own character 
 and destination. Unhappily, however, he has always formed, when 
 left to his own speculations, erroneous opinions concerning this 
 subject ; and has placed his dignity in things, of which it can never 
 be constituted. Personal accomplishments, brilliant or profound 
 talents, extensive acquisitions of learning and science, ingenious 
 inventions or improvements of art, bold achievements, and heroic 
 exploits, have ever been the objects, in which he has supposed his 
 dignity to consist, and of which he has ever been inclined to boast. 
 Some of these are, indeed, both desirable and commendable ; but 
 all of them, by themselves, are utterly insufficient to constitute real 
 dignity. This is found in the mind only. Intelligence is neces- 
 sary to it; but of intelligence alone it cannot be constituted. Its 
 real seat is in the disposition. Virtue, moral excellence, the beauty 
 and loveliness of the mind, is the real and only dignity of an Intel-
 
 SER. XXV.] THE CHIEF END OF MAN. 39 j 
 
 ligent being. To devote all the faculties and labours to the glory 
 of the Creator, in the pursuit of the supreme good of the universe, 
 is the true worth, honour, and glory, of every Intelligent creature : 
 Tind, compared with it, all things else, of which we are capable, 
 are nothing, less than nothing, and vanity. 
 
 7thly. We cannot but see in these considerations, the obligation, 
 which we are under to devote all our faculties and labours to the pro- 
 motion of this end. This observation needs no comment. 
 
 8thly. We also see, here, in a clear light, the necessity of Regene- 
 ration. 
 
 The native disposition of man, is opposed to the end of his be- 
 ing. This disposition nothing has ever changed essentially, ex- 
 cept the power of the Spirit of truth. As necessary, therefore, as 
 it is, that Man should answer the end of his creation, so necessary 
 is it, that he should become the subject of this change in his moraf 
 character. 
 
 9thly. We discern in this subject the transcendent Excellence and 
 Glory of God. 
 
 All things display the glory of God ; but some display it much 
 more than others. In the scheme of creation, which has been 
 now discussed, there is a splendour, wholly peculiar, attributed to 
 JEHOVAH. In the end, proposed by Intelligent Beings in their de- 
 signs, and displayed in their conduct, their proper character is 
 especially manifested. The end, proposed by God, and displayed 
 in his works of creation and providence, is unquestionably the no- 
 blest and most important of all possible ends, and the strongest 
 proof of the best of all possible characters. It is the most finished, 
 and the most ample, manifestation, of all that is great, exalted, 
 lovely, and divine. Out of it, springs created Intelligence, virtue, 
 and enjoyment, enlarged, refined, and brightened, for ever. Hea- 
 ven and its immortal glory are its fruits ; Angels, and the Spirits of 
 just men made perfect, are its offspring. The Sun of Righteous- 
 ness here rises on the astonished sight, without a cloud, and shines 
 with the clear effulgence of eternal day. In the future world, that 
 Sun shall no more go down, neither shall that Glory withdraw itself; 
 but with a presence ever enjoyed, a lustre ever increasing, shall 
 enlighten, warm, and quicken, the universe of virtuous minds with 
 one unceasing day, one everlasting spring ; while all that is beauti- 
 ful, fragrant, and delightful, lovely in the eye of God, and a resem- 
 blance of his transcendent perfection, shall rise, and bloom, and 
 flourish, beneath the Life-giving influence, for ever and ever. Amen.
 
 PROVIDENCE. THE PROBATION OF MAN. 
 
 GENESIS ii. 15 17 And the Lord God took the man, and put him into the garden 
 
 of Eden, to dress it, and to keep it. And the Lord God commanded the man, say- 
 ing, Of every tree of the garden thou mayest freely eat ; But of the tree of the 
 knowledge of good and evil thou shall not eat of it : for in the day that thou 
 eatest thereof, thou shalt surely die. 
 
 IN several preceding sermons, I have considered the work of 
 Creation ; including the heavens and the earth, their inhabitants and 
 their furniture. The next subject in a theological system, is the 
 Work of Providence. 
 
 From the text, which is an account of the first act of Providence 
 towards mankind, we learn the following things : 
 
 I. That the Providence of God towards man began immediately 
 after he was created. 
 
 In the great and wonderful work of Creation, provision was effect- 
 ually made for the production, subsistence, and comfort, of such 
 beings, as were afterwards to exist in this world. By this ob- 
 servation, I do not intend absolutely, that no being has been, in the 
 strict sense, created since the conclusion of the period, in which 
 the Scriptures exhibit this work as having been accomplished. 
 Whether this has, or has not, in the strict sense, been the fact, is 
 not material to the present design. I intend, in the Scriptural lan- 
 guage, that the heavens and the earth were finished, and all the host 
 of them. The beings, which, during succeeding ages, were to ex- 
 ist in this world, whether in the rational, animal, or vegetable, 
 kingdoms, were all, together with the changes in the mineral or in- 
 animate kingdom, to be produced by the instrumentality of second- 
 ary causes. As man was the last creature, which was made ; 
 when he was formed, the work of Creation was finished. From 
 this time, that superintending and controlling agency of God, com- 
 monly called Providence, commenced ; and has ever since been 
 unceasingly extended over all the works of his hands. 
 
 The Providence of God is two-fold ; ordinary and miraculous. 
 Miraculous Providence, is an immediate agency of God in the pro- 
 duction of events, adopted, at times, to accomplish certain ends, which 
 would be less advantageously accomplished in any other manner. 
 The ordinary Providence of God is an agency, directing the several 
 creatures, which he has made, to the several purposes, for zchich they 
 were made ; and conducted according to certain rules, which he has 
 been pleased to establish, and which are commonly, although impro- 
 perly enough, called Laws of nature. In the Scriptures, with much
 
 SER.XXVI.J THE PROBATION OF MAN. 393. 
 
 more propriety as well as beauty, they are termed Ordinances of 
 Heaven. In the succession of things, according to these ordinances, 
 the power, wisdom, and goodness of God, are gloriously manifested 
 in a series of events, beautiful and harmonious, wonderful and 
 sublime, beyond any limit, assignable by the thoughts of man. 
 
 Before the Apostacy, these laws, and their effects, were, beyond 
 a doubt, exceedingly different from those, which prevail at the pre- 
 sent time. Man was then immortal, holy, and happy ; and was 
 destined to breathe in air, to feed on fruits, and to pursue employ- 
 ments, suited to the perpetuation of this delightful state. The 
 world was beautiful and pleasant. All things were peaceful, friend- 
 ly, and means of unceasing and undisturbed enjoyment. The 
 sources of pain, hunger, and thirst, of disquiet, disease, and death, 
 were unopened, and unknown. To a single end, was directed the 
 whole energy of nature ; and that end was the immediate good of 
 man. 
 
 After the apostacy, a state of things began, which was in many 
 respects new ; a state suited to fallen beings, who were to live un- 
 der many manifestations of the divine wrath against sin ; and who 
 in the end were to die, and thus cease from all future connexion 
 with the place of their former -residence. 
 
 After the Deluge, the state of the world appears to have been 
 still further changed. More, and more painful proofs of the anger 
 of God against Sin, were introduced into the system. Life, with- 
 in a little time, was shortened from one thousand years to seventy. 
 Labour, sorrow, and disease, were greatly enhanced. The bloom 
 of immortality, already deeply faded, now withered away. Food, 
 together with the whole train of necessaries, lost its power of pro- 
 longing life ; sickliness overspread the vegetable kingdom ; sterms 
 convulsed the air and the ocean ; earthquakes and volcanoes shook 
 the land ; and decay and disorder impaired the whole face of the 
 system. 
 
 II. We learn also, that man, immediately after his creation, was 
 placed in a state of active employment. 
 
 The text declares, that the Lord God took the man, and put him 
 in the garden of Eden to dress it, and to keep it. Activity of body, 
 and of mind, is the sole means of doing good, and of glorifying 
 God ; and is, therefore, indispensable to the end, for which Intelli- 
 gent beings were created. Hence man, like the Angels, was des- 
 tined to be active ; and was directed' to industrious business, im- 
 mediately after he was brought into the world. 
 
 III. That he was, at the same time, placed in a state of Trial. 
 
 By this I intend, that he was put into such a condition, as to show 
 whether he would obey, or disobey, his Maker. The rectitude 
 and reasonableness of this dispensation are easily evinced. 
 
 Man, as I flatter myself has been heretofore proved, was created 
 a moral Agent, possessed of understanding and will, and therefore 
 free, and capable of obeying. Of course, inability to obey could 
 
 VOL. I. 50
 
 394 THE PROBATION OF MAN [SER. XXVI. 
 
 not be pleaded by him, as a reason why he should be exempted 
 from obedience. 
 
 At the same time, his Creator had an entire and indisputable 
 right to his services. No property is so high, or so perfect, as that 
 which the Creator has in the thing created ; and no right so com- 
 plete, as that which arises out of this property. God, therefore, 
 having created man, had the most perfect property in him and the 
 most perfect right to dispose of him according to his own righteous 
 pleasure. 
 
 God, also, being possessed of infinite greatness and excellence, 
 is infinitely deserving of the supreme love, reverence, and obe- 
 dience of man. 
 
 To serve, love, and honour God, is the most rational, and desira- 
 ble employment, which is possible. It was, therefore, man's high- 
 est interest, as well as indispensable duty, to obey. In no other 
 manner, could he be either virtuous or happy. Of course, it may 
 with the utmost reverence and propriety be concluded, that God 
 would not have acted in a manner, conformable to perfect recti- 
 tude, if he had not required obedience from all his rational crea- 
 tures : since they could neither do, nor enjoy, the good, of which 
 they were made capable, in any other manner. 
 
 IV. That the situation, in which man was placed, furnished him 
 with eminent Inducements, and Ad-vantages, to obey. 
 
 The truth of this proposition will, I think, appear evident from 
 the following particulars. 
 
 1st. Man was created holy, without any mixture of sinful affec- 
 tions. 
 
 This needs no proof, because it will be generally acknowledged, 
 and because it has already been sufficiently proved in a former 
 discourse. His understanding admitted truth without prejudice, 
 and without any necessary error, except such as proceeded from 
 mere ignorance. He did not know all things ; but those, which he 
 knew, he knew truly, or as they really existed. His will also was 
 perfectly conformed to the dictates of his understanding. 
 
 2dly. He was placed in a situation, in which eternal things were 
 most favourable to his obedience. 
 
 His habitation was delightful, and only delightful. Plenty, ease, 
 and peace, fragrance, beauty, and joy, sprang up spontaneously 
 around him; and accompaniedhirn whithersoever he went. He was 
 the lord and proprietor of a world ; and that world was an Eden ; a 
 paradise of improvement and pleasure. 
 
 His employments were all innocent, virtuous, and delightful. In 
 the happy and unlaborious agriculture, to which he was summon- 
 ed, he found business congenial to his nature, powers, and wishes. 
 Every thing flourished under his hand ; and furnished him the pe- 
 culiar pleasure of seeing his efforts contribute to his own enjoy- 
 ment, and to the beauty and perfection of the objects, by which he 
 was surrounded. He felt, that he was useful ; that he was employ-
 
 SER. XXVI.] THE PROBATION OF MAN. 395 
 
 ed in a manner chosen by his Maker ; and that he therefore pleased, 
 and obeyed Him ; while he also daily contributed to the advance- 
 ment of his own happiness. This consciousness, united with an 
 employment of the same general nature, is probably necessary to 
 all extensive and permanent good. 
 
 All things, also, daily manifested to him the presence of God ; 
 and exhibited this glorious Being only as great, wise, and good ; 
 reminding him unceasingly of the Benefactor, to whom alone he 
 was indebted, and of the immense extent of the obligations, under 
 which he was laid by the overflowing kindness of this benefactor. 
 Thus every thing with a continual voice called on him to persist in 
 his obedience, and in this manner to preserve the happiness, which 
 it insured. 
 
 3dly. God immediately revealed himself to man in several ways, 
 which are recorded, and in many more, which are necessarily im- 
 plied. 
 
 God taught man to dress the garden of Eden; or, in other words, 
 communicated to him the knowledge of an agriculture, suited to 
 the nature and circumstances of the spot, in which he was placed. 
 It was necessary for man to be employed. Idleness, even in Para- 
 dise, would, not improbably, have proved fatal to his innocence 
 and peace. Equally necessary was it, that the nature of his em- 
 ployment should be revealed to him ; the manner, in which it 
 might be pursued with ease to himself ; and the means, by which 
 it might be rendered most effectual to every desirable purpose. 
 Without such a revelation, ages must in all probability have pass- 
 ed away, before he would have discovered how to employ himself 
 with either convenience or profit. 
 
 At the same time, God revealed himself to him immediately ; and 
 conversed with him freely, often, and familiarly ; directing him by 
 an audible voice, and in a manner wholly intelligible, to whatever his 
 duty required. To enable him to derive the whole benefit, flow- 
 ing from such communications, God endowed him immediately with 
 the power of speech, and the knowledge of language, to an extensive 
 degree. This is clearly evinced by the fact, that he was able to un- 
 derstand the converse of God, with him, exhibited in the Scriptures 
 as carried on by an audible voice, and significant terms ; of the same 
 nature with those, which are in use among men. It is proved, also, 
 by the fact, that our first parents were created social beings, 
 and made to be helps meet for each other. Without speech, we 
 cannot conceive a social state to exist ; nor imagine the mutual as- 
 sistance, aimed at in the creation of the first pair, to be in any pos- 
 sible manner accomplished. Without speech, millions crowded 
 together, would, for this very reason, find themselves in a more 
 perfect solitude. Without speech, mutually understood, mankind 
 even now are strangers and aliens to each other ; and are not only 
 unable, and uninclined to render to each other any material assist- 
 ance, but are even ready mutually to suspect, hate, and separate.
 
 39G THE PROBATION OF MAN. [SER. XXVI. 
 
 Confidence is never reposed ; friendship never springs up ; where 
 language is not understood, and where communications are not 
 intelligibly, and definitely made. 
 
 It is further proved, by the record of the fact itself. Mam, im- 
 mediately after his creation, gave names to every beast of the field, 
 and to every fowl of the air ; names suited to their respective na- 
 tures, and conveyed down, as their appropriate names, to his pos- 
 terity. He also named Eve, when she was fivst brought to him ; 
 and assigned his reason for the name, which he had chosen. Both 
 he and she, also, conversed easily, and freely ; as appears abun- 
 dantly from the account, given- of them, notwithstanding its brevity. 
 
 That language was revealed to man is, as an abstract proposi- 
 tion, abundantly proved by the impossibility, that the fact can have 
 been otherwise. Without society, language could not be formed ; 
 and without language, society could not commence. 
 
 God also revealed to man, in direct and definite terms, his whole 
 duty j and disclosed to him the law, by which his life was to be 
 governed. With the same clearness, was he taught the rewards 
 annexed to obedience, and the punishments due to disobedience. 
 Of this truth we have a remarkable exemplification in the text ; 
 where we are presented with one of the principal rules, given to 
 our first parents for the regulation of their conduct. Man, there- 
 fore, was not left to find out either his duty, or his danger, by the 
 critical and doubtful decision of slow discovery, and distant infer- 
 ence ; but received the knowledge of both in the same plain and 
 certain manner, in which children are taught obedience by pa- 
 rental instruction. 
 
 4thly. The immediate means of trial were reasonably, and bene- 
 volently selected. 
 
 In the garden of Eden, the Lord God made to grow every tree, 
 that is pleasant to the sight, and good for food. Man lived in the 
 midst of spontaneous abundance. The palate and the eye were 
 alike gratified ; and the wishes seemed to have nothing left to ask. 
 One fruit only was forbidden ; and this merely for the purpose of 
 trying his fidelity. Had man been placed in hard and difficult cir- 
 cumstances, encircled by few enjoyments, exposed to great tempt- 
 ations, and the subject of much ignorance and doubt concerning 
 his duty ; he would still have been indispensably bound to obey. 
 But his real situation was the reverse of all this. God had given 
 to him with the bounty of a God. Nothing was denied, which was 
 either necessary or useful. A trifling gratification of either taste, 
 or curiosity, was the utmost, which he could expect from disobedi- 
 ence. The continuance of all his enjoyments, endless life, and the 
 favour of God, whom he saw both able and inclined to bless him, 
 was the certain reward of obedience. No situation can be devised 
 by our minds, in which man could have been placed more favoura- 
 bly for persevering in his duty. All motives, which we should 
 think likely to influence, urged him to obey ; and none, of this de-
 
 SER. XXVI.] THE PROBATION OF MAN. 397 
 
 scription, prompted him to disobey. The motives to obedience, 
 were many; and in their moment infinite : those to disobedience, 
 were few, poor, and trifling. 
 
 The law, under which our first parents were placed, is styled in 
 the Scriptures, the first, or old, Covenant ; and is commonly called 
 by divines, the covenant of works ; in distinction from the new or 
 second covenant, of which Christ is the Mediator, and which is 
 called the covenant of grace. A covenant of .works is no other 
 than a law requiring obedience, and prohibiting disobedience, pro- 
 mising a reward to the former, and threatening punishment to the 
 latter. It takes, in this case, the name of a covenant, rather than 
 that of a law, (although it has all the nature and sanctions of a 
 law) because God was pleased to communicate his will to man in 
 the form of a covenant : a mode gentle, condescending, and highly 
 expressive of the divine benignity. 
 
 No being, already sinful, can be possibly holden guiltless under 
 such a covenant ; or, in better language, when tried for his con- 
 duct, be justified. His former crimes render it impossible, that it 
 should become a covenant of life to him. To offer the conditions 
 of such a covenant to beings of this character, would be merely to 
 tantalize them ; since by the very terms of it they would be ori- 
 ginally fixed in a state of condemnation. Accordingly, when God 
 proposed to place mankind, anew, in a state of probation, he set 
 forth Christ as a propitiation for the remission of sins, already 
 past ; and offered *to accept of his obedience in their stead, as the 
 ground of their justification. 
 
 But sinless creatures are, with perfect and obvious propriety 
 placed under such a covenant. Their character, being spotless 
 is such, as to admit of their justification on the ground of their own 
 obedience. If that obedience should, during the time of trial, be 
 perfect ; their justification and reward must follow, of course, from 
 the conditions of the law itself; and no atonement could be neces- 
 sary for them. Thus the holy Angels obeyed, and were justified. 
 Thus Adam would have been justified, had he continued obedient. 
 Thus, also, the evil Angels fell, and were condemned. 
 
 V. We learn, also, that the obedience of Adam, as prescribed by 
 this law, was concentered in a single point ; and was thus rendered 
 easy, and, so far as might be, secure, in a manner, strongly express- 
 ive of the goodness of God. 
 
 If he ate not of the forbidden fruit ; he was approved. 
 
 I do not intend, that he was not required to obey God in all 
 things. This, unquestionably, .was demanded of him, as well as 
 of every other creature ; and was, beyond a doubt, his indispen- 
 sable duty. But I mean, that God absolutely suspended his accept- 
 ance, justification, and reward, on the single point of his abstain- 
 ing from the forbidden fruit. This mode of dealing with Adam 
 rendered his obedience peculiarly easy. It brought the duty, 
 which he was especially required to perform, up to his view, in the
 
 398 THE PROBATION OF MAN. [SER. XXVI 
 
 most distinct manner possible ; and rendered it too intelligible to 
 be mistaken. No room was left for doubt, or debate. The object 
 in question was a sensible object, perfectly defined, and perfectly 
 understood. No metaphysical or philosophical discussion was de- 
 manded, or admitted. No uncertainty existed, as to the degree, in 
 which his obedience was required. He was left at no loss con- 
 cerning the time, the manner, or the nature, of that conduct, which 
 it was proper for him to observe. He knew the whole extent of 
 what was commanded, and what was forbidden ; and therefore 
 could not but know whether he obeyed, or disobeyed. This 
 knowledge, always of high importance, was especially important 
 to him, so lately brought into existence, so unversed in argumen- 
 tation, acquainted only with plain facts, and under the guidance of 
 nothing, but mere common sense. 
 
 Besides, as his obedience was confined to a single point, he was 
 taught, and enabled, to summon all his watchfulness, resolution, 
 and strength, to this point only ; to keep it supremely in view ; 
 and to be continually guarded against every thing, which might 
 lead him to transgress, here. In making this the medium of trial, 
 God secured him, of course, against all other dangers ; so that he 
 was left at full leisure to watch against all possible temptations to 
 this single evil. Were an earthly parent to try the obedience of a 
 child, and make his right to the inheritance of an estate depend on 
 the performance of his filial duty: such a mode of trying him 
 would be thought not only reasonable, but generous, noble, and 
 strongly indicative of parental affection. 
 
 VI. We learn from the text, that the rewards, promised to him, 
 were infinitely great, and furnished, therefore, an infinite motive to 
 obedience. 
 
 That Adam, if faithfully obedient, would have inherited immor- 
 tal life, and its various blessings, is evidently involved in the words 
 of the law. Jf thou eatest thereof, thon shall die. If thou eatest 
 not, thou shalt not die, but live for ever ; is the necessary counter- 
 part; without admitting which, the threatening expressed would 
 mean nothing, and the law become a mere nullity. For, in this 
 case, his situation, whether he obeyed or disobeyed, would be ex- 
 actly the same ; and he would be left without a single motive to 
 obedience. That the posterity of Adam have been essentially af- 
 fected by his apostacy is not often denied ; and, I think, cannot be, 
 with even the appearance of reason. As I propose to discuss this 
 subject hereafter, I shall, for the present, take this point for grant- 
 ed. If it be admitted ; it must also be admitted, that they would 
 have been equally interested in the benefits, which would have re- 
 sulted from his obedience ; and would, like him, have lived for ever. 
 After the Apostacy, he begat a son in his own moral likeness ; sin- 
 ful and miserable, like himself. Had he obeyed, the children, be- 
 gotten by him, would, without a reasonable doubt, have been born 
 in his likeness also, and been destined, like himself, to unceasing
 
 SER. XXVI.] THE PROBATION OF MAN. 399 
 
 holiness and immortal life. It will not be denied, that the motives, 
 here presented to obedience, were in themselves of infinite magni- 
 tude. They were also motives, coming directly to his heart; af- 
 fecting him, as far as might be, with their whole importance ; daily 
 forced upon his view ; and reasonably expected, if any thing could 
 be expected, to prevail. 
 
 VII. We learn, that motives equally powerful, lent their whole 
 force to deter him from disobeying. 
 
 The reward promised was immortal life ; the punishment threat- 
 ened was, I apprehend, eternal death. These two appear to be 
 the only reward and punishment, ultimately promised and threat- 
 ened, in the divine law, as the proper retribution of obedience and 
 disobedience, in the great kingdom of JEHOVAH. As this subject 
 will naturally be brought up to view, when I come to consider the 
 sentence, pronounced on the offenders ; I shall dismiss it for the 
 present. What motives could possibly have greater influence on 
 a thinking mind, than these ? With what force, especially, must 
 they be addressed to such a mind, as that of Adam; unbiassed by 
 any influence of sin, loving obedience entirely, accustomed only to 
 happiness, entitled to immortal life, and yet capable of losing finally 
 this glorious state ! What a contrast between these two objects : 
 how affecting, how amazing . 
 
 REMARKS. 
 
 From these summary considerations it appears, 
 
 1st. That God acted, in establishing the probation of our frst pa- 
 rents, not only justly, but kindly and bountifully. 
 
 In forming our own estimate of this subject, we are prone to 
 consider chiefly, and often solely, the issue of their trial ; which we 
 cannot but acknowledge, as well as feel, to be, in the most striking 
 point of view, incomprehensibly melancholy and dreadful. In this 
 consideration, also, we are partial ; as being deeply interested 
 judges ; since we are involved in the calamities, flowing from their 
 transgression. But neither of these things ought to have any in- 
 fluence on our judgment concerning this subject. We ought to 
 inquire only concerning the circumstances, in which they were 
 placed, and the conditions prescribed to them. If these were rea- 
 sonable and just ; then God was reasonable and just in prescribing 
 them ; and that they were so, even we cannot deny. 
 
 That it is, in the nature of the case, right for God to try all his 
 Intelligent creatures, cannot, I think, be rationally doubted ; and 
 that the trial of our first Parents was eminently reasonable in all 
 its circumstances, appears to rne unquestionable. 
 
 Their situation was clearly a strong proof of the bounty and 
 kindness of their Maker ; and was composed of abundance, peace, 
 ease, and enjoyment, and attended by the living and delightful 
 hope of superior good, unceasingly filling their continually enlarg- 
 ing faculties, views, and desires. It was necessary, that they
 
 400 THE PROBATION OF MAN. [SER. XXVI. 
 
 should be employed ; and their employment was such, as ever 
 since, notwithstanding the toil and suffering, by which it has been 
 accompanied, has been most congenial to human nature, and most 
 delightful to the human heart. How much more desirable must it 
 have been in a state, to which toil and suffering were absolute 
 strangers. Idleness would render even virtuous beings useless, 
 and so far as I see, worthless. Virtuous action is all the real 
 worth of Intelligent beings. Without it, there can exist no self-ap- 
 probation, no peace of mind, no inherent dignity, no consciousness 
 of excellence, no desert of esteem. To be employed, therefore, 
 was indispensable both to the character, and to the happiness, of 
 our first parents. 
 
 Their advantages for obeying, and their inducements to obedi- 
 ence, seem to have been in the best manner suited to such beings, 
 as they were, and peculiarly expressive of the goodness of God. 
 It is difficult to imagine how creatures, so lately introduced into 
 existence, could have been, in this respect, placed in a more ad- 
 vantageous situation. 
 
 Of the circumstances of their trial, we are bound to judge, inde- 
 pendently of its consequences. Had Adam stood, we should have 
 never questioned the equity of the trial. We cannot, consistently 
 with reason, any more question it now. Our estimate of this sub- 
 ject ought clearly to be formed on the conditions and circumstan- 
 ces themselves ; as we should have formed it, had the conditions 
 and circumstances been presented to us before the issue. In this 
 case, we should not have hesitated to acknowledge either the 
 justice, or the goodness, of the Creator. Whenever we now judge 
 otherwise, our judgment does not proceed from reason and evi- 
 dence ; but is the mere offspring of prejudice and feeling. 
 
 2dly. These considerations teach us, also, the extreme error and 
 perverseness of those men, who, in the language of sneer and con- 
 tempt, declare, that God cannot be supposed to have condemned man- 
 kind for the mere eating of an apple. 
 
 I have here adopted the language, which has been often used 
 concerning this subject, not by Infidels only, but by multitudes of 
 such, as profess to believe the Scriptures. It is, however, not the 
 language of reason and common sense, but of partiality and pas- 
 sion ; of a most unhappy nature, and existing in a very censurable 
 degree. 
 
 Nothing, in which God is concerned, or is supposed to have been 
 concerned, can be the proper object of contempt or sneers, of 
 sport or ridicule. Every thought concerning this great, pure, and 
 awful Being, ought to spring from the most profound reverence ; 
 and, whenever expressed, ought to be uttered only in the most 
 reverential terms. Especially are we bound to exclude all levity 
 of mind from a case of such deep importance, and amazing con- 
 cern, as the Apostacy of man : an event, which not only exposed 
 the immediate subjects of it to the divine wrath, and the final sen-
 
 SER. XXVI.] THE PROBATION OF MAN. 401 
 
 tence of reprobation, but entailed also an endless multitude of mi- 
 series, as well as an endless course of depravity, on their sinning 
 progeny. The exposure of a single human soul to the anger of 
 God, and to the miseries of perdition, is a subject, too solemn to 
 be taken up by a trifling mind, or discussed with a thoughtless 
 tongue. When we are considering Sin and Condemnation, the 
 guilt and miseries of the present life, or the endless corruption and 
 sufferings of the life to come ; whatever else may be in unison with 
 these subjects, sport and sneer are only discordant ; and jar, and 
 grate, upon the ear of a sober man with a harshness, equally 
 unsuited to the nature of the subjects, and distressing to every 
 rational feeling. He, who can adopt sentiments of contempt and 
 ridicule ; and, still more, he who can utter them ; in a case, where 
 his all is at stake, is a madman, much fitter to grope in Bedlam, than 
 to mingle with rational society. 
 
 The phraseology, here adopted, is totally unjust and unfounded, 
 totally false and hollow. It insinuates, and intentionally insinuates, 
 that God was influenced in his condemnation of our first parents 
 by a resentment, excited only by the value, which he placed on 
 the forbidden fruit ; and that, as exhibited in this part of the Scrip- 
 tures, he was moved by those weak and pitiful passions, with which 
 men, at times, violently and foolishly resent the loss of their own 
 property. As the value of the fruit was insignificant, and in a 
 sense nothing ; these men conclude, that God could not prize it so 
 highly, as to be angry at the transgression, or to inflict punishment, 
 much less so dreadful a punishment, on the transgressors. Were 
 the principle just, on which they profess to argue ; I readily admit, 
 as every other man will admit, that God cannot be supposed to 
 have punished them at all, for the reason alleged. 
 
 But the principle itself has no connexion with the subject : the 
 argument, derived from it, is, therefore, without a foundation. The 
 Scriptures neither here, nor elsewhere, present Us with any such 
 views of God. Nothing is more remote from the story actually 
 told, or from the doctrines really expressed. Every thing, which 
 is taught by the Bible concerning this subject, is highly solemn 
 and affecting. 
 
 Our first parents were condemned, because they disobeyed 
 their Maker, revolted from his authority, and re belled' against his 
 government. Whatever was the mode, whatever was the instru- 
 ment, of the rebellion ; the sin was substantially the same. The 
 same authority was denied ; the same obligation broken ; and, of 
 course, the same guilt was thus far incurred. There is, however, 
 a difference in transgressions, and a plain one, which renders the 
 guilt greater in proportion to the smallness of the temptation. That 
 disposition, which disobeys under the influence of a small tempta- 
 tion, is certainly worse than that, which, resisting such a tempta- 
 tion, yields only to inducements, which are very great. This rule 
 of judging is universal ; and in other cases, is acknowledged with- 
 
 VOL. I. 51
 
 402 THE PROBATION OF MAN. [SER. XXVJ. 
 
 out a question. It ought to be acknowledged here. Had Adam 
 disobeyed, to gain the dominion of the Universe, or admission into 
 Heaven ; these men would have pronounced the trial unreasona- 
 ble ; because the temptation was evidently too great for his facul- 
 ties, and disproportioned to his ability to resist. On the same 
 principle, they ought now to acknowledge, that the trial was wholly 
 equitable ; because it allowed of no temptations, except such as 
 were insignificant and trifling. Thus the argument is directly 
 against them, and unanswerably refutes their favourite doctrine. 
 
 The fruit, whatever it was, was plainly of no importance, in the 
 possession, to Him, who at his bidding, can in a moment call into 
 existence a world, or a million of worlds, with all their furniture 
 and beauty. Nor has it, in this sense, the most remote relation to 
 the subject in hand. The guilt of our first parents lay solely in 
 rebelling against the will of God ; their Creator, Sovereign, and 
 Benefactor. For this rebellion, they were justly condemned, if 
 God can justly condemn a rebellious creature. 
 
 3dly. We are taught by this passage of Scripture, in one import- 
 ant particular, the views which God entertains of sin. 
 
 The sentence, here denounced against disobedience, is denoun- 
 ced against the first act. In the day that thou eatest thereof, thou 
 shall surely die. The death, threatened in this law, is threatened 
 to a single transgression. Accordingly, for a single transgression 
 they were afterwards condemned. 
 
 How different is this exhibition of the mind of God, concerning 
 this subject, from the views, which we are accustomed to cherish ! 
 We are prone to believe, that, even after numerous transgressions, 
 nay, after the sins of a whole life, God will still regard us with so 
 much favour, that we shall scarcely be condemned. Our first pa- 
 rents ate the forbidden fruit, and were condemned. How many 
 things, apparently much more aggravated, have we done ? Yet 
 how greatly are we at ease concerning the divine anger, and our 
 approaching destination. Under the persuasion, that we are not 
 so sinful as others, and, indeed, that we are scarcely sinful at all, 
 we hear the law, the transgression, and the penalty, awfully re- 
 sounded in our ears ; and hardly suppose ourselves interested in 
 either. To the final judgment, and the final condemnation, of 
 the wicked, we turn a careless self-satisfied eye ; as objects, which, 
 however interesting to others, have little or no reference to our- 
 selves. Thus flattered, and supported, by views of our guilt ut- 
 terly opposed to the Scriptures, and wholly contrary to those of 
 God, we go on in the commission of Sin, without any serious 
 alarm ; and persuade ourselves, that, whether the Lord will do 
 good to us, or not, he certainly will never do evil. In this deplora- 
 ble manner, life is spent ; the day of repentance trifled away; and 
 the hope of redemption and forgiveness lost for ever. 
 
 But, let every sinner in this house remember, that he was con- 
 demned for his first sin ; for the second ; for the third ; and for
 
 SER. XXVI.] THE PROBATION OF MAN. 
 
 every one which has followed. Call to mind then, I beseech you, 
 the amazing number of transgressions, actually charged to the ac- 
 count of every sinner present. Think how many have been com- 
 mitted in a single day ; how many more in a week; in a month 5 
 in a year. How astonishing must be the sum of those, which are 
 committed in a whole life ! The same God, who condemned Jjdam 
 for one transgression, regards every sin, of which you have been 
 guilty, with the same abhorrence. How awful was the sentence of 
 condemnation pronounced on him ! What then can remain for you 
 in your present condition, but a fearful looking for of judgment 
 and fiery indignation?
 
 SERMON XXVII. 
 
 PROVIDENCE. THE TEMPTATION AND FALL. 
 
 GENESIS iii. 1 6. Now the serpent icas more subtle than any beast of the field, 
 which the Lord? had made. And he said unto the woman, Yea, hath God said, Ye 
 shall not eat of every tree of the garden ? And, the woman said unto the serpent, 
 We may eat of the fruit of the trees of the garden : But of the fruit of the tree 
 which is in the midst of the garden, God hath said, Ye shall not eat of it, neither 
 shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not 
 surely die : For God doth knoiv, that in the day ye eat thereof, then your eyes shall 
 be opened : and ye shall be as Gods, knowing good and evil. And when the, woman 
 saw, that the tree was good for food, and that it was pleasant to the eyes, and a 
 a tree to be desired to make one wise, she took of the fruit thereof, and did eat ; and 
 gave also unto her husband with her ; and he did eat. 
 
 IN the last discourse, I considered the situation of our first pa- 
 rents in the state of trial, in which God was pleased to place them : 
 and the conditions of the law, or covenant, under which they were 
 placed. These, I endeavoured to show, were just and reasonable ; 
 and such, as clearly spoke the benevolence of God. 
 
 In the text, we are informed of the result of this trial ; viz. that 
 they transgressed the law, fell from their original purity, forfeited 
 the favour and blessing of God, and were condemned to suffer the 
 penalty of the law. 
 
 In this remarkable passage of Scripture, four things especially 
 claim our serious attention : 
 
 I. The Character of the Tempter : 
 
 II. The Manner of the Temptation : 
 
 III. The Character, and Circumstances, of the Persons Tempted : 
 and, 
 
 IV. The Consequences of the Temptation. 
 
 I. The Character of the Tempter demands our attention. 
 
 The Tempter is exhibited to us, here, by the Name of the Ser- 
 pent : or, as in the Hebrew, that Serpent. This phraseology na- 
 turally leacls us to imagine, that a part of this discourse, as cvigin- 
 ally written, has been lost ; altered, perhaps, by Moses, according 
 to the commands of God ; or, afterwards, by some prophet, ac- 
 cording to the same command ; because the passage had answered 
 the end intended by it, and was not henceforth a necessary part of 
 the canon of Scripture. Or, perhaps, it was originally differently 
 written ; and the present language is owing to some mistake of a 
 transcriber. Of this Serpent, St. John declares, that he was Satan; 
 the head, or leader, of those angels who kept not their first estate, 
 but revolted from God, and threw off their subjection to his go- 
 vernment. .
 
 SER. XXVII.] THE TEMPTATION AND FALL. 405 
 
 This exalted being, unsatisfied with his dignity and glory in hea- 
 ven, appears to have aspired to a station still higher, and to have 
 chosen to hazard the loss of all which he possessed, rather than to 
 continue in that, in which he was placed ; a station, not improba- 
 bly, the first in the created Universe. In thus aspiring, he fell 
 from this height to the lowest depth of degradation, guilt, and 
 misery ; and completely verified the declaration of Christ, that 
 such as have been first will, in various instances, be last in the 
 great kingdom of God. 
 
 After his fall, the evil passions, which began to influence him in 
 heaven, appear to have gained an entire ascendency. All his pur- 
 poses have, since that event, been evil, mischievous, and abomina- 
 ble; and the means, by which he has laboured to accomplish 
 them, have been base, grovelling, and suited to the nature of the 
 purposes. 
 
 That, upon which he now entered, was probably as base, as hate- 
 ful, as unjust, and as cruel, as was ever formed ; and will, perhaps, 
 be more remembered with horror, hereafter, than any other ; unless 
 we are to except the Rebellion, to which he successfully solicited 
 his companions in heaven, and the Crucifixion of the Redeemer. 
 
 The motives, by which he was influenced to this work of death 
 and destruction, were probably such as these. 
 
 His Envy was naturally and highly provoked at the sight of so 
 humble a race of beings, as Men, possessing a character, and lot, 
 plainly superior to his own ; because they were immortal and holy, 
 and consequently happy also; because they stood higher in the 
 approbation of God, and the estimation of Angels ; and because 
 they were, in prospect, the heirs of immortal life and endless en- 
 joyment. 
 
 His Resentment against Got?, which fired his rebellious spirit at 
 all times, now saw, and seized, what he thought an advantageous 
 opportunity, to disappoint his great ENEMY of his favourite design ; 
 to overcast the face, and glory, of his new creation ; to dishonour 
 his name ; to disturb again the peace of his kingdom ; and to 
 frustrate purposes, which seemed to be near, if not nearest, to his 
 heart. 
 
 His Pride, also, was, doubtless, greatly gratified with the pros- 
 pect of being able to disappoint his Maker ; to counteract his de- 
 signs ; and to prove, that his wisdom was not so great, as to secure 
 him from being thwarted, and vanquished, by this sagacity of his 
 enemy. 
 
 Nor was his Malevolence probably less concerned in this enter- 
 prise. He had now become the professed, habitual, and eternal 
 enemy of God, and of his creation. Good he regarded, wherever 
 he .saw it, with an evil and malignant eye, and an aching heart. 
 That others were happy, was, to his debased feelings, a certain 
 source of misery. The only emotions, which resembled happiness, 
 in his mind, were now those, which, in the true fiend-like manner,
 
 406 THE TEMPTATION AND FALL. [SER. XXVII. 
 
 exulted in overcoming others, in destroying or lessening their en- 
 joyments, and in reducing them to the same level of deformity and 
 wretchedness with himself. These emotions could not but be 
 strongly excited by the prospect of ruining a world of happy 
 beings ; such as were, and were to be, our first parents and their 
 offspring. 
 
 For the gratification of these abandoned dispositions, he was 
 prepared to employ any means. Accordingly, he chose rather to 
 inhabit, and animate, a serpent, and ally himself to the brutes, 
 than to fail of his design. In the body of this serpent he ap- 
 proached, and accosted, Eve ; doubtless expecting, what actually 
 took place, that both himself and his purposes would, in this way, 
 be effectually concealed. 
 
 II. The manner of the Temptation was remarkably distinguished 
 by art and subtlety. 
 
 He accosted the general Mother of Mankind, when she was 
 alone, and of course most unguarded. Had Adam been present, 
 it seems unquestionable, that both would have assisted each other ; 
 and that their mutual strength might have resisted, with success, 
 the insidiousness, which was sufficient to prevail over one. 
 
 He began his address to her, with a question, which involved in 
 it, apparently, not impiety, but surprise ; and which was calculated, 
 in the highest degree, to excite her attention and curiosity, without 
 raising in her mind any alarm, or even suspicion. Yea, hath God 
 said, Ye shall not eat of every tree of the garden ? " Can this be 
 possible ? What end can it answer ? For what purpose were 
 these fruits created, but to be eaten, and eaten by you ? Whence 
 then the prohibition ? Or is it possible, that such a prohibition 
 should exist ?" 
 
 Had he directly opposed God, it is probable, that the honest 
 mind of Eve would have revolted at the conduct ; and fled from 
 the temptation, with horror. But now, he said just enough to 
 awaken her curiosity, and no more. Hence she was prepared to 
 listen to him, to go on with him in his sentiments ; and, in the end, 
 to imbibe them all. The Question, in a manner not naturally 
 seen, nor suspected, by her, awakened a train of thoughts, in 
 themselves dangerous, and leading easily to a fatal issue. 
 
 Eve, in the native simplicity and integrity of her heart, replied, 
 We may eat of the fruit of the trees of the garden. But of the fruit 
 of the tree, which is in the midst of the garden, God hath said, Ye 
 shall not eat of it, nor shall ye touch it, lest ye die. 
 
 This answer brought the subject immediately to the point, which 
 the tempter wished; and gave him a fair opportunity, without di- 
 rectly denying the divine prohibition, to seduce the heart of his 
 victim. He replied accordingly, Ye shall not surely die. For 
 God doth know, that, in the day ye eat thereof, then your eyes shall 
 be opened j and ye shall be as Gods, knowing good and evil. 
 
 Nothing could, in such circumstances, be more artfully conduct-
 
 SER. XXVIL] THE TEMPTATION AND FALL. 407 
 
 ed. It was not a difficult thing, in itself, to persuade Eve, that she 
 should not die. Death was an evil, whose nature she could but 
 very imperfectly comprehend, and of which she had known no ex- 
 ample. But of the pleasantness of the fruit, its fragrance, and 
 beauty, she had a distinct comprehension. She also, in all proba- 
 bility, knew, in some degree, the character of those gods ; Elohim, 
 that is, Angels; to whose nature, knowledge, and dignity, she was 
 to rise by eating the prohibited fruit. At the same time, he ap- 
 plied directly to the only object which was likely to be to her an 
 object of desire. She and her husband were surrounded with 
 good; and had nothing to regret, and nothing to fear. Their 
 only danger seems to have been on the side of coveting more, be- 
 cause they already had so much ; and of wishing, because they 
 were now so wise and happy, to become wiser and happier. The 
 Tempter, by his own experience, perfectly understood the power 
 of this mode of attack, and the proper avenue, through which to 
 introduce the temptation. Eve knew, that Angels were superior 
 to her, as she was superior to the brutes ; and probably knew not, 
 but that this was the way in which they became Angels. These 
 views would naturally make her consider the tree, as wholly to 
 be desired to make one wise ; and lead her to forget the danger of 
 disobedience. 
 
 At the same time, the boldness and impudence of the Tempter's 
 assertions, probably astonished and confounded her. There is 
 something in the confidence, with which, at times, assertions are 
 made, which has always more or less commanded belief in the ig- 
 norant and inexperienced ; such as she was at this time. To her 
 he appeared to understand the subject in a manner, of which she 
 had never before formed a conception ; and the boldness and pe- 
 remptoriness of his declarations gave them such an air of truth 
 and wisdom, as she was unprepared to resist. Nor did he fail to 
 avail himself of the influence of that passion, which is so univer- 
 sal, so easily kindled, and so powerfully operative, in the minds of 
 all her descendants .; viz. Jealousy. God doth know, that in the 
 day ye cat thereof, your eyes shall be opened, and ye shall be as 
 Gods. In this speech, he artfully, but evidently, insinuated, that 
 the true reason, why the tree was forbidden, was, that God knew 
 this to be its nature and efficacy ; that the prohibition was, there- 
 fore, insincerely and unkindly made ; and that the whole proceed- 
 ing, on the part of God, was sinister, selfish, and oppressive. 
 
 This procedure gave an entirely new aspect to the character 
 and conuuct of God ; and to a mind, beginning to be tinctured 
 with jealousy, rendered that character unamiable, and that conduct 
 suspected and unworthy. 
 
 When this was accomplished, and Eve had let go her hold on 
 her glorious benefactor, till then absolutely loved, venerated, and 
 trusted ; she was prepared for every thing, which could follow. 
 A little contemplation of the fruit itself, after she had begun the
 
 408 THE TEMPTATION AND FALL [SER. XXVII. 
 
 course of infidelity in her heart, led her, as temptations have always 
 led the heart of unbelief, to direct transgression and open rebel- 
 lion. To eat it, she now perceived, would at once gratify her 
 taste, and raise her to the envied distinction, which was promised. 
 
 Such is the summary account, which God has thought proper 
 to give us in his word, of one of the two most important transac- 
 tions, which this world has ever seen. A part only, and not im- 
 probably a small one, of the events, which actually took place, is 
 recorded. That various other things passed on this occasion, can- 
 not be doubted. Beside the abruptness of the introduction, the 
 first question appears to be asked in consequence of something, 
 which had preceded. These outlines the great English Poet has 
 filled with several natural and interesting circumstances, which, or 
 something like which, may not improbably have happened. It is 
 not difficult to believe, that the serpent may have alleged, that he 
 himself had eaten of the fruit, and had not died ; but, on the con- 
 trary, had gained, from its mysterious and happy influence, the 
 powers of understanding and speech, with which he appeared to 
 be elevated above his kindred brutes. 
 
 Be this as it may; it seems evident, that the story, as here told, 
 is either the close, or the epitome, or both, of a full account of the 
 transaction. Yet, as it is, it is a specimen of consummate art, in- 
 sidiousness, and fraud. The manner of address, on the part of 
 the serpent, is calculated insensibly to insinuate, and inspire, jea- 
 lousy and irreverence towards God ; uneasy and repining thoughts 
 of the condition, in which man was placed by him ; ardent ambi- 
 tion to be like Angels in knowledge, happiness, and glory ; and 
 longing desires to eat the forbidden fruit for this end ; together 
 with strong hopes, that no evil consequences would follow the 
 transgression. 
 
 III. The character of the persons tempted, was probably singular. 
 
 They were newly created ; were innocent ; were holy ; and, 
 considering the short period of their being, were undoubtedly pos- 
 sessed of no small discernment in divine things. They loved truth ; 
 were free from all biasses and prejudices ; possessed a vigorous un- 
 derstanding ; and thus were prepared for a ready reception of every 
 truth, and for a rapid progress in useful knowledge. The progress, 
 which they actually made, must have been great, under such ad- 
 vantages, compared with what, at first thought, may seem probable. 
 
 Still they were imperfect beings ; without experience ; and des- 
 titute of knowledge in many particulars, which would naturally be 
 wished in a case, where art and falsehood were employed against 
 them ; and, although furnished with a clear comprehension of their 
 own duty, were totally ignorant of the character, and unable readi- 
 ly to conjecture the designs, of their Adversary. The first deceit, 
 which they ever knew, was now practised on themselves ; and the 
 first falsehood, of which they ever heard, was now directed to their 
 own destruction. Of the rebellion of the Angels, they probably
 
 SER. XXVII.J THE TEMPTATION AND FALL. 
 
 knew nothing; and of the character of the Tempter, they would 
 not naturally form even a suspicion. Accustomed to hear only 
 truth, they would not easily expect a lie ; and, habituated only to 
 faithfulness and friendship, fraud and malevolence were, in their 
 approach to them, assured of a necessary, and sufficient, disguise. 
 That artless, child-like simplicity, which so delights the mind, and 
 embellishes the pictures of the historian and the poet ; which 
 adorned the life, and endeared and enforced the lessons of the Re- 
 deemer himself; and which now constitutes no small part of evan- 
 gelical excellence ; was then a principal trait of their character. 
 In the peculiar kind of wisdom, which we call prudence, they cer- 
 tainly had made little progress ; and caution must have been known 
 to them, only in lessons of instruction. 
 
 Thus they were, in several important respects, beings fitted for 
 imposition, and not unnaturally the victims of insidiousness and 
 cunning. The same means, at the present time, ensnare persons 
 of the same character; and it is not in the nature of things, that 
 superior sagacity, however employed, should not possess the 
 power of influencing, more or less, the same simplicity. Firm 
 obedience, such as they were bound to render to their God, a 
 prompt undeliberating refusal, and an original, steadfast deter- 
 mination not to listen, would have secured them from yielding; 
 but, when they began to hear, and to investigate, they began to be 
 exposed ; and their danger increased with every step of their pro~ 
 gress in inquiry. 
 
 In the mean time, it seems, that neither of them thought of sup- 
 plicating the aid of their Creator. A single prayer would have 
 put the Tempter to flight, and dissolved the charm of the Tempta- 
 tion. .A single recollection, also, of his commands, his kindnesses, 
 and his instructions, might easily have produced the same effect. 
 But neither prayer nor recollection was summoned to their assist- 
 ance. Like their descendants, when forgetful of God, and, in a 
 sense, forgotten by him, they were weak, frail, and exposed to 
 every danger. 
 
 IV. The consequences of the temptation were, as you well know, 
 eminently unhappy. 
 
 Eve, pleased with the appearance of the prohibited fruit, and 
 warmed with the thought of becoming wise, of leaving her present 
 humble station, and assuming that of an Angel, rashly ventured on 
 the forbidden ground ; disobeyed the command of her Creator ; 
 defiled herself with sin ; and yielded her title to immortal life. In 
 the same manner rfdam, also, partook of the transgression, and of 
 all. its miserable effects ; lost his innocence ; and resigned his do- 
 minion, glory, and happiness. The remoter consequences of this 
 event, I shall have occasion to consider in a future discourse. The 
 remainder of this, I shall occupy with some considerations on two 
 great questions, often and earnestly asked, concerning this subject, 
 and with a few practical remarks. 
 . VOL. I. 52
 
 410 THE TEMPTATION AND FALL. [SEE. XXVII. 
 
 The first of the questions, to which I have referred, is this ; 
 Since our first Parents were entirely holy, how could they become 
 sinful ? 
 
 This question, in its simple and proper form, is no other than, 
 
 How can a holy being become sinful ? or, 
 
 How can a holy being transgress the law of God ? 
 
 This question, to which, perhaps, no satisfactory philosophical 
 answer can be given, has been unnecessarily embarrassed by the 
 modes, in which answers to it have been attempted. The language, 
 often adopted, has been in a great measure abstract ; and, being 
 supposed to have meaning, when it had none, and to convey ideas, 
 which it did not contain, has served only to bewilder, where it was 
 intended to instruct. 
 
 The common method of conducting the investigation of this sub- 
 ject has been to seek for some cause in the nature of man, styled 
 a principle of action, to which this effect might be fairly attributed. 
 As the principles of moral action in Mam, must have been holy, 
 and could in no degree have been sinful ; it is inquired, How could 
 a holy principle be the cause of a sinful action? 
 
 It will be obvious to a careful examiner, that in this inquiry, the 
 word principle, is intended to denote a fixed, unchangeable cause; 
 productive only of effects, of the same moral nature ; and is sup- 
 posed to exist, and to operate, during the interval of transgression. 
 On this foundation, the inquiry is made ; and, if the foundation be 
 solid and just, the inquiry cannot be answered : because, in the 
 actual case, viz. the case of our first Parents, there was no other 
 principle of action, beside a holy principle. 
 
 But in this scheme of thought, there is a plain and important fal- 
 lacy; not improbably originated, and certainly established, by 
 the use of the word Principle. I do not deny ; on the contrary, I 
 readily admit; that there is a cause of moral action in Intelligent 
 beings, frequently indicated by the words Principle, Affections, Ha- 
 bits, Nature, Tendency, Propensity, and several others. In this 
 case, however, as well as in many others, it is carefully to be ob- 
 served, that these terms indicate a cause, which to us is Avholly un- 
 known ; except that its existence is proved by its effects. There 
 is, as every man, who does not embrace the doctrine of casual, or 
 contingent, existence, must admit, a reason, why one being is holy 
 and another sinful ; or why the same being is holy at one time and 
 sinful at another; as truly, as that there is a reason, why he exists. 
 There is also a reason, why a being is, at some times, more strongly 
 inclined to a regular practice of sin or holiness, than at others. Our 
 judgment concerning moral beings, is customarily formed in ac- 
 cordance with these truths. We speak of human nature as sinful; 
 intending not the actual commission of Sin, but a general character- 
 istic of man, under the influence of which, he has committed Sins 
 heretofore, and is prepared, and is prone, to commit others. With 
 the same meaning in our minds, we use the phrases, sinful prop en-
 
 SER. XXVII.] THE TEMPTATION AND FALL. 4l j 
 
 sity, corrupt heart, depraved mind ; and the contrary ones, holy or 
 virtuous disposition, moral rectitude, holiness of character, and many 
 others of the like import. When we use these kinds of phraseolo- 
 gy, we intend that a reason really exists, although undefinable, 
 and unintelligible, by ourselves, why one mind will, either usually, 
 or uniformly, be the subject of holy volitions, and another, of sin- 
 ful ones. We do not intend to assert, that any one, or any num- 
 ber, of the volitions of the man, whom we characterize, has been, 
 or will be, holy, or sinful ; nor do we, indeed, design to refer im- 
 mediately to actual volitions at all. Instead of this, we mean to 
 indicate a state of mind, generally existing, out of which holy vo- 
 litions may, in one case, be fairly expected to arise, and sinful ones, 
 in another : such a state, as that, if it were to be changed, and the 
 existing state of a holy mind were to become the same with that 
 of a sinful mind, its volitions would thenceforth be sinful ; and -vice 
 versa. This state is the cause, which I have mentioned ; a cause, 
 the existence of which must be admitted, unless we acknowledge it 
 to be a#perfect casualty, that any volition is sinful, rather than holy. 
 This cause is what is so often mentioned in the Scriptures, under 
 the name of the heart ; as when it is said, The heart is deceitful 
 above all things, and desperately wicked. I have already remarked, 
 that this cause is unknown, except by its effects. From these, 
 however, we learn, that it is not so powerful, nor so unchangeable, 
 as to incline the mind, in which it exists, so strongly to holiness, as 
 to prevent it absolutely from sinning, nor so strongly to sin, as to 
 prevent it absolutely from acting in a holy manner. Both Reve- 
 lation and facts, the only sources, from which we derive any know- 
 ledge of the subject, place this truth beyond a reasonable debate. 
 Beings, who have sinned, have afterwards become holy ; and be- 
 ings, who have been holy, have afterwards sinned ; and nothing 
 more seems necessary to explain this subject to us sufficiently, than 
 barely to suppose, what we cannot avoid supposing, that a temp- 
 tation, actually presented to the mind, is disproportioned in its power 
 to the inclination of that mind towards resistance. 
 
 I have now, I flatter myself, prepared the way for introducing 
 the only intelligible, and in any degree satisfactory, method of ex- 
 amining this subject ; which is, to consider the man, and the facts ; 
 and not the abstract principles. 
 
 In this view, the case stands thus : GOD created a moral being, 
 capable, in the nature of things, of either sin or holiness. Ori- 
 ginally, this being was holy ; that is, disposed to obey the will of 
 GOD ; possessing a state of mind prepense to virtuous, and oppo- 
 sed to sinful, conduct. Fitted by his moral nature to be operated 
 on by motives, as all moral beings are, he was placed in a world, 
 filled with motives ; of which some induced to obedience, and 
 others to disobedience. Wherever the means of happiness and 
 misery exist, such motives exist of course ; and of both kinds; lor 
 these means, themselves, are the motives ; or perhaps more pro-
 
 412 THE TEMPTATION AND FALL. [SER. XXVIL 
 
 perly the happiness and misery are the motives. Now it is plain, 
 that in such a world, (and all possible worlds, except a world of 
 perfect misery, must be such) motives of both kinds must, at times, 
 be present to the view of such a being. It is equally evident, 
 that some of the motives to sin, may, considered by themselves, 
 become to such a being stronger inducements to action, than some 
 of the motives to holiness. In other words, higher enjoyment 
 may be found, or expected, in some courses of sin, than in some 
 courses of holiness. That to a mind, capable of contemplating 
 one or a few things, only, at once, and of feeling with different 
 strength, at different times, the motives to sin may chiefly, or 
 alone, be present, will not be doubted. For, it is apprehended, no 
 finite watchfulness is sufficient to realize, with absolute certainty, 
 the full presence of the motives to holiness at all times ; nor to 
 keep out of view all the motives to sin. Of course, every such 
 mind may, for aught that appears, be induced by some supposable 
 motive, or combination of motives, at some times, and in some cir- 
 cumstances, at least, to yield to temptation, and disobey. 
 
 There is no proof from the nature of things, that finite strength 
 and stability are sufficient to resist all possible motives to sin. 
 From facts, we are irresistibly led to admit the contrary doctrine. 
 Angels, though entirely holy, yielded to such motives ; as did our 
 first Parents also, who possessed the same virtuous character. 
 These facts furnish a strong presumption, at least, that it is not 
 within the limits of created perfection to resist temptation in all 
 possible cases ; and that the final perseverance of saints and An- 
 gels, both in a state of trial, and in a state of reward, is derived 
 ultimately from the Almighty Power of GOD. 
 
 In a former discourse, I observed, that there were three methods, 
 in which sin, or moral evil, is supposed to have been introduced into 
 the universe. The first is, that he permitted it to exist. One of the 
 remaining two is, that GOD could not, without destroying the free 
 agency of his creatures, prevent them from sinning : the other, that 
 he creates their sinful -volitions. 
 
 To the former of these methods of accounting for the introduc- 
 tion of sin, it is unanswerably objected, that GOD has actually pre- 
 served some of the angels from falling ; and that he has promised 
 to preserve, and will, therefore, certainly preserve, the spirits of just 
 men made perfect ; and that this has been, and will be, done without 
 infringing at all on their moral agency. Of course, he could just 
 as easily have preserved Adam from falling, without infringing on 
 his moral agency. To the second scheme, I object in the 
 
 1st. Place, That it is wholly without proof . 
 
 But a doctrine of this magnitude, ought not to be admitted with- 
 out the most ample evidence. . 
 
 2dly. It is unnecessary. 
 
 All the satisfaction, which this subject admits, is capable of be- 
 ing derived as completely from attributing this event to the agency
 
 SER. XXVI.] THE TEMPTATION AND FALL. 413 
 
 of creatures, as to the agency of GOD. At the same time, it is as 
 easy to conceive, to evince, and to admit, that man is an agent, as 
 that GOD is an agent. No difficulty attends the former case, which 
 does not in an equal degree attend the latter. If man is an agent, 
 then there is no necessity of tracing his actions beyond himself. 
 We find no necessity, when we think of GOD as an agent, of tra- 
 cing his actions beyond himself. There is no more necessity of 
 tracing human actions beyond man ; nor is there, so far as I can 
 perceive, any additional light thrown on the subject of human 
 agency, by referring our actions to GOD, That GOD created us ; 
 that he can, and does, influence our actions in various ways, as he 
 pleases ; and that even zee can in various ways influence the ac- 
 tions of each other ; must be admitted on all hands. But I see no 
 proof, that GOD is the author, or agent, of human actions ; nor the 
 least difficulty in believing that he has made us capable of being 
 the agents, and authors, of them, ourselves. 
 
 3dly. It increases the difficulties, which it professes to remove. 
 It is at least as difficult to conceive how GOD can be the author 
 of actions, existing in a human mind, as how that mind can be the 
 author of them. Here, therefore, no advantage is gained. On the 
 other hand, difficulties are multiplied without end. No conception 
 is more perplexing, or distressing, than this ; that GOD creates our 
 sin by an act of his Omnipotence, and then punishes it. 
 4thly. The Scriptures no where assert this doctrine. 
 The passages, commonly alleged in support of this doctrine, ap- 
 pear, to me at least, to be forced from their natural, obvious inter- 
 pretation, for this purpose. Nor ought it to be. admitted, that a 
 doctrine of this importance would be taught in ambiguous and ob- 
 scure passages only. A strong support of this opinion, is found in 
 the copiousness, variety, and explicitness of the passages, in which 
 the Scriptures teach us the agency of GOD in our sanctification. 
 This important distinction between the two cases, ought to have its 
 full weight with our minds ; and should, I think, be considered as 
 decisive. 
 
 Should it be here objected, that the scheme, which I am contend- 
 ing for, is opposed to the doctrine of GOD'S agency in our sanctifi- 
 cation : I deny the objection to be true. The Scriptural doctrine 
 of sanctification does not, I apprehend, teach us, that jie is the au- 
 thor, or Creator, even of our holy volitions. On the contrary, 
 Scriptural regeneration is the creation, not of our -volitions, but of 
 such a state, temper, or disposition, that the mind itself produces 
 other volitions, than those zohich it would have produced in its for- 
 mer state. After regeneration, GOD affects the mind in sanctifying 
 it, in the manner commonly denoted by the word influence j and not 
 by a work of creation, continually carried on in the mind. Hence 
 GOD is said to sanctify his children by his Word, as well as by his 
 Spirit. But it is impossible, that his Word should any .way be 
 concerned with the creation of new volitions.
 
 414 THE TEMPTATION AND FALL. [SER. XXVII. 
 
 To these observations it ought to be added, that several of the 
 objections, heretofore alleged against the doctrine, that the soul is 
 a mere chain of ideas and exercises, lie with equal weight against 
 this. These have, however, been too lately mentioned, to demand 
 a repetition. 
 
 The second question, to which I have referred, and which, like the 
 other, affects not the sin of Adam only, but all sin, is this : Why did 
 God permit ADAM to fall ? 
 
 Before I attempt to answer this question, it will be proper to ob- 
 serve, that according to all the schemes of accounting for the in- 
 troduction of moral evil, which have been mentioned, the fall of 
 Adam was permitted, that is, was not hindered, by God. It may 
 be also proper to state the difference, which in my own view exists, 
 between permitting, or not hindering, sin, and creating it. It is 
 this. In the former case, man is the actor of his own sin. His sin 
 is, therefore, wholly his own ; chargeable only to himself; chosen 
 by him unnecessarily, while possessed of a power to choose other- 
 wise ; avoidable by him ; and of course guilty, and righteously 
 punishable. Exactly the same natural power is in this case pos- 
 sessed by him, while a sinner, which is afterwards possessed by 
 him, when a saint ; which Adam possessed before he fell ; and 
 which the holy Angels now possess in the Heavens. This power 
 is, also, in my view, perfect freedom ; a power of agency, as abso- 
 lute as can be possessed by an Intelligent creature. 
 
 In the latter case, the volitions of man are immediately produced 
 by Omnipotence $ are the acts of God himself, and not at all of man $ 
 are merely annexed to man, as accidents $ are in the natural sense 
 necessary, and irresistible j and, so far as I can see, are in no sense 
 chargeable to man. 
 
 In the former case, God is supposed to create beings, possessed 
 of the full power to originate any, and every, moral action ; in the 
 natural sense, able to stand, as well as liable to fall ; and falling, 
 only because they did not make the best use, which they could, of 
 their power to stand. In the latter case, he created their apostacy. 
 Their fall, therefore, was irresistible ; unless it should be proved 
 that a creature can resist Omnipotence. 
 
 With these things premised, I observe in answer to this question, 
 that a state of trial supposes of course a capability of falling, and 
 cannot exist without. That, in this state, God is obliged to secure 
 his creatures from falling, has not hitherto been proved ; and cer- 
 tainly ought not to be admitted, without proof. If he rewards them 
 with happiness, proportioned to their obedience, so long as they 
 continue obedient ; I see not how any thing further can be de- 
 manded at his hands. Perfect justice seems in this case to be sa- 
 tisfied. 
 
 Still it will be asked, why God suffered a thing, so evil and dis- 
 tressing, as sin, to exist. 
 
 Probably the best answer, ever given to this question in the pre-
 
 SER XXVIL] THE TEMPTATION AND FALL. 415 
 
 sent world, is that, which was given by Christ, concerning one 
 branch of the divine dispensations to mankind : Even so, Father ; 
 for so it seemed good in thy sight. It was a dispensation approved 
 by infinite Wisdom, and seen by the Omniscient eye to be neces- 
 sary towards that good, which God proposed in creating the uni- 
 verse. 
 
 The restless and roving mind of man is, however, often unsatis- 
 fied with this answer. I will, therefore, add by way of explana- 
 tion, and, I hope, with that profound reverence, which all creatures 
 owe to their Creator, and that diffidence, which becomes a creature 
 of yesterday, that if Adam had not fallen, Christ would not have 
 redeemed mankind : for had there been no Apostates, there could 
 have been no Redeemer, and no Redemption. The mercy of God, 
 therefore, the most perfect of his attributes, and the consummation 
 of his excellence, would have been unknown to the universe. All 
 the blessings, bestowed on mankind, would have been the reward 
 of the obedience of Adam, and his posterity. But the blessings, 
 bestowed on glorified saints, are the rewards of the obedience ot 
 the Eternal Son of God. These rewards could not have been 
 given, had not Christ obeyed : and Christ could not have obeyed, 
 had he not become the Substitute for sinners, or the Mediator be- 
 tween God, and apostate creatures. These rewards, also, will 
 differ from those in the former case, as the respective persons, who 
 obeyed, differed in the excellence of their characters, and the va- 
 lue of their obedience. 
 
 Had Adam obeyed ; it is, I think, highly probably, that the ori- 
 ginal world would have continued, and the present Heavens. The 
 new Earth, and the new Heavens, which will be created after the 
 Mediatorial Kingdom is finished, would never have been. No hu- 
 man beings would have been admitted into Heaven. None of that 
 joy would have been experienced, which now springs up in hea- 
 venly minds over the repentance and salvation of sinners, and 
 which will increase and brighten for ever. None of those things, 
 into which Angels desire to look,* would have been brought into 
 being ; nor would that glorious purpose of the creation of all things, 
 mentioned by the Apostle, the knowledge, acquired by principali- 
 ties and powers in heavenly places, concerning the manifold wisdom 
 of God, disclosed in his dispensations to his Church^ have ever 
 been accomplished. 
 
 By the redemption of Christ, Heaven as well as Earth, Angels 
 as well as men, are materially changed from their former circum- 
 stances, and character. Nay, the whole immense and eternal 
 kingdom of JEHOVAH, by means of this amazing work, assumes a 
 new aspect ; and both Creation and Providence, are invested with 
 a new character. God is seen by his Intelligent creatures in new 
 manifestations of beauty, glory, and loveliness. Throughout never- 
 
 See 1 Pet. i. 12. f See Eph. ii. 9, 10
 
 416 THE TEMPTATION AND FALL. [SER. XXVII 
 
 ending ages, virtuous minds will be enlarged with knowledge, ex- 
 alted in holiness, and improved in dignity, and happiness, beyond 
 all, which would have otherwise been proper, or possible ; and 
 their affections, obedience, and praise, become more refined, and 
 more elevated, in a rapid and regular progress. The former legal 
 system, therefore, of which the primitive state of Adam was a part, 
 had comparatively no glory, by reason of the excelling glory of the 
 system of Redemption. 
 
 How far these observations may contribute to the satisfaction of 
 the inquirer, I will not presume to determine. That the system of 
 divine dispensations is now, and will for ever be, widely different 
 from what it would have been, had the work of Redemption not 
 taken place, must, I think, be acknowledged. I will only add, 
 that, as we are of yesterday, and consequently know nothing, it is 
 not, and cannot be, strange, that things of this extent should be so 
 high, and so vast, that we cannot attain to them. 
 
 Should an emmet, from the top of his mole-hill, undertake to sur- 
 vey the world around him ; and to descant on the beauty, or deform- 
 ity x)f the landscape, the suitableness of the soil, climate and ac- 
 commodations, for the settlement, . health, husbandry, and com- 
 merce, of men ; and propose plans for the improvement of some 
 of these things, and the reformation of others ; we should proba- 
 bly consider him as a very imperfect judge of such subjects ; and 
 smile 'both at his presumption, and his philosophy. With respect 
 to the subject in hand, we are emmets ; and take our surveys only 
 from the top of a mole-hill. When it is considered, that the con- 
 sequences of this event reach through eternity, and that such won- 
 derful consequences, have already followed it, a small share of 
 modesty will induce us to confess our inability to judge concerning 
 it, and to take the station of humble learners, at the feet of our 
 Divine Instructor, rather than to ascend the chair of philosophical 
 judgment, and haughty decision. 
 
 REMARKS. 
 
 1st. In this difficult part of the history of man, we cannot^ I think, 
 fail to see, how superior the Scriptural account of the introduction of 
 Moral evil, into the world, is to every other. 
 
 The Scriptural account is summarily this. Two beings, the pa- 
 rents of mankind, created holy, and placed by God in a paradise 
 of good, were deceived, and seduced, by the insidious art of an 
 evil and superior being, permitted for wise and good purposes, to 
 have access to them. 
 
 The two principal schemes of philosophy on this subject, are 
 these : 
 
 First ; That the soul was created holy, and was contaminated by 
 being united to Matter; because Matter is the seat of sin, and pollu- 
 tion :
 
 SER. XXVII.] THE TEMPTATION AND FALL. 417 
 
 Secondly ; That the soul was created holy, but apostatized in a 
 pre-existent state^ 
 
 Of the first, it is sufficient to say, that it is contrary, not to truth 
 only, but to possibility : since it is clearly impossible that any be- 
 ing, except a thinking, voluntary one, should be the subject of 
 either virtue or sin 
 
 On the second, it is to be observed, that all the difficulties attend 
 it, which attend the supposition of an apostacy, in the present state. 
 The difficulty does not at all lie in the fact, that man apostatized 
 here, but, in the fact, that he apostatized at all. Of course, wheth- 
 er we suppose the apostacy to have taken place in this world, or 
 in another, the difficulties involved in it, still remain possessed of 
 their full strength, and without being, in the least degree, obvi- 
 ated. 
 
 Besides, that man did pre-exist, is a mere assumption, of which, 
 there is not a shadow of evidence ; and against which, even the light 
 of nature furnishes strong probability. 
 
 2dly. In this story, we see the amazing evil of sin, manifested in 
 the conduct of the Tempter. 
 
 What a disposition was that, which was exhibited, in the seduc- 
 tion of our first parents from their obedience ! From what a state 
 of innocence and happiness, did it plunge them and their poster- 
 ity ! At the same time, no personal resentment operated, no re- 
 venge burned in his breast against them ; for between him and them, 
 there had never been a controversy, nor even a connexion. They 
 were ignorant that such a being as himself existed, and had never 
 done, nor wished him, any evil whatever. 
 
 But he envied, he hated their virtue, their happiness, and their 
 prospects. Under the influence of these infernal feelings, he la- 
 boured to destroy them, and a world with them ; and voluntarily 
 entailed on countless millions of Intelligent beings, sin, and wrath, 
 and ruin. How vast, how wonderful, how dreadful, is this malice ! 
 How hateful is he in whom it resided ! Such is the true nature of 
 all Sin. In degree, it may differ: in kind, it is the same. 
 
 Let it be here remembered, that every Tempter is employed, 
 substantially, in the same manner. Every Tempter, in seducing 
 a fellow-creature, is influenced by sin ; and tempts to sin. The 
 person tempted is induced to disobey God : to become guilty and 
 odious ; to incur his a^ger; and to expose himself to the miseries 
 of the second death. What a dreadful employment is this ! Yet 
 how common ! how evidently universal ! No language seems suf- 
 ficiently forcible to describe the turpitude of a murderer, or a trai- 
 tor. But how guiltless does the murder of the body seem, when 
 compared with the murder of the soul ! What treachery can be 
 named with that, which cheats ,an immortal being out of heaven, 
 and deceives him into hell? 
 
 Nor is the mode, in which temptations are usually conducted, 
 any other, than that recited in the text. In every temptation, the 
 
 VOL. I. 53
 
 418 THE TEMPTATION AND FALL. [SER. XXVII. 
 
 truth of God is denied; his wisdom or goodness questioned; his 
 conduct exhibited as strange, and his commands as unreasonable. 
 Obedience is always represented as exposed to disadvantages ; 
 and sin, as the true road to real and exquisite enjoyment. Jea- 
 lousy is thus naturally kindled ; discontent excited ; and the man 
 induced to repine at his lot, to murmur, in thought at least, against 
 his Maker, and to covet and seek forbidden enjoyments. 
 
 In the mean time, the soul is nattered perpetually with the hope 
 of safety in sin ; is taught to expect exemption from punishment ; 
 and is boldly informed, that it shall not surely die. Thousands 
 and millions of times has this story been told ; and repeated 
 through every age, from the apostacy to the present hour. Thou- 
 sands and millions, also, of foolish and unhappy wretches, listen to 
 the tale, because it is loved ; and receive it on a tenth part of the 
 evidence, which they would demand, to enforce on their minds a 
 single truth, or a single duty : or rather, they receive it first ; and 
 wait for the evidence 5 till some future time. Eve is often censured 
 for yielding to a tempter, of finished cunning. How many of her 
 descendants yield to fools and blockheads, to gross and blunder- 
 ing solicitations ; unfurnished with even a plausible pretence, or 
 that miserable consolation to sinners, an apology for the compli- 
 ance ! Let no one cast the first stone at our common Parent, who 
 is not conscious that he himself has not sinned in the same manner. 
 
 3dly. We learn from this story, that the only time of successful 
 resistance to temptation, is the moment, when it is presented. 
 
 I have already remarked, that had our first parents promptly 
 refused to listen, they would, in all probability, have escaped the 
 snare. What is true of them, is true of all their posterity. The 
 very act of deliberating, results from want of sufficient faith in 
 GOD, and sufficient firmness in our duty. In our deliberations, 
 also, we are exposed to many dangers. We are ignorant, yet be- 
 lieve ourselves knowing ; foolish, yet are vain of our wisdom ; 
 weak, yet are always ready to confide in our strength. Hence we 
 form false conclusions from miserable premises : yet we think both 
 the premises and conclusions sound, because they are devised by 
 such sagacious beings, as ourselves. In our love to sin, we have 
 an enemy within us, of whose presence, or even existence, we are 
 usually not aware, ever ready to aid the assaults of the enemy 
 without. From our ignorance, we are easily perplexed ; from our 
 vanity, easily flattered ; and from both, easily overcome. Of our 
 perplexity, every tempter takes advantage, while he covers the 
 hook with a bait for our vanity. The more we reason, the more 
 we plunge ourselves into difficulties ; and the less hope do we find 
 of an escape. The longer the assault continues, the more feeble, 
 embarrassed, and irresolute do we become ; and the more bold, 
 powerful, and assured, our seducer: till, at length, that resolution 
 and understanding, which at first would have gained an easy and 
 certain victory, become an unresisting prey. Resist then the De-
 
 SER. XXVII. J THE TEMPTATION AND FALL. 
 
 vil, resist every tempter, at first ; at the moment of solicitation ; 
 and he will flee from you. 
 
 4thly. We are also taught by this passage of Scripture, that the 
 ultimate safety of mankind, when they are tempted, lies in GOD only. 
 Had Eve sought the protection of GOD, when she was assailed 
 by the Adversary ; she had never fallen. Had she remembered 
 the character of GOD ; she had never believed the declarations of 
 the Tempter. Had she admitted no jealousy, no suspicion, of the 
 divine Wisdom and goodness ; she had, in all probability, kept her 
 happy state. 
 
 The same dangers attend all her descendants. If we wish to 
 overcome, or escape, temptations ; it is indispensable, that we 
 remember the presence, and acknowledge the character, of GOD ; 
 that we distrust in no degree his sincerity or kindness ; and that we 
 go directly to him for the succour, which we need. The closing 
 petition in the prayer, taught by Christ to his disciples, is, Lead us 
 not into temptation : but deliver us from evil : that is, Suffer us not 
 to be led into temptation , but, should this danger betide us at any 
 time, deliver us from the evil to which we shall be then exposed. 
 Of six petitions only, of which this prayer consists ; a prayer 
 taught by him, who knew all the dangers and necessities of man ; 
 this is one. So necessary did he determine this assistance and 
 guardianship to be ; and so necessary our continual prayer, that it 
 might be afforded. 
 
 In the first temptation, we see the doctrine strongly illustrated. 
 Here no prayer ascended for aid. Here, therefore, no aid was 
 given ; and here, left to themselves, the miserable victims were of 
 course destroyed. Let us, then, learn wisdom, both from their ex- 
 ample and their end. Let us avoid the one, that we may escape 
 the other. For protection from tempters, and temptations, both 
 within us and without us, let our prayers unceasingly rise with 
 fervent repetition. Especially, when the Serpent approaches, when 
 the charm is about to begin ; and when his mouth is ready to 
 open and swallow us up, let our cries for help ascend to Heaven; 
 that He, who is swift to hear, and always prepared to pity and re- 
 iieve, may mercifully extend his aim, and snatch us from the jaws 
 tf destruction.
 
 SERMON XXVIII. 
 
 PROVIDENCE. THE SENTENCE PRONOUNCED ON MAN. 
 
 GENESIS Hi. 14 19. And the Lord God said unto the serpent, Because thou hast 
 done this, thou art cursed above all cattle, and above every beast of the field : upon 
 thy belly shall thou go ; and dust shall thou eat all the days of thy life. Jlnd I 
 will put enmity between thee and the woman, and between thy seed and her seed 
 it shall bruise thy head, and thou shall bruise his heel. Lnto the woman he said, 
 I will greatly multiply thy sorrow and thy conception : in sorrow thou shall bring 
 forth children ; and thy desire shall be to thy husband, and he shall rule over thee. 
 Jlnd unto Mam he said, Because thou hast hearkened unto the voice of thy wife, 
 and hast eaten of the tree, of which I commanded thee, saying, Thou shall not eat 
 of it ; cursed is the ground for thy sake ; in sorrow shall thou eat of it all the days 
 of thy life : Thorns also and thistles shall it bring forth to thee ; and thou shall 
 eat the herb of the field. In the sweat of thy face shalt thou eat bread, till thou 
 return unto the ground ; for out of it wast thou taken : for dust thou art, and unto 
 dust shalt thou return. 
 
 IN my last discourse, I considered at length the temptation of 
 our first parents, and their consequent fall from holiness, and from 
 the favour of God. The next subject, which, in a system of the- 
 ology, invites our attention, is the sentence which followed their 
 transgression. 
 
 This sentence is contained in the Text, and naturally divides 
 itself, for our consideration, into three parts : 
 
 I. The Sentence pronounced on the Tempter: 
 
 II. That pronounced on the Woman : and, 
 
 III. That pronounced on the Man. 
 
 The order, in which this subject is exhibited to us, is the same 
 which existed in the Temptation itself, and in the transgression 
 also. The Serpent first sinned in tempting the Woman ; the 
 Woman sinned next, in yielding to his solicitations, and eating the 
 forbidden fruit ; and the Man last, in yielding to the solicitations of 
 the Woman. 
 
 On the sentence, as here pronounced, it will be proper to re- 
 oiark, generally, that it is not a mere repetition of the words of 
 the Law. Nor is it to be considered, as in fact involving the whole 
 of the sentence, contained in the law. That sentence seems to 
 have been left by God as it was originally denounced ; and nothing 
 more to have been now intended as a threatening, except to dis- 
 close to our first parents various evils, attendant on the state of 
 guilt and degradation, to which they had reduced themselves, and 
 to remind them of the mortal condition, in which they were now 
 finally fixed. On the Serpent, indeed, a sentence new, and be- 
 fore undisclosed, was declared. The evils, which he was to suffer 
 in consequence of this sin, were announced: while in the same
 
 SER. XXVIII] THE SENTENCE, &x. 431 
 
 threatening was included, also a promise of great and singular 
 benefits to those, whom he had most wickedly seduced. 
 
 The original threatening of the Law, or Covenant, under which 
 our first parents were placed, involved all the evils, which they 
 and their posterity were ever to suffer. The sentence, now passed 
 on the transgressors, unfolded, particularly, several distresses, 
 which they were hereafter to experience under this original threat- 
 ening , and, at the same time, furnished them with consolations ol 
 high importance. 
 
 I. The Sentence, passed on the Serpent, claims a two-fold consid- 
 eration : in its literal meaning, and in its principal meaning. 
 
 In the literal meaning of this denunciation, the Serpent is cursed 
 beyond all other beasts, is doomed to creep on the ground, and to 
 eat dust all the days of his life. Perpetual war, it is declared, 
 shall exist between his seed and that of the Woman ; in which he 
 shall bruise the keel of his adversary ; while his adversary shall 
 bruise his head, 
 
 This, which I have chosen to call the literal meaning of the sen- 
 tence, is, I acknowledge, rather an application of it to the literal 
 serpent. The language, in which it is explained, is, I think, plainly 
 figurative ; and involves, generally, a state of peculiar degrada- 
 tion and suffering. It has been supposed, and I apprehend justly, 
 that the original condition of the Serpent, as an animal, was supe- 
 rior and distinguished. Ancient opinions considered the serpent 
 as winged, beautiful and privileged, above other animals. If these 
 opinions be allowed to be just ; it will be easily seen, that the de- 
 gradation was remarkable, and altogether calculated to convince 
 our first parents of the miserable tendency and influence of trans- 
 gression. In every view, the condition specified, is a condition 
 deeply degraded, and suited, obviously, to show the proper effect 
 of sin on all the instruments, by which it was accomplished. What- 
 ever the serpent lost, as \vell as whatever he suffered, was an in- 
 fliction, properly evincing the hatred of God to every thing, con- 
 cerned in the seduction of mankind ; and to show to their progeni- 
 tors, in immediate consequence, both the evil of which they had 
 been guilty, and the certainty of their future punishment. 
 
 The enmity, which was announced, and which has existed be- 
 tween the seed of the woman generally, that is, mankind, and the 
 seed of the Serpent, has been a source of innumerable evils to the 
 Serpent. Animals of this kind have ever been peculiarly hated 
 and hunted, peculiarly attacked and destroyed, from the beginning. 
 Even the harmless ones do not escape. A war of extermination 
 has plainly been declared against them, and carried on through all 
 generations with unrelaxing and unceasing animosity. In conse- 
 quence of this hostility, millions of them have probably perished, 
 which otherwise might have continued through the date, allotted 
 by Providence to their being. In the mean time, not a small num- 
 ber of the human race have fallen victims to the enmity of these
 
 422 THE SENTENCE [SER. XXVIII. 
 
 venomous beings ; and have usually been wounded in every part 
 of the Body, mentioned in this prediction. 
 
 The principal meaning of this sentence, or its application to the 
 allegorical Serpent, the real Tempter, is, however, of infinitely 
 more importance, and has a totally superior claim to our attention. 
 
 The Tempter and the Woman were, in the transgression, united 
 together as rebels against their Creator. In the eye of the Temp- 
 ter, this union was begun, only to be strengthened, and perpetuated. 
 He had once sinned and was finally rejected by God. He, there- 
 fore, naturally, and in a sense necessarily, concluded, that rebel- 
 lious man would be rejected also. No event had hitherto happened 
 in the Universe, which, to the view of a created being, rendered it 
 possible for a rebel against his Maker to be restored. Satan, 
 therefore, of necessity concluded, that sinning man would never 
 be restored ; and that God, who had created man holy, and destined 
 him to endless enjoyment, would be wholly disappointed of his 
 own favourite designs. At the same time, he confidently saw the 
 whole race added to his own kingdom, and the regions of sin and 
 misery enlarged, and peopled, by the inhabitants of another ruined 
 world. 
 
 But he now, for the first time, was solemnly informed, that a 
 part, at least, of his expectations would perish. Man, he was here 
 told, would on the one hand, be still his enemy, throughout succeed- 
 ing ages; and himself, on the other, be made to suffer new and un- 
 known, yet very alarming, evils, from a descendant, or descend- 
 ants, of this very woman, whom he had beguiled into sin. His head 
 the chief, the vital, the percipient, part of himself, was to be bruised, 
 or crushed, by some one, or other, of the progeny of those, whom 
 he had ensnared. That he understood the real and full import of 
 this threatening, cannot be supposed; but it is obvious, that he 
 could not but perceive some very great and alarming punishment 
 to be in store for his new and flagrant guilt. Thus all his hopes, 
 like those of every hypocrite, were blasted in a moment ; and w r ere 
 changed into that painful suspense, and constant alarm, which are 
 always more dreadful than any misery, except final and eternal wo. 
 
 From the actual fulfilment of this prediction, and the comments 
 of the Scriptural writers on the threatening contained in it, we are 
 able to determine its full import with precision and certainty. The 
 see d of the Woman, we know, was the Lord Jesus Christ ; the Son 
 of God, and the Redeemer of mankind. We are expressly taught, 
 that he, although by the instigation of the original Tempter nailed 
 to the Cross and bruised thus in his heel, his inferior part, his flesh, 
 yet triumphed and made an open show of principalities and powers 
 in his Crucifixion, and thoroughly led captivity captive, after he had 
 effectually spoiled them of all their glory. In this great event, he 
 not only vanquished Death, but destroyed also him that had the 
 power of Death ; that is, the Devil. 
 
 In this great event, he disappointed, and ruined, all the hopes
 
 SER. XXVIII.] PRONOUNCED ON MAN. 423 
 
 and designs of this proud and malicious spirit. His future lot he 
 rendered far more shameful and wretched than before ; lowered 
 his pride for ever in the dust ; turned his malevolence backward 
 on himself; mortified his envy anew, and inexpressibly ; and made 
 the race, whom he had seduced, the instruments of completing his 
 degradation, and ruin. 
 
 From Man, that is, from penitent, returning, and reformed man, 
 this divine person took away the sting of the threatened Death ; 
 and chiefly, the Death itself, which was threatened. The grave 
 he opened anew, and forced it to surrender its captives to him- 
 self. For all those of this numerous race, who are willing to con- 
 fide in him as their Redeemer, he opened the gates of immortality; 
 of a new and far more glorious immortality than that which thev 
 had lost. He purchased for them the sanctification of the Soul, 
 the forgiveness of their sins, and an inheritance undefihd and eter- 
 nal among the very Angels, to whose rank and character Eve, by 
 eating the forbidden fruit, expected to arise. They indeed, in a 
 manner, however, far different from that which was in the Tempt- 
 er's thoughts, will become as Gods, or Angels ; as the same Sa- 
 viour has informed us ; and will, together with them, receive feli- 
 city in a Body, fashioned like unto his glorious Body, and incon- 
 ceivably superior to the refined dust which composed the forms of 
 our first parents. In a state, perfectly sanctified and cleansed, 
 they will enjoy a happiness, ennobled and expanded beyond all 
 that heaven itself imagined, before the Mediation of the Son of 
 God ; a happiness, suited to reward his infinitely meritorious obe- 
 dience in the work of Redemption. Thus the sum of happiness to 
 the universe, will be undoubtedly increased, and to an immense 
 extent, by the very means which this haughty, malignant Spirit em- 
 ployed for its destruction. 
 
 The Character, the station, the residence, the employments, the 
 honour, and the happiness, of Man will be wonderfully exalted ; 
 the exhibitions of the divine glory will be supremely enhanced ; 
 and the Mercy of God, before unknown and unimagined, will be 
 displayed with infinite and eternal splendour. God, in the new, 
 peculiar, and most endearing relations of Father, Redeemer, and 
 Sanctifier, far more intimate and affecting than those of Creator, 
 and Ruler, will be more nearly united to his Intelligent creatures ; 
 and will be seen in more venerable and lovely exhibitions of his 
 supreme excellence : while the themes of contemplation, gratitude, 
 and praise, will be far more noble and interesting than could have 
 been proper or possible, had not our first Parents lost their primi- 
 tive station and happiness. Thus the Providence of God will 
 wear a new and more glorious aspect ; the divine kingdom assume 
 a splendour and importance before unknown ; and the Universe 
 become a different, and incomparably more exalted scene of 
 being. 
 
 In the mean time, the Tempter himself, at the close of this
 
 424 THE SENTENCE [SER. XXVIII. 
 
 earthly system, when all his wickedness shall have been acted, 
 and all his wiles exhausted, will together with his debased and 
 wretched companions, be consigned to everlasting chains, to total 
 disappointment, to extreme humiliation, to eternal darkness, and 
 to wo and despair, endless and inexpressible. 
 
 II. The sentence pronounced on the Woman, next demands our 
 attention. 
 
 This consisted of two parts : The pain and sorrow, which were 
 to attend her in bearing and bringing forth children ; and her sub- 
 jection to her husband. Neither of these would have had any be- 
 ing, had she resisted the temptation. She would have been a 
 mother ; but without pain and anguish : and she would have been 
 a wife ; but without any humiliating inferiority to her husband. 
 
 Now her state in both respects was entirely changed. Her 
 life became full of sorrow, and largely acquainted with grief '; and 
 a great proportion of all her sufferings were to arise from these 
 peculiar sources. 
 
 III. The sentence on the Man is the last proposed subject of con- 
 sideration. 
 
 This consists of four distincts parts : Toil, Sorrow, Humiliation, 
 and Death. 
 
 In the original state of Man, he laboured, but without toil. The 
 Earth brought forth its fruits spontaneously, and abundantly ; and 
 supplied him with food, without any necessary care or exertions of 
 his own. He was formed to industry, that he might be useful, and 
 of course dignified and virtuous ; and not merely that he might eat. 
 His faculties, also, were firm, and undecaying, unsusceptible of 
 weariness, and incapable of suffering. His labour was, therefore, 
 voluntary and delightful ; a privilege, and not a calamity. The 
 sources of sorrow, also, were not then opened ; and man had not 
 learned to drink of its bitter streams. Fear, scorn, disease, be- 
 reavement, and all the moral causes of distress, were not yet ap- 
 pendages of this new world. Intemperance, sloth, impurity, false- 
 hood, treachery, broken friendship, and iron-handed oppression, 
 together with a long train of their miserable companions, were yet 
 strangers to Man. 
 
 His station, as well as his character, was, in the mean time, no- 
 ble and dignified. Angels did not disdain to own, and converse 
 with him, as their friend and fellow-servant. All his views, pur- 
 suits, wishes, and employments, were refined and elevated ; and 
 were suited to the immortal life, and unspotted holiness, in which 
 he was created. 
 
 Death, the offspring of Sin, had hitherto been an entire stranger 
 to the great kingdom of God. All his creatures, and Man as truly 
 as any of them, were possessed of life literally endless ; and look- 
 ed forward through the perpetual succession of ages without anx- 
 iety, and without fear. 
 
 In all these great particulars, Man was now destined to a total
 
 SER. XXVIII.] PRONOUNCED ON MAN. 425 
 
 change of being. He was condemned to hard and painful toil; to 
 a course of life, in which a great proportion of the changes were 
 merely varieties of suffering ; to a degradation from all his honours 
 and hopes ; to a state of deep humiliation ; and to Death as the 
 end of his earthly being, accompanied with a train of the most af- 
 fecting distresses and horrors* In this toil, these afflictions, this 
 degradation, and this melancholy end, both sexes shared in most 
 respects alike. Both were henceforth sinful ; both were degraded; 
 both were unhappy ; both were mortal. 
 
 A question of no small importance in Theology, and often can- 
 vassed by Divines, as well as other Christians, will very naturally 
 be asked, in this place ; viz. What was the extent of the curse, or 
 original penalty, threatened in the Covenant made with Adam ? 
 
 That temporal death was threatened in this sentence, will not be 
 questioned. In my own opinion, Spiritual Death, and Eternal 
 Death, were also included. 
 
 That Eternal death constituted a part of this sentence, appears 
 to me evident, because in the 
 
 1st. place, Adam was plainly threatened with the loss of immor- 
 tal life. 
 
 Whatever else was contained in the threatening, this must be 
 allowed to be a part of it. It follows, therefore, that either Eter- 
 nal death was threatened ; or Annihilation ; or temporal death, fol- 
 lowed by eternal happiness. The last will not be pretended. The 
 second, viz. Annihilation, could not be threatened, because it was 
 certainly no part of the design of God in the creation of Man. It 
 seems evident, therefore, that the first is the true and only scheme 
 of this part of the Scriptures, because these three are the only pos- 
 sible interpretations of the passage. 
 
 2dly. In the sentence, a direct promise is made of the redemption 
 of Christ ; as the remedy for the curse, which is here denounced. 
 
 But the redemption of Christ was not a remedy for that part of 
 the curse, which denounced temporal death, as the reward of the 
 apostacy. Men still die ; Adam died ; notwithstanding the re- 
 demption of Christ. The remedy, therefore, mentioned in the 
 sentence, did not refer to any thing contained in it, if temporal 
 death was all which it contained. On the contrary, it referred to 
 something, of which Adam had heard, and at the time, knew nothing. 
 Yet it is plain, that both he and his wife, in some good measure, 
 knew the import of the remedy : for he, immediately after the sen- 
 tence was pronounced, called his Wife Eve, or Chavoh, because she 
 was the Mother of all living; that is, of all, who should live for 
 ever, by means of the seed of the Woman : and she, at the birth of 
 Cain, says, I have gotten a Man, the Lord ; that is, the promised 
 Lord, or seed, who was to bruise the Serpents head. As, then, they 
 knew what was meant by the remedy ; so I think it clear, that they 
 knew what the curse intended ; and this, according to the view of 
 the subject here presented, can be no other than eternal death. 
 
 VOL. I. 54
 
 426 THE SENTENCE [SER. XXVIII. 
 
 That they understood, in some good measure, the meaning of 
 both the remedy and the curse, is also evident from the fact, that 
 they became penitents, and were accepted of God. There can be 
 no repentance, where there is no hope of acceptance. Despair, 
 here, is the only predominant emotion ; and with despair, repent- 
 ance cannot, in the physical sense, co-exist. Without an atone- 
 ment repentance cannot be accepted. As an atonement was here 
 promised, I cannot see how the repentance of our first parents 
 could be accepted, or offered, unless with a direct reference, in 
 their minds, to that atonement, as the ground of their acceptance. 
 
 3dly. The Apostle Paul appears to me to have settled this point, 
 in the fifth Chapter of his Epistle to the Romans.* 
 
 As I cannot comment, at this time, on the passage at large ; I 
 shall refer you only to a single verse, which appears to me, in this 
 respect, a summary of the whole. In verse sixteenth, he says, 
 And not as it was by one that sinned, so is the gift : for the judgment 
 was by one to condemnation; but the free gift is of many offences 
 unto justification. The judgment, here mentioned, is, unquestion- 
 ably, the judgment originally passed on the one that sinned ; viz. 
 Adam, and, subsequently, on all others, who have sinned after him. 
 This is said to have been unto condemnation ; a condemnation, 
 from which we are delivered by the justification specified, and 
 styled, in the next verse but one, the justification of life. By this 
 justification we are delivered from eternal death. Of course, this 
 is the death, to which we, and Adam. before us, were condemned by 
 the judgment mentioned in this passage. 
 
 4thly. The death, which rezvards sin, in fact, and which would 
 have rewarded the sin of A dam, if CHRIST had not become a Media- 
 tor, and he a penitent, is eternal death. 
 
 The true import of the threatening is, I think, certainly learned 
 from its execution. But this is an infliction of eternal death. The 
 consequence is obvious and irresistible. 
 
 I do not, indeed, suppose our first parents to have been distinct- 
 ly possessed of the exact meaning of the sentence. I consider 
 them as only informed of the general import ; and as being taught, 
 that they were to suffer, if disobedient, the perpetual loss of the 
 favour and blessing of God, and to undergo the manifestations of 
 his anger throughout their future existence. To this they were 
 able to come as near in their views as they could, to adequate con- 
 ceptions of temporal death. 
 
 That spiritual death was also threatened in this sentence, ap- 
 pears to me sufficiently evident for the reasons, to be alleged, after 
 I shall have mentioned the chief objection, which, so far as I am 
 informed, has been made to this doctrine. It is this : Spiritual Death 
 is the state which Sinners, as such, love; the prime object of their 
 
 * See from verse 12 to the end.
 
 SER. XXVJH.] PRONOUNCED ON MAN. 437 
 
 choice ; and what especially constitutes them sinners. To this I 
 answer, 
 
 1st. Spiritual Death ought, in relation to this question, to be con- 
 sidered as threatened to Adam, and not as threatened to those who 
 were already sinners. 
 
 Spiritual Death, or habitual and immoveable sin, in the view of 
 Adam, a holy, spotless being, and hating wholly every sin, might, 
 I think, be regarded, not only as not chosen, or loved, by him, but 
 as an object of supreme dread and horror. Let it be, for a mo- 
 ment only, considered, how such a being must feel, under a sense 
 of losing his holy character for ever, and of being confirmed, 
 beyond recall, in a perpetual hatred of God, and a perpetual love 
 and practice of sin ; and I believe all serious persons will agree, 
 that this debased, odious, and contemptible character must appear 
 to him an evil literally infinite. To sin, once, was to him an object 
 of horror ; but to be consigned for that sin to habitual and eternal 
 rebellion and iniquity, and to become thus for ever hateful, vile, and 
 despicable, must be, on the one hand, a loss ; and on the other, a 
 suffering, dreadful beyond all conception, except that of expe- 
 rience. It was, therefore, capable of being the subject of threat- 
 ening, or penalty ; and that to any supposable degree. 
 
 2dly. Spiritual Death is plainly the chief evil, which is, cr perhaps 
 can be, suffered by guilty beings. 
 
 Perpetual and habitual sin, or that depraved state of soul, which 
 operates only in sinful actions, is an evil, greater, if considered only 
 as mere suffering, than, perhaps, all others. 
 
 It is, in the first instance, the source of all the opposition, or 
 rather is itself all the opposition, of the Soul to God ; the aliena- 
 tion from God ; consciousness of his disapprobation and wrath ; 
 fear of his vengeance ; and that miserable murmuring and repining 
 against his government and dispensations, which is felt by every 
 sinful being. 
 
 It is, also, the source of the hatred, malevolence, envy, revenge, 
 deceit, violence, and injustice, which so universally and dreadfully 
 distress, and destroy, Intelligent creatures, in the present world ; 
 and in every world, where these dispositions prevail. It also cuts 
 up by the roots, all inclination in rational beings to befriend each 
 other; and prompts them to become, as much as possible, the 
 means of each other's misery. 
 
 Finally, the several emotions of the soul, in this state, are in 
 themselves misery. This will readily be acknowledged concern- 
 ing many of these emotions. It is true of them universally. If 
 we suppose them to be increased to a given degree, and to rage 
 without gratification, nothing more is, or can be, necessary to com- 
 plete the misery of a creature. Is not envy alone sufficient to make 
 wretchedness complete ? Is not murmuring against God ? Is not 
 the consciousness of being perfectly, and eternally, hateful and 
 despicable ? Is not any vehement and ungratified desire ; if, at the
 
 428 THE SENTENCE [SER. XXVIII 
 
 same time, that desire is felt to be unlawful, base, and vile ? Con- 
 sider all such affections as invariable and endless ; and, what they 
 are clearly known to be, most unworthy and abominable ; and so 
 inwrought into the Soul, that they cannot be separated from it, but 
 by annihilation ; and, I think, you will acknowledge readily, that 
 a more perfect curse cannot be named. 
 
 3dly. The things which, in various places, are said in the Scrip- 
 tures, concerning the state of damnation, in which this penalty is 
 actually inflicted, seem fully to imply, that spiritual Death is a part 
 of the curse. 
 
 In the first Chapter of Proverbs, Wisdom, that is, Christ, in de- 
 nouncing the same curse against the impenitent, particularly under 
 the Gospel, closes the threatenings with this remarkable declaration : 
 Therefore shall they eat of the fruit of their ozon way, and be Jilted 
 with their own devices. 
 
 In this passage, the curse may be said to be repeated, and ex- 
 plained : and here, one part of the explanation is, that the impeni- 
 tent shall be jilted with their devices. The devices of a man are 
 his aims, pursuits, and plans, in which his affections are all exerted. 
 With these, and all of them, the very pursuits and plans, which are 
 their own ; that is, which have in this life been their own ; Christ de- 
 clares, the impenitent shall not only be afflicted, but filed. Thus 
 also, Solomon says, The Backslider in heart shall be filed with his 
 own ways ; and the good man from himself; that is, from his own 
 mind, affections and character ; from the remembrance of what he 
 was, and the consciousness of what he is ; the wicked and the good 
 man shall either suffer or enjoy, hereafter, in an eminent manner. 
 
 Again; Wisdom, or Christ, addressing himself to sinners, in the 
 eighth Chapter, says, Jill they that hate me, love Death. It can 
 hardly be said, that Sinners love either temporal or eternal Death, 
 considered as mere suffering ; but that they love spiritual death is 
 unquestionable. But the Death, here loved, is, I think, clearly the 
 Death beyond the grave. 
 
 The fact is also undoubted, that the damned are not only unhap- 
 py, but wicked. Nor will it be denied, that they are thus judicial- 
 ly ; that they are given over by God to this character in the same 
 manner, as persons are judicially given up to blindness, hardness 
 of heart, and final ruin, in the present world. It will also, I pre- 
 sume, be readily conceded, that their misery will, in a great mea- 
 sure, arise from their own sinful affections and pursuits, and those 
 of their companions in wo. These facts appear to be a com- 
 ment on the curse of the Law, and to explain to us in this particu- 
 lar its true import. 
 
 REMARKS. 
 
 1st. This subject affords strong proof of the divine Origin of the 
 Scriptures. 
 
 The manner, in which the declarations in this sentence have
 
 SER. XXVIII.] PRONOUNCED ON MAN. 429 
 
 been already fulfilled, is certainly a very interesting testimony to 
 the truth of the history, of which it is a part ; a history of vast 
 comprehension, and involving a great proportion of all the things 
 contained in the Bible ; and a history probably more objected to 
 by Infidels than any other found in Revelation. 
 
 Of the fulfilment of the sentence on the Serpent, literally under- 
 stood, there cannot be a question. A hostility, totally singular, has 
 always existed between him and mankind ; and a war has always 
 been carried on with peculiar enmity. To destroy this animal, 
 has been a settled pursuit in the heart of man, through every age 
 and every country. The manner, in which this destruction has 
 been accomplished, has also been continually that, which is here 
 predicted ; and the extent of the destruction has been in a sense 
 without bounds. It has not been originated by a spirit of self- 
 defence, but of hatred. It has been a war of the kind, which the 
 Romans describe as carried on ad internecionem ; or to the final 
 destruction of one or the other of the combatants. The cause of 
 this will in vain be sought for in conviction and contrivance. Ser- 
 pents are certainly far less mischievous to mankind than many 
 other animals, which, yet, are not thus hunted and destroyed. 
 Their shape is such, and their whole appearance, as in other cases 
 is regarded not only without disgust, but with pleasure. Yet the 
 sight of a serpent is instantly productive of a dread, a horror, a 
 chill, totally singular, and extending to all the race of Adam. An 
 enmity innate and irremoveable exists between us and them, felt 
 even at the mention of the name, and strongly and proverbially 
 expressed in a great variety of forms. Even those serpents which 
 are known to be harmless, are, like the rest, hated in the same 
 manner, seen with the same horror, and killed with the same ea- 
 gerness. How striking an exhibition is this of the reality of the 
 sentence ! How strong a proof, from fact, of the truth of the 
 history ! 
 
 Of the fulfilment of this sentence on the Serpent, figuratively con- 
 sidered, we have no knowledge, except from the Scriptures them- 
 selves. In them, as I have already shown, we have a full account 
 of the complete and wonderful accomplishment of it in the Re- 
 demption of Man. In this account, although contained in the Scrip- 
 tures, we are presented with high evidence of their divinity. It is 
 not conceivable, it is not possible, that Moses, unless inspired, 
 should have written this prediction, with even a conjecture, that it 
 would afterwards be thus fulfilled. Nor is it much more consist- 
 ent with possibility, that the Apostles should have contrived the 
 subsequent story so, as thus wonderfully to have accorded with 
 this singular prophecy. The fulfilment is here as complete as 
 it is wonderful ; and, although dependent on myriads of events, 
 these all appear in one perfect system, tending always to this end, 
 and in this end consummating the scheme of the prophecy. He, 
 who can believe these things to have been accidental, or to have
 
 430 THE SENTENCE [SER. XXVIII. 
 
 been contrived by mere human ingenuity, must have a peculiar fa- 
 cility of believing at his pleasure ; and must be wholly freed from 
 the shackles of evidence, whether certain or probable. 
 
 Nor is the fulfilment of the sentence on the Woman less remark- 
 able. In all ages, countries, and climates, of the world, Women 
 have been distinguished, from every species of animals, by the pains 
 and sorrows, which they have experienced in bearing, and bring- 
 ing forth, their offspring ; a striking proof, that the human race 
 have forfeited, and lost their original supremacy over the inferior 
 inhabitants of the Earth. A great part of all the dangers and suf- 
 ferings of the tender and delicate sex, are plainly derived from 
 this source. No experience, no watchful observation, no medical 
 skill, however laboriously exerted, and however long continued, 
 have been sufficient to lessen this great portion of human wo, or 
 materially to prevent the entire fulfilment of the sentence, pro- 
 nounced on the general mother of mankind. The same sorrow, 
 pain, and fear, still remain ; the same dangers still betide ; the 
 same diseases still ravage ; and Death, in the same humiliating 
 and distressing forms, and in the same proportion and number of 
 instances, still triumphs over one half of our species ; in exact ac- 
 cordance with the threatening of the Text. 
 
 Nor has the other part of the prediction been less wonderfully, 
 or much less affectingly, accomplished. Throughout all savage 
 nations, (and savage nations have constituted a great part of man- 
 kind, in every age of the world, with which we are acquainted) 
 women have been reduced to extreme humiliation, dependence, 
 and distress, by the stronger sex. Brutal strength and agility are 
 the only attributes valued by savages ; and women being inferior 
 to men, in these attributes, have, by savages, been universally de- 
 pressed. Of course, they have been destined, and compelled, to 
 all those employments, which men disliked, or contemned. The 
 very feebleness of frame, which, in the view of Men, rendered them 
 inferior to themselves, might, one would think, naturally excuse 
 them from the fatigue and hardship of severe labour, and plead for 
 them an exemption from business, to which their strength was 
 totally unequal. Still it has pleaded in vain. They have been 
 made mere drudges, and doomed to the most toilsome, distressing, 
 and servile offices, for the mere convenience of men. Men, when 
 not roused to the pleasures and glories of hunting and war, have, 
 in the savage life, spent their time in sloth, in sleep, and in diver- 
 sion ; while women have been forced to plant, and gather their 
 corn ; to make their utensils ; and to perform, besides, all the do- 
 mestic business. They have also been obliged to bear most of the 
 burdens, and to carry the children, while infants, in their various 
 journeys. 
 
 All the savages, of the several parts of the globe, have pursued 
 one course of life, in this respect. In some nations, women have 
 been condemned to such wretchedness, in consequence of their
 
 SER. XXVIII.] PRONOUNCED ON MAN. 43! 
 
 subjection, as to expose their female children to destruction, in or- 
 der to prevent them from suffering the same misery with themselves ; 
 esteeming an untimely and violent death a happier lot than life, 
 when doomed to suffer such dreadful oppression. 
 
 In all the Mohammedan nations, also, and throughout the vast 
 empires of Hindostan and China, women have suffered, in a man- 
 ner not much less humiliating. In Mohammedan countries, they 
 are bought and sold like cattle ; are considered as mere property ; 
 are imprisoned, as they are in China also, for life ; and are regard- 
 ed, universally, and only, as instruments of amusement, and plea- 
 sure, by their brutal masters. 
 
 Christianity has indeed, in a great measure, in this as well as in 
 other respects, reversed the curse. In 1 Tim. ii. xv. the Apos- 
 tle, speaking of women, says, Nevertheless she shall be saved in 
 (that is, by means of) child-bearing, if they continue in faith, and 
 charity, and holiness, with sobriety. I apprehend the true meaning 
 of this passage to be, that child-bearing shall eminently prove the 
 means of salvation to the sex, through the influence of that system 
 of Christianity, which was intended to be the general reversion of 
 the curse. According to this declaration of the Apostle, we ac- 
 tually see that the danger and distress, to which women are pecu- 
 liarly exposed, are the means of their piety and salvation. Women 
 are usually pious, in far greater numbers, than men. The late 
 President Edwards, of Nassau Hall, considered the proportion, 
 within the limits of his information, as at least two to one ; and va- 
 rious other Divines, of great knowledge in the religion of mankind, 
 have concurred with him in this opinion. This interesting fact is 
 probably owing, chiefly, if not wholly, to the danger, sorrow, and 
 death, to which the sex are especially exposed ; and which, always 
 before their eyes, operate as solemn, and effectual monitions of their 
 speedy departure to the eternal world. In this way they are usu- 
 ally more sober-minded, more attentive to spiritual and eternal 
 things, and more disposed to give them their due influence, than 
 men ; and, thus far oftener become the subjects of piety, and the 
 heirs of endless life. 
 
 In Christian countries, also, Women have risen from the misera- 
 ble state of humiliation and servitude, which I have described, to 
 their proper importance and dignity. In such countries, to a great 
 extent, they are educated, informed, refined, and elevated to the 
 character of respectable, rational, and moral beings. The cha- 
 racter which they sustain, and the treatment to which they are en- 
 titled, in the Gospel, are highly becoming its refined and noble 
 character. Refined and elegant tenderness was unknown, until it 
 was made a part of the revealed system. There it is enjoined in 
 the strongest of all terms, and by the noblest of all allusions. 
 Husbands love your wives, even as Christ loved the Church, and gave 
 himself for it, is the affecting language of the great Apostle of the 
 Gentiles, on this interesting subject ; and such language, as was
 
 432 THE SENTENCE [SER. XXVIII 
 
 n-ever used by any other man. Accordingly, in Christian nations, 
 and in Christian nations only, are women restored to the blessings, 
 which, among the rest of mankind, they have lost ; and in many of 
 them, are as far restored to them, as, in so imperfect a state of be- 
 ing, can be rationally expected. 
 
 The sentence, passed on the man, is also fulfilled in the same 
 perfect manner. 
 
 We see the ground cursed, and bringing forth thorns and briars, 
 instead of the living fruits of Paradise. We see man destined to 
 labour for his bread, and to eat that bread in the sweat of his brow. 
 
 We see him, also, of few days and full of trouble. Fears of ten 
 thousand dangers and distresses haunt him every day, and on every 
 side ; pain and disease derived from Earth, Air, and Ocean, from 
 his birth and his food, his exercise, and his rest ; and affecting 
 every nerve, and every pore ; sorrow for every disappointment of 
 his hopes, and for every frail and vanishing enjoyment which he 
 attains, and extending through all the days of his life ; embitter 
 their whole progress, and render his continuance in this world often 
 so undesirable, that, with Job, he is ever ready to cry out, I would 
 not live always. 
 
 Nor do we see him less fallen in his character, station, employ- 
 ments, happiness, and universal condition. Of a prince, the lord 
 of a world, he is become a drudge, a poor, dependent wretch ; de- 
 pendent on every person and thing around him ; and in the evils 
 which betide, and those which threaten him, daily, is reduced far 
 below the condition of the brutes. In the happiest countries of 
 the world, how clearly is this the state of man ! How much more 
 strikingly in those, which are scorched with heat, or stiffened with 
 frost, around the year ; in those, which are cursed with drought 
 and sterility ; and in those, which are haunted by the pestilence, 
 and all its dismal attendants ? This part of the sentence is, how- 
 ever, less commonly regarded, as a strong exhibition of the truth 
 of this history, than the others : I think without propriety or jus- 
 tice. The real reason undoubtedly is, that we consider the present 
 condition of man as his only condition, and are reluctant to admit, 
 that he was ever placed in any other. Of this, however, there is 
 no evidence, and no substantial probability. The tradition of all 
 ancient nations teaches directly the contrary doctrine, and amply 
 supports the history of Moses. Nor is it reasonable to believe, 
 that man came from the hands of God the same frail, miserable 
 being, which we now behold him ; or the world, that mass of in- 
 clemency, barrenness, and confusion, which we see in its present 
 state. A paradise is, to the first view of the mind, the proper 
 state of a world ; and unspotted virtue and happiness, the proper 
 state of rational beings, as they come from the hands of the Crea- 
 tor. All things betoken a world, and a race of inhabitants, in ru- 
 ins ; and such has been the decision of all the ancient nations : a 
 decision, unquestionably derived by tradition from the real facts.
 
 SER. XXVIII.] PRONOUNCED ON MAN. 433 
 
 In this view, every thing, which respects man, is a lively fulfil- 
 ment of the prediction in the text : a fulfilment exact and com- 
 plete ; and exhibiting, in the strongest manner, the truth of the his- 
 tory in which it is contained. 
 
 2dly. In this story is presented to us a glorious manifestation of 
 the Mercy of God. 
 
 Before God proceeded to utter the sentence of condemnation on 
 the man and woman, and while he was declaring the punishment 
 of the Tempter, he disclosed the future designs of Redeeming and 
 Forgiving Love. 
 
 The Lord Jesus Christ was the person, who here passed sen- 
 tence on these offenders. As the Father judgeth no man, but hath 
 committed all judgment to the Son , as no man hath seen God, the 
 Father, at any time, nor can see him and live ; it is certain that God, 
 as here spoken of, was no other than the Second Person of the 
 Trinity ; the Redeemer of Mankind. This divine Person even 
 now began the work of Redemption, in the very moment, when the 
 first objects of it first existed ; thus early showing, that the Lord 
 is gracious, and full of compassion j slow to anger, and of great 
 mercy. 
 
 What a divinely amiable character does the Redeemer here ex- 
 hibit ! The first opportunity, the first moment of that opportunity, 
 he seizes, to make known to apostate man his design to save his 
 people from their sins. As if he feared, that the sentence would 
 overwhelm the poor, unhappy culprits, he prepared them to sup- 
 port the terms of it, by publishing their recovery before he decla- 
 red their condemnation and ruin. 
 
 Adam and Eve appear to have clearly understood, that they and 
 theirs, although under sentence of Death, were even, by this sen- 
 tence, to find life. As soon as the denunciation is made ; Adam, 
 who in the paradisiacal state had called his wife Woman, even 
 when immortal life was secured to them, now, as I have before ob- 
 served, called her Eve; which signifies living, or communicating 
 life ; and adds this reason for the name ; because she was the mother 
 of all the living ; that is, of all, who, according to the gracious de- 
 clarations of this sentence, were to be restored to immortal life. 
 Eve herself, also, on the birth of her first son, expresses her full 
 faith in the prediction, when, after naming him Cain, she says, as 
 has been already observed, " I have gotten a Man, the Lord ;" not 
 from the Lord, as in our translation ; but a Man, who is the Lord; 
 the seed of the Woman, who is to bruise the serpents head. Thus 
 it is evident, that they well understood the prediction, and realized 
 the consolation, which it conveyed. 
 
 What instance of divine Mercy can be conceived of, more ten- 
 der, more condescending, more like Redeeming Love, than this ? 
 How much does the Saviour of mankind appear like himself! 
 How early he began to seek, and to save, that which was lost.' He 
 perfectly knew, that he himself was to die on the Cross, to accom- 
 
 VOL. I. 55
 
 434 THE SENTENCE, &c. [SER. XXVITI. 
 
 plish this Redemption ; yet he utters the glad tidings to mankind, 
 with eagerness and haste ; as if impatient to make known to them 
 the salvation, which he was to purchase with his blood. 
 
 As when he came in sight of Jerusalem, at the mount of Olives. 
 he wept over that guilty, ruined city ; so here he may be naturally 
 considered as taking a solemn and compassionate view of a ruined 
 World, and all the lost myriads of the race of Adam; as weeping 
 over their destruction ; and as saying, not, How often would I gather, 
 but, I will gather you, fallen and perishing sinners, as a hen gather- 
 eth her chickens under her wings. Behold, I bring you glad tidings 
 of great joy. For unto you shall be born a Saviour, even Christ the 
 Lord. Beautiful on the mountains shall he come, bringing good ti- 
 dings, publishing Peace, bringing good tidings of good, publishing 
 Salvation, and saying unto Zion, Thy God reigneth, Lost as ye are, 
 O ye children of Adam, unto you I call ; I rejoice in the habitable 
 parts of the Earth, and my delights are still with the sons of men. 
 Glory, still, shall be to God in the highest, and on Earth peace, and 
 good-will towards men. Sing, O heavens, and be joyful, O Earth / 
 and break forth into singing, O mountains ; for the Lord hath com- 
 forted his people, and will have mercy upon his afflicted. The hea- 
 vens shall drop down from above, and the skies shall pour down 
 Righteousness ; the Earth also shall open, and bring forth Salvation.
 
 UNIVERSALITY OF SIN PROVED FROM REVELATION AND FROM FACTS. 
 
 ROMANS v. 12. Wherefore, as by one man sin entered into the world, and death by 
 sin ; and so death hath passed upon all men, for thai all have sinned. 
 
 IN the three preceding discourses, I have considered the Trial, 
 Temptation, Apostacy, and Sentence, of our first parents. The next 
 subject in a Theological system, is the Effect of the Apostacy on their 
 descendants. The consideration of this subject I shall, therefore, 
 begin in the following discourse. 
 
 In the Text, independently of all comments and criticisms, three 
 things are directly asserted. 
 
 I. That by one Man Sin entered the world : 
 
 II. That in consequence of this event all men have sinned : 
 
 III. That Death, as the consequence of sin, hath passed upon all 
 men. 
 
 Concerning the last of these assertions there is no debate. The 
 two first, therefore, will occupy the present discussion ; and these, 
 for the sake of convenience, I shall reduce to the single, following 
 proposition : 
 
 That in consequence of the Apostacy of Adam, All Men have sinned. 
 
 Before I enter on the examination of this doctrine, I shall premise 
 a few observations, which, I hope, will, in some degree, be use- 
 ful towards accomplishing the general design, proposed in this 
 sermon. 
 
 Perhaps no doctrine is more reluctantly received by the human 
 mind, than that, Avhich I have just now stated. Accordingly, it 
 has been strenuously contended against, and resolutely rejected, not 
 only by Infidels, but by a considerable part of the Christian world, 
 ever since it became a topic of public debate. Nor, when we re- 
 member the present character of man, can we think it strange, that 
 such opposition should exist. The doctrine in question, more than 
 any other, humbles the pride, awakens the fears, and lessens the 
 happiness, of every child of Adam. A common interest, therefore, 
 naturally summons all men to oppose it ; and not unfrequently 
 bears down the evidence, by which it is supported. Christians 
 feel this interest as truly as other men ; and under the influence of 
 this feeling resist, or forget, the proof of the doctrine. At the 
 same time, the doctrine itself, it must be acknowledged, is connect- 
 ed with many things very mysterious, and very perplexing. These, 
 adding embarrassment to reluctance, have, in many instances, per- 
 suaded men to refuse the doctrine, in spite of the testimony of Ex- 
 perience and Revelation. For myself, I readily confess, that if
 
 436 UNIVERSALITY OF SIN. [SER. XXIX, 
 
 I saw any mode of avoiding the evidence by which it is established, 
 I would certainly reject it also. 
 
 But it can never be wise, it can never be vindicable, to deny 
 truth, or reject evidence. If the doctrine be true ; it is our interest 
 to know it : if it be clearly evinced ; it is our duty to receive it ; 
 and that, however reluctant we may be, and however mysterious 
 the doctrine. To every sober man this duty will appear of high 
 importance, and indispensable obligation, if he finds, that God has 
 taught him this doctrine, as one of the truths, which he has been 
 pleased to require mankind to believe. To the interest, always 
 involved in the performance of our duty, he will find also, super- 
 added, the solemn concern of coming to the knowledge of his own 
 guilt and danger, that he may be induced to avail himself of the 
 only means of pardon and safety. While he feels himself whole, 
 he certainly can never suspect his need of a physician : while he is 
 unaware of his guilt, he cannot be supposed ever to look to Christ 
 for deliverance. 
 
 With these things in view, I hope, that every member of this 
 audience will readily open his mind to the discussion of this subject, 
 melancholy and painful as it is ; whilst, in proof of the doctrine, I 
 allege the following arguments, derived partly from fact, and part- 
 ly from Revelation, 
 
 From Revelation I allege, 
 
 1st. The Text, as decisive proof of this doctrine. 
 This proof is tzvo-fold. First, the doctrine is directly asserted, 
 All have sinned. Lest there should be any doubt, whether an ab- 
 solute universality is intended in this place, the Apostle has ex- 
 hibited his intention in the most decisive manner : So death hath 
 passed upon all men, for that all have sinned. Here we are taught, 
 that all sin, who die. As, therefore, every child of Adam dies ; so, 
 according to the sentence of the Apostle, every child of Adam is a 
 sinner. Secondly, the Apostle proves the doctrine by argument, and 
 in my view unanswerably. Death cannot be the reward, or allot- 
 ment, of virtuous beings. It is plainly a punishment, and a dread- 
 ful one ; and can of course be, in no possible sense, a testimony 
 of the divine approbation. But the approbation of God is invaria- 
 bly given to obedience. If, then, all men were obedient only ; not 
 one of them could suffer death, or any other evil. Accordingly, 
 Adam, while obedient, was assured of immortal life. In the same 
 manner, also, the Angels who kept their first estate, are immortal, 
 and happy. 
 
 But death befalls all the race of Adam : therefore every one is a 
 sinner. 
 
 2dly. After Adam had lost the image of God, we are informed, 
 that he begat a son in his own likeness. 
 
 The image of God, in which Adam was created, has been here- 
 tofore shown to be divine knowledge, righteousness, and true holi- 
 ness. The likeness of Adam is, by unquestionable analogy, the
 
 SER. XXIX.] UNIVERSALITY OF SIN. 43-7 
 
 moral character which he possessed after his apostacy. In this like- 
 ness Seth is said to have been begotten. That Cain was begotten in 
 the same likeness will not be disputed. The same thing is indirectly, 
 but decisively asserted also concerning Abel : for he is declared to 
 have lived, and died, in faith, that is, in the future Redeemer. But 
 Christ, as the Redeemer, could not have been an object of faith to 
 Mel, had he not been a sinner ; or, in other words, had he not 
 borne the likeness of apostate Adam. But, if this was the nature 
 of the immediate children of Adam, it cannot even be suspected, 
 that it is not equally the nature of his remoter progeny ; or that they 
 do not all bear the likeness of their common parent. Not a sha- 
 dow of reason can be given, why one law should have governed 
 the birth and character of his immediate descendants, and another, 
 the birth and character of the rest. 
 
 3dly. St. Paul, in the three first chapters of the epistle to the Ro- 
 mans, has argued this point, at large, concerning both Jews and 
 Gentiles. 
 
 On this argument he himself is, undoubtedly, the best commen- 
 tator ; and his comment is given to us in the following terms : What 
 then? are we (Jews) better than they? (Gentiles') Jvb, in no wise; 
 for we have before proved both Jews and Gentiles, that they are all 
 under sin; As it is written, There is none righteous, no, not one. 
 There is none that understandeth, there is none that seeketh after 
 God. They are all gone out of the way, they are together become 
 unprofitable ; there is none that docth good, no, not one. 
 
 4thly. The same Apostle declares, that by the works of law, no 
 flesh shall be justified in the sight of God. 
 
 But if sinless men, if even one sinless man, existed in this world, 
 he could not fail to be justified by the works of law : for the law 
 itself says, He who doth these things, that is, the things required in 
 the law, shall live by them. As, therefore, no fiesh, no child of 
 Adam, shall be justified by the works of law ; it follows irresistibly, 
 that every one is sinful. 
 
 On the same purport is the declaration of Christ to Nicodemus, 
 Except a man be born again, he cannot see the kingdom of God. 
 The only use, or effect, of the new birth is, that in it holiness is 
 implanted in the mind. But if any man were sinless, he could not 
 need regeneration, nor be regenerated. He would already per- 
 fectly possess that holiness, which is imperfectly communicated in 
 regeneration ; and, of course, would see the kingdom of God as cer- 
 tainly, and easily, at least, as those who possessed less holiness 
 than himself. 
 
 In the like manner, St. Paul argues, 2 Cor. v. xiv. For, says 
 he, we thus judge ; that if one died for all, then were all dead, that 
 is, in trespasses and sins. 
 
 To these Scriptural exhibitions on this subject I might add a vast 
 multitude of others. In truth, no doctrine of the Scriptures is ex- 
 pressed in more numerous, or more various, forms ; or in terms 
 more direct, or less capable of misapprehension.
 
 438 UNIVERSALITY OF SIN. [SER. XXIX. 
 
 What the Scriptures declare in so pointed and ample a manner, 
 Facts elucidate with such clearness and force, as to be, at least in 
 my opinion, incapable of being rationally resisted. 
 
 1 st. The Laws of all nations are a strong proof, that the human 
 character is universally sinful. 
 
 Human laws are made, only to repress and restrain sin ; are de- 
 rived only from experience ; and are forced upon mankind by iron- 
 handed necessity. They exist in every country ; and restrain sin 
 of every kind, which human laws can affect, or human tribunals 
 can prove, and punish. The penalties, by which they attempt this 
 restraint, are various and dreadful ; are the most efficacious, which 
 experience can suggest, or ingenuity devise ; and are changed con- 
 tinually, as they are found to fail of their effect, by the substitution 
 of others, which promise greater success. Still they have always 
 fallen short of their purpose. The propensity to evil in the 
 heart of man, has defied all their force and terror ; and boldly 
 ventured on the forbidden perpetration, in the sight of the pil- 
 lory and the prison, the gibbet and the rack. ISo ingenuity on 
 the one hand, and no suffering on the other, has, in any country, 
 been sufficient to overcome this propensity, and so far to change 
 the character of man, as to exterminate even a single sin. 
 
 To this head ought to be referred all the means, furnished by 
 law, of safety to our persons and our property : the bolts, bars, 
 and locks, by which we endeavour to defend our houses and their 
 contents, our persons and our families, especially in the night, 
 against the inroads of theft and violence : the notes, bonds, and 
 deeds, by which we endeavour to secure our contracts, prevent 
 the mischiefs of fraud, and compel dishonesty to fulfil its engage- 
 ments : the gaols and dungeons, the chains and galleys, by which 
 we endeavour to confine villains, and prevent them from disturbing 
 by their crimes the peace of society : the post, the pillory, and 
 the gibbet, by which we punish some culprits, and labour to deter 
 others from repeating their perpetrations. All these, and the like 
 things, are gloomy and dreadful proofs of the corruption of the 
 world, in which they exist. They exist wherever men are found, 
 of sufficient capacity, and in proper circumstances, to attempt a 
 regular opposition to crimes, a continued preservation of peace, 
 and a general establishment of personal safety. The sinfulness, 
 therefore, which they intend to resist, is equally universal. In a 
 world of virtue they could have no place ; because they could not 
 be of any possible use : the spirit of the inhabitants supplying, infi- 
 nitely better, the peace and safety, which they so imperfectly secure. 
 2dly. The Religion of all nations is a forcible proof of the same 
 doctrine. 
 
 The Religion of every nation has been expiatory ; that is, it has 
 been so formed, as intentionally to make satisfaction for sin, and to 
 obtain reconciliation with a God, acknowledged to be offended. 
 Of this nature, obviously, are sacrifices. The victim was always
 
 SER. XXIX.] UNIVERSALITY OF SIN. 439 
 
 intended to be an offering for sin, and the means of regaining for- 
 feited favour. The more valuable the victim, the more efficacious 
 was supposed to be the atonement, and the more certain the favour 
 solicited. Accordingly, when inferior offerings were found, or be- 
 lieved, to fail, human sacrifices were substituted for them-, and 
 these, not unfrequently, of the highest estimation : youths nobly 
 born, possessed of eminent endowments, and educated in the man- 
 ner, most advantageously fitted to ensure mental distinction. Sac- 
 rifices of this general nature were offered by all the ancient hea- 
 then nations, and have been offered by many still existing. In 
 Hindoostan, they appear to be offered at the present time. 
 
 Nor did the other offerings of the Heathen speak any other lan- 
 guage. The fragrance, the beauty, the costliness, the frequency, 
 and the multitude, of these, were plainly intended to conciliate the 
 good-will of the god, who was supplicated ; a good- will confess- 
 edly estranged, but supposed to be capable of being acquired anew. 
 According to the same scheme, also, were formed their prayers ; 
 which either implicitly, or explicitly, acknowledged the sins of 
 the suppliant, and besought the restoration of the favour, which he 
 had forfeited. 
 
 On the same principle, tedious pilgrimages, consuming, at times, 
 a length of years, and traversing no trifling part of the breadth of 
 the globe, were undertaken, and executed. The burning heat, the 
 parching drought, and the . excessive perils, of an Arabian or a 
 Nubian desert, were quietly, and even cheerfully, sustained by 
 hosts of wanderers, who had voluntarily exiled themselves from 
 their friends, families, and country, with the hope of obtaining the 
 remission of sin, considered as absolutely necessary, and supposed 
 to be unattainable by any means less dangerous and distressing. 
 
 Ablutions speak the same design in a manner still more direct 
 and unequivocal. To wash away his guilt, the Egyptian plunged 
 himself in the Nile ; and the Hindoo in the Ganges. From these 
 waters, invested by popular superstition with the transcendent 
 power of removing moral pollution, each expected to come out 
 cleansed from his turpitude, and entitled anew to the complacency 
 of the god, whom he was conscious of having offended. On this 
 ground, the holy streams were resorted to by immense multitudes 
 with incredible eagerness and anxiety ; and were supposed to fur- 
 nish a certain passport to future blessings. 
 
 To ablution was added Penance, as very hopeful means of ob- 
 taining the same desirable object. This unnatural resort existed 
 in a great variety of forms ; all of them humiliating, forbidding, and 
 dreadful. Hunger, thirst, the heat of summer, and the frost of 
 winter, nakedness, weariness, extreme want, and excruciating pain, 
 have been undergone by millions of the human race without a 
 groan, a murmur, or a sigh, from an expectation, that this voluntary 
 suffering would shelter the criminal from the demands of future 
 justice. It ought to be remarked, that the length to which this
 
 440 UNIVERSALITY OF SIN. [SER. XXIX. 
 
 self-denial nas often proceeded, shows in the strongest manner not 
 only the reality, but the intense degree, of guilt, with which the 
 subject of it supposed fiimself to be stained. 
 
 All these were regarded as essential duties of Religion, and as 
 indispensably demanded of every man. In performing them, every 
 man confessed, that he was stained with the common guilt, and 
 that he needed an expiation. 
 
 3dly. The same doctrine is proved by the Writings of all nations^ 
 among whom writings are found. 
 
 The history both of nations and individuals, is professedly a true 
 account of their actions and characters. It is also rarely written by 
 men, who are not at least candid towards those, concerning whom 
 they write ; and often by those, who are strongly prejudiced in their 
 favour : men of the same nation ; or party ; or for some other rea- 
 son partially inclined towards the individual, or the cause, which is 
 the subject of their history. There is also, in most historians, a 
 strong, prevailing inclination to cover the defects, and crimes, of 
 those, whose actions they record ; lest by a full disclosure of them 
 they should render the history less entertaining, than they wish, to 
 their readers. From all these causes, History is often a mere 
 panegyric ; and almost always, perhaps always, a much more fa- 
 vourable account of the conduct of men, than truth would warrant. 
 The history of the Bible, being dictated by Inspiration,- presents 
 its subjects more generally darkened, and deformed, in a great 
 proportion of instances ; both because it was designed to unfold 
 the moral characters of men in an especial manner, and because it 
 is true. Hence, we commonly suppose the people of Israel to 
 have been more depraved than other nations. This, however, is 
 an erroneous opinion ; as any man, who reads the first Chapter of 
 the Epistle to the Romans, will easily discern. Had Prophets 
 written the history of the rest of mankind, there is but too much 
 reason to believe, that nations and individuals, generally, who 
 have been the subjects of history, would have presented features 
 equally disgusting, and monstrous, with those of the Israelites. 
 
 But favourable as all these causes are to the human character, 
 powerfully as they have influenced writers to present, and that 
 with many adventitious ornaments, only the bright, and to conceal, 
 as much as possible, the dark, side of man ; History is still a satire 
 upon our race, scarcely less severe than any of those, professedly, 
 written under this name. Should we, contrary to all probability, 
 or, in better language, to absolute certainty, acknowledge the por- 
 trait to be an exact, unflattering likeness ; we must still be obliged 
 to confess the whole aspect to be misshapen and monstrous ; with- 
 out symmetry, beauty, or loveliness. Man, as described by His- 
 tory, is undeniably, and always has been, an evil, odious bring ; 
 disobedient and ungrateful to his Maker; unjust, insincere, and 
 unkind, to his fellow Man ; and far removed from the character,
 
 SER. XXIX.] UNIVERSALITY OF SIN. 44 j 
 
 which the Scriptures demand, which Conscience approves, or 
 which, even in our opinion, God can be supposed to love. 
 
 With History, moral and philosophical writings, have abundantly 
 concurred. I will here pass all those, which have been immedi- 
 ately directed to the point in question, and have either declared, or 
 argued, it in form-; their aid being unnecessary for the present pur- 
 pose. Those which have been conducted with other designs, nay, 
 those which have intentionally opposed this doctrine, have never- 
 theless served to establish it. This they have done in many ways; 
 particularly by the feebleness of their arguments advanced in op- 
 position to it ; by the pains which they have taken to disguise hu- 
 man turpitude by fair names, flattering ascriptions, and false justi- 
 fications ; by the gross moral sentiments which they have abetted ; 
 and by the deformed dispositions, which they have thus disclosed 
 to the public view. Their very confessions, also, of what they in 
 vain attempt to deny, furnish no small evidence of its truth : while 
 their efforts not unfrequently wear the appearance of a concerted 
 design to carry a point, scarcely supposed to be tenable ; of an art- 
 ful and insidious struggle to gain converts, and achieve a victory ; 
 rather than of an honest endeavour to establish a truth, of which 
 the author is sincerely convinced. Upon the whole, in spite of all 
 the exertions, made to cover this humiliating truth, and hide from 
 the perception of man an object so offensive, the foetor still es- 
 capes ; and forces itself upon the senses in a manner so disgust- 
 ing, as to compel a conviction of its existence. 
 
 Poems, Plays, Novels, and other books of entertainment, written 
 professedly only to amuse and please, are necessitated to unfold 
 the same truth in a still clearer manner. All the characters, almost, 
 are characters mixed with sin ; and the few unmixed ones, which 
 they have attempted, are perceived by mere taste, unaccompanied 
 with intellectual examination, to be dull, lifeless, and unnatural. 
 Accordingly, rational criticism has every where condemned them, 
 as improperly introduced, because they have no originals in fact. 
 The sentiments, also, thrown out in these productions, are eviden- 
 tial of the same truth. In innumerable forms they declare, and 
 appeal to, the universal corruption of mankind, as the object, 
 about which they are extensively occupied ; and the only source, 
 in a great multitude of instances, from which they are derived. 
 Were not human nature corrupted ; a great part of them could 
 never have had either existence, or meaning. 
 
 4thly. The Conversation of all men abundantly declares the same 
 truth. 
 
 All men continually ascribe sin to all men, except themselves ; 
 and few, very few, have ever dared to deny even themselves to be 
 sinners. The best of mankind readily confess, and deeply lament, 
 their own sins, in terms of the greatest humiliation and sorrow. 
 Paul declares himself to be encompassed with a body of sin and 
 death. Jacob, Job, Moses, David, Hezekiah, Daniel, Jeremiah, Pe- 
 VOL. I. 56
 
 442 UNIVERSALITY OF SIN [SER. XXIX. 
 
 ter, James, and John, all acknowledged their own guilt without 
 hesitation, or concealment. Good men, in every succeeding age, 
 have followed their steps, in this frankness and integrity, so suited 
 to their general character, and have with a single voice declared 
 their own share in the common corruption. Could this fact have 
 taken place, if the corruption were not universal ? If Job, Daniel, 
 Paul and John, were not sinless, we must seek in vain for persons 
 of this character among men : for no men have by their conduct 
 ever proved themselves to approximate nearer to this enviable 
 character. If the doctrine of this discourse be not true ; on what 
 principles shall this conduct be explained ? Can it be supposed, 
 that men, distinguished for their virtue, have thus violated their in- 
 tegrity by confessing guilt, with which they were not chargeable ; 
 and become gratuitously wicked, merely for the sake of persuading 
 others, that they were wicked ? Have men of the fairest reputa- 
 tion assumed a scandalous character, merely for the sake of acqui- 
 ring that character ? Nothing is more clear, than that men would 
 never ascribe sin to themselves, and voluntarily pronounce them- 
 selves deformed and hateful ; especially men of distinguished sin- 
 cerity, and possessing the fairest means of escaping such an impu- 
 tation ; unless they were compelled to this ascription by the real 
 state of the fact, and the irresistible conviction of their own con- 
 sciences. 
 
 Another class of persons, however, at times deny themselves to 
 be sinful, and employ various expedients to support themselves in 
 this denial ; such as labouring to prove, that they are mere ma- 
 chines, the subjects of no moral attributes, and utterly incapable 
 of any moral action ; and attempting to disprove all distinction 
 between right and wrong. But this denial, instead of proving the 
 authors of it to be sinless, is an unquestionable proof, that they are 
 peculiarly sinful. Their general sinfulness of character is, in all 
 instances, unanswerably evident from the general tenor of their 
 conduct. Were they not the subjects of that blindness, which is 
 the result of sin only, they could not fail to confess their true 
 character; a character, to all with whom they have intercourse sc 
 obvious, that they never deceive any one by this denial, except 
 themselves. Accordingly, no one gives credit to their assertions. 
 On the contrary, all around them regard them as more sinful than 
 other men, and as unanswerably proving their peculiar depravity 
 by this very denial. 
 
 In the mean time, the conversation of mankind, proves the truth 
 of the doctrine, with the same clear evidence, in another manner. 
 All men ascribe sin to all other men. The sin either exists in 
 those, to whom it is ascribed ; or it does not. If it be acknow- 
 ledged thus to exist ; the debate is at an end. If it do not exist in 
 those, to whom it is ascribed ; the ascription itself, being a gross 
 act of injustice, is sin in the ascriber. As all are concerned in 
 making this ascription, all are certainly sinful ; whether one or the
 
 SER. XXIX.] UNIVERSALITY OF SIN. 
 
 other side of this dilemma be chosen. Indeed, if our fellow-men 
 were not too evidently sinful to admit of any debate, all men would 
 regard such an ascription with horror and detestation. So palpa- 
 ble and malignant an act of injustice could not be tolerated for a 
 moment. Ministers particularly, when preaching in a solemn and 
 pungent manner on this subject, would be considered only as de- 
 signing to slander and abuse their audiences ; and, to say the least, 
 would never be able to assemble a congregation a second time. 
 Still, few, very few, of mankind pretend to be offended with them 
 for the plainest exhibitions of this subject. On the contrary, 
 hardly any sermons are more popular, or better received, than 
 those, which portray the human character as deformed, guilty, and 
 odious ; if, at the same time, they wear evident proofs of sincerity, 
 solemnity, and concern, and are not conducted in a strain of invec- 
 tive. Whence can this arise, but from the fact, that the Preacher 
 commends himself to every man's conscience in the manifestation of 
 the truth? 
 
 Very few men, also, think of resenting this ascription, as made 
 in the common intercourse of mankind ; unless when made with 
 some appearance of contempt, or malignity. All men hear it con- 
 tinually ; yet no man ordinarily conceives it to be unjust or false, 
 unkind or uncivil ; nor even as extraordinary or unexpected. On 
 the contrary, it is plainly considered as a thing of course ; and is 
 listened to without emotion. Could this be, were the doctrine 
 untrue ? 
 
 To the evidence, furnished by the consideration of these facts, it 
 ought to be added, that they contain the direct confession of the 
 whole human race, that the doctrine is true : a confession, made in 
 several different forms ; all of them unequivocal, solemn, and de- 
 cisive. Of course, it expresses the real opinion of the whole human 
 race concerning this subject. But it is undoubtedly true, that in all 
 cases, where mankind have sufficient ability and opportunity to un- 
 derstand a subject, where they examine, and decide, without par- 
 tiality, and especially where they decide against every bias of hu- 
 man nature, their decision is true, and to be admitted without a 
 question. The present case is absolutely of this nature. We 
 have sufficient opportunity, and discernment, to determine whether 
 we ourselves, and our fellow-men, are sinners, or not. It is cer- 
 tain, that every bias of our minds inclines us to believe ourselves 
 free from sin ; and that in pronouncing ourselves sinful, we oppose 
 every prejudice, and every personal interest. But all men have 
 thus pronounced. The decision is therefore just ; and is expressed 
 in such a manner, as to admit neither of doubt, nor misconstruction. 
 
 5thly. No man has been ever yet produced as an example of com- 
 plete holiness in the present world. 
 
 Amid a race of beings, so generally sinful as mankind, a person 
 perfectly holy, could not fail of being distinguished, as wholly ex- 
 traordinary, by his fellow-men. Amid the numerous, flattering,
 
 444 UNIVERSALITY OF SIN. [SER. XXIX. 
 
 panegyrical accounts, which have been given, and which have 
 strongly evinced the disposition of their authors, to say the most 
 favourable things concerning human nature, it is incredible, that we 
 should not find some one spotless subject of their panegyric, if 
 such an one had ever existed. Such a character in the present 
 world would be so extraordinary, as to excite the utmost attention 
 of our race ; and the story could not fail of being recorded. Par- 
 ticularly, the opposers of the doctrine, which I am attempting to 
 establish, must certainly know the fact, had any such character 
 existed : for many of them are very industrious and learned men. 
 But no such character has ever been mentioned by them, or by any 
 other person. Yet, according to their system, many such ought 
 to appear in every country, and in every age. Their system is, 
 therefore, false : otherwise, these facts could not exist. 
 
 The Lord Jesus Christ is the only person, that ever appeared in 
 this world, who knew no sin. Accordingly, he is totally distin- 
 guishable in his character from all the children of Adam ; and has 
 actually been thus distinguished, to such a degree, that no other 
 person has been imagined to approximate at all towards his per- 
 fection. In the whole history of man no single, solitary instance 
 of this nature has been ever found. Time has rolled on for six 
 thousand years ; the world is, and long has been, filled with my- 
 riads of myriads of inhabitants ; yet even now a spotless man would 
 be regarded as a prodigy; and the knowledge of so extraordi- 
 nary a person would be carefully treasured up for the instruction 
 of succeeding generations. 
 
 Gthly. This doctrine is proved to every man, who examines his 
 own character, by the state of his own Heart and Life. 
 
 The evidence, furnished to the doctrine from this source, may 
 be advantageously exhibited under the following heads. 
 
 1st. Every such man is, at times, the subject of serious apprehen- 
 sions concerning his future state. 
 
 These apprehensions certainly prove the mind, in which they 
 exist, to be sinful. No man probably ever believed, that God will, 
 or can, make sinless beings unhappy hereafter ; particularly, that, 
 if himself were sinless, God would make him unhappy. It is, 1 
 think, discernible by Reason, that perfect love, or holiness, neces- 
 sarily casteth out fear / or, in other words, that these apprehen- 
 sions cannot exist in a sinless being. However disposed, therefore, 
 any man may be to combat this doctrine, and however satisfied 
 with his arguments against it ; he will find, if he attends to his own 
 thoughts, that he still secretly believes it ; and proves that he be- 
 lieves it by his fears concerning his own future existence. Were 
 an Angel from Heaven to declare to him, that he is free from sin, 
 and that through life he would preserve this character ; all his 
 fears would unquestionably vanish, and leave him perfectly un- 
 disturbed concerning every thing which lies beyond the grave. 
 
 2dly. Every man is conscious, that he does not perform all his 
 duty
 
 SER. XXIX.] UNIVERSALITY OF SIN. 445 
 
 It will be observed, that I here suppose all men to acknowledge, 
 in their minds, the distinction between right and wrong. There are 
 those indeed, as I before observed, who openly deny this distinc- 
 tion ; but as these men use exactly the same language with others, 
 when speaking of their own excellencies and those of their friends, 
 or complaining of the conduct of their enemies ; I consider them 
 as admitting this distinction, in their thoughts, equally with the rest 
 of mankind. Certainly, no persons more strenuously insist on 
 their own rights, or complain more bitterly of the wrongs, which 
 they suppose themselves to suffer. 
 
 It cannot be denied, that we are fairly bound to do all the good 
 which is in our power. But there is not a man living, who will 
 soberly assert, that he has acted in this manner. The knowledge 
 of those around him concerning his life would refute the assertion, 
 and cover him with blushes for the folly and disingenuousness, 
 which it evinced. The testimony of his Conscience also, concern- 
 ing his thoughts, would declare it to be false ; and accuse him of 
 having added to his former guilt by the insincerity of this assertion. 
 
 3dly. Every man living is conscious of having committed many 
 positive sins. 
 
 This truth may be sufficiently established by two obvious modes 
 of illustration. 
 
 No man living durst recite every transaction of his life even to 
 his nearest and best friend. There are things in the story, which 
 he cannot bring himself by any, considerations to disclose. This 
 is true concerning his external conduct. Still more is it true con- 
 cerning his thoughts : because in still greater numbers, and higher 
 degrees, they have violated his sense of moral obligation; and 
 contravened what he secretly believes to be the will of God. Nor 
 is there probably a man living, who has not often rejoiced, that 
 some, both of his thoughts and actions, are now known to himself 
 only, and concealed effectually from his fellow-men. 
 
 Again, no man can go into his closet, and solemnly declare to 
 his Maker, that he has not been guilty of positive sins. Even the 
 impudence and pride of the self-righteous Pharisee, who went into 
 the temple to pray, did not stretch so far as this. The utmost, 
 which he ventured upon, was to thank God, that he was not as other 
 men, extortioners, unjust, adulterers, or publicans. He durst not 
 thank God, that he was not so sinful as Abraham, Job, or Moses ; 
 all of whom he still knew to be sinful. Much less durst he, or any 
 other man, declare himself, before God, to be absolutely free from 
 moral pollution. 
 
 But were we sinless, it would be perfectly easy, safe, and natu- 
 ral, for us to declare the inmost thoughts of our hearts, so far as 
 their moral nature only was concerned, to our fellow-creatures : 
 for we are never afraid to disclose to them, unless in cases where 
 mere prudence prevents, any of our conduct, which we are assured 
 has been right. With the same ease, and consciousness of pro-
 
 446 UNIVERSALITY OF SIN. [SER. XXIX. 
 
 priety, should we also assert before God, that we were without sin; 
 if we felt assured, that this was our true character. 
 
 Were any man, who was taught the nature of the final judgment, 
 informed by an Angel, that it would commence this day and find 
 him in his present state; he would tremble at the information. If 
 an exception ought to be made, it must be of him only, who, by a 
 lively faith in the Lord Jesus Christ, a sincere repentance of his 
 sins, and a laborious preparation to give up his account with joy, 
 has acquired strong confidence towards God, and a vigorous hope 
 of Evangelical justification. It hardly needs to be observed, that 
 every such person acknowledges, in the fullest manner, his own 
 sinfulness, and that of all men. 
 
 4thly. Every man, who makes the attempt to do his duty, and ab- 
 stain from sin, finds the attempt attended by many difficulties. 
 
 When he would do good, evil, very frequently at least, will be 
 present with him ; and he will find a law in his members, warring 
 against the law of his mind, and bringing him under captivity. The 
 good, which, for some reason or other, he is desirous to do, he will 
 often fail of doing, and the evil, which, for some reason or other, he 
 wishes not to do, he, still, will often do. To say the least, he will 
 often find an .uncomfortable and guilty reluctance to do his duty, 
 and an equally unhappy and guilty disposition to practise sin. 
 
 Often, very often, do the best of men, when summoned by their 
 circumstances, and warned by their consciences, to perform acts 
 of piety to God, or beneficence to mankind, of opposition to their 
 lusts, or resistance to temptations, find one sin and another easily 
 besetting, and many a weight hanging heavily upon them. The 
 character of God appears less lovely and venerable, than it has 
 done at other times ; and the heart is less open to acts of justice, 
 truth, charity, and forgiveness. Temptations approach with more 
 charms ; and sin is stripped of no small part of its deformity. The 
 world assumes new importance, beauty, and power. Evil exam- 
 ples solicit with stronger influence ; and evil suggestions awaken 
 doubt, uneasiness, and discouragement. Mysteries, at such sea- 
 sons, become converted, without much difficulty, into errors; and 
 that, which is inexplicable, is suspected to be untrue. Self-denial 
 is felt, in many instances, to be hard, unnecessary, and scarcely a 
 duty ; while indulgence, on the other hand, seems not only inviting, 
 but excusable ; not only pleasant, but safe. Accordingly, the duty 
 in hand is left undone ; or performed with difficulty, and by halves. 
 The feet drag heavily in the strait and narrozu path ; or turn aside 
 to find relief in a way, less steep, rough, and forbidding. 
 
 If such is the case with the best men ; it will not be wondered 
 at, that others find their difficulties still greater. In all Christian 
 countries there are multitudes, who are not sanctified, and who yet 
 intend to obtain eternal life : men taught in their childhood to know 
 and fear God ; to reverence their duty, and to perform it in every 
 external manner; to attend on the worship of God; to read, and
 
 SER. XXIX.] UNIVERSALITY OF SIN. 447 
 
 believe, his word ; to deal justly, kindly, and truly, with their fel- 
 low-men ; to watch, and resist, their spiritual enemies within and 
 without ; and universally to respect the dictates of their own con- 
 sciences. Men, habituated to such a course of life from the begin- 
 ning, are often decent, amiable, and highly respected. Yet every 
 such man, when convinced of sin, will, in unbosoming himself to a 
 Minister of the Gospel, in whom he confides, freely confess, that 
 he has never really done his duty in a single instance ; but has al- 
 ways been a sinner merely ; that he finds not in his heart a dispo- 
 sition ever to pray in such a manner, as his conscience tells him 
 God requires, and much less a preparation of soul to perform his 
 duty at large. 
 
 Men of profligate characters are in still more deplorable circum- 
 stances. They do not even attempt to perform their duty at all ; 
 find no struggle between conscience and inclination ; slide down 
 the declivity of sin without an effort to stop their dangerous career ; 
 and satisfied with the smoothness and slipperiness of their course, 
 
 five themselves no concern about the gulf, which yawns at the 
 ottom. 
 
 Whence do these things arise ? Certainly not from external cir- 
 cumstances. The profligate has no more external difficulties than 
 the conscientious man ; and might, if he pleased, be equally de- 
 cent and amiable. The conscientious man has no more external 
 difficulties than the man of piety ; and might, if he pleased, be a 
 Christian also. The Christian has no more external difficulties at 
 one time, than at another ; and might, if he pleased, perform his 
 duty with the same exactness and ease, and be always equally vir- 
 tuous. By this I do not mean indeed, that, in the metaphysical 
 sense, their external difficulties are precisely the same ; but that 
 they are so much the same, as in no case to prevent them at all from 
 performing their duty, if they were suitably inclined ; or, in other 
 words, if they possessed the disposition of Angels. The heart un- 
 doubtedly is in each of these cases the only essential bar to obe- 
 dience. Were the heart right with God, the Christian would be 
 perfect at all times ; the conscientious man would become a Chris- 
 tian ; and the profligate would cease from his abandonment, and 
 become not only decent and amiable, but a Christian also. This 
 reluctance to duty, therefore, these difficulties found in attempts to 
 abstain from sin, prove the character to be corrupt, and the heart 
 to be sinful. As they attend all men ; they prove the common na- 
 ture to be polluted ; and evince, unanswerably, the sinful charac- 
 ter of all the children of Adam.
 
 SERMON XXX. 
 
 UNIVERSALITY OF SIN PROVED BY MAN'S REJECTION OP THE WORD 
 
 OF GOD. 
 
 JEREMIAH viii. 9. The Wise Men are ashamed; they are dismayed and taken: /a, 
 they have rejected the Word of the Lord, and what Wisdom is in them? 
 
 " The Wise ones are confounded, 
 
 They are dismayed, and ensnared ; 
 
 Behold, they have spurned at the Word of Jehovah; 
 
 And as for Wisdom, what is there in them ?" 
 
 Blayney's Translation. 
 
 IN my last discourse, I proposed to consider, at length, the fol- 
 lowing Scriptural doctrine : 
 
 That, in consequence of the Apostacy of Adam, all Men have 
 sinned. 
 
 In pursuing this design I exhibited the Universality of sin, 
 
 I. From Revelation ; and, 
 
 II. From Facts. 
 
 From each of these sources I adduced a series of proofs, which 
 appeared to me to furnish a complete establishment of the doctrine. 
 Still it will be useful to examine so important a subject in a variety 
 of modes; and to learn in what manner other sources furnish evi- 
 dence of this great Scriptural declaration. I propose, therefore, to 
 illustrate the doctrine, at the present time, from another Fact; viz. 
 the rejection of the Word of God by Mankind. 
 
 In the verse preceding the Text, the people ofJudea are exhibit- 
 ed as saying, in the midst of all their apostacy and wickedness, 
 We are wise, and the Law of the Lord is with us : that is, We are 
 holy, or virtuous ; and the Law of the Lord is possessed, under- 
 stood, and obeyed, by us ; is in our hands, in our minds and in 
 our hearts. To this arrogant declaration the prophet replies, Lo, 
 certainly in vain made he it ! the pen of the Scribes is in vain ; that 
 is, " To you God has given his Law or Word, in vain ; The false 
 pen of the Scribes hath converted it into falsehood."* " The false 
 interpretations of the Law by the Scribes have changed the Law 
 itself in the form, in which t hey teach, and you receive it, into false- 
 hood ; and to you, therefore, notwithstanding its excellence, it is 
 in vain." 
 
 * Blayney.
 
 SER. XXX.] UNIVERSALITY OF SIN. 449 
 
 The wise men, themselves, he proceeds to observe in the text, 
 are by these means ashamed, or confounded, and taken, or ensnared, 
 in their own false interpretations and reasonings on the Law ; 
 and can form no consistent, no safe, scheme either of doctrine or 
 practice. Nay, their mode of understanding, and explaining, the 
 word of God is, in effect, an absolute rejection of it. Consequently 
 there is no Wisdom, no holiness, or virtue, in them. Their rejec- 
 tion of the word of the Lord is a plain proof, that they are totally 
 destitute of all moral good. 
 
 What was true of these Wise men, or Scribes, is unquestionably 
 true of all other men in the like circumstances. To the Scribes the 
 word of God was offered ; and was enjoined on them with divine 
 authority. They disliked and rejected it. This conduct proved 
 them to be void of holiness. In like manner it has been offered to 
 immense multitudes of other men, who have disliked and rejected it 
 also. The consequence follows irresistibly, that they as well as 
 these Isrealitcs, are void of holiness. 
 
 Holiness is plainly the only virtue, or moral excellence ; the only 
 character, which can recommend Intelligent beings to God. The 
 Scriptures know of no other ; and, although they call this charac- 
 ter by different names, such as holiness, righteousness, goodness, 
 and wisdom, they still mean, always, the same thing. Nor can 
 Reason devise any other excellence of this nature. Holiness and 
 Virtue are, therefore, synonimous. 
 
 The Doctrine of the Text, then, generally expressed, is this : 
 
 The Rejection of the Word of God, is decisive proof, that those, 
 who reject it, are destitute of Virtue, or moral excellence. 
 
 To illustrate this Doctrine, will be the object, of the present Dis- 
 course ; and the illustration will be derived from three considera- 
 tions. 
 
 I. The Nature of the Word, which is rejected: 
 
 II. The Manner, in which it has been rejected: 
 
 III. The Doctrines, which those, who have rejectedit, have prefer- 
 r d to it. 
 
 I. The Nature of the Word which is rejected, strongly illustrates 
 this doctrine. 
 
 Under this head I observe, 
 
 1st. The Word, which is thus rejected, is the Lazv, or preceptive 
 Will, of the Creator, and Ruler, of all things. 
 
 As God created us, he has the highest possible property in us, 
 and the most absolute right both to us and our services. This right 
 can be bounded by nothing but his pleasure. Whatever is his, he 
 has an unlimited right to dispose of as he pleases ; nor can any 
 one warrantably say to him, in this respect, What doesi thou? 
 Hence his right to prescribe the manner, in which we and all other 
 creatures shall be employed and disposed of, is plainly supreme. 
 
 If, then, we refuse to render to him the obedience, which he re- 
 quires in all, or any, of the cases, or degrees, prescribed by him ; 
 
 VOL. I. 57
 
 450 UNIVERSALITY OF SIN. [SER. XXX. 
 
 we are guilty of refusing to render to him that, which is his own. 
 No injustice, no fraud, no robbery, can be more palpable, or ex- 
 treme, than. this. No injustice to man can be compared with it: 
 for nothing is man's, by a right, which can be compared with this 
 right of God. 
 
 . 2dly. This Law, in all its requisitions, is perfectly reasonable and 
 just. 
 
 It is contained in the two great commands, Thou shalt /ore the 
 Lord, thy God, with all thy heart ; and Thou shalt love thy Neigh- 
 bour as thyself. 
 
 Both these precepts are in the highest degree, and in the most 
 obvious manner, just and reasonable ; and would demand our obe- 
 dience with unanswerable propriety, if the nature of the precepts 
 only were regarded. Men, in obeying them, would act in the best 
 manner possible for themselves ; and would most promote both 
 public and personal happiness. Nay, there is no other manner, 
 of acting, which can be justly called desirable. Every departure 
 from conformity to these precepts is, of course, evil, and of malig- 
 nant influence on the well-being of the universe. 
 
 God is infinitely excellent, as well as infinitely great and awful ; 
 and on account of this excellence most clearly deserves, and most 
 justly claims, the highest Love of his Intelligent creatures. No- 
 thing more is, therefore, demanded by this Law, than ought cheer- 
 fully to be done, if no such Law existed. 
 
 3dly. The Law of God is good, as zoell as just ; profitable to those 
 who obey, as well as honourable to him who is obeyed. 
 
 Obedience to this Law constitutes the only real worth of rational 
 Beings; and is the sum of all those affections, and their conse- 
 quences, which form the internal happiness of man ; the most es- 
 sential and valuable part of his happiness. The true loveliness, 
 dignity, and excellence of Man is nothing, beside that state of the 
 mind, which is exact conformity to this Law. From this charac- 
 ter, and from this alone, spring the peace and self-approbation, the 
 internal harmony and delight, which are the proper " prize of Vir- 
 tue ;" the independent and eternal possession of every good mind. 
 
 In the same degree is the Usefulness of rational beings formed. 
 Man is useful, only when he is voluntarily useful. Obedience to 
 the Law of God is all, that is intended by voluntary usefulness. 
 Love to God, is the great and only source of usefulness to him, in 
 his kingdom ; and Love to Man is the only source of voluntary 
 beneficence to Man. The Love, which is the fulfilling of the Law, 
 is a vital and immortal principle of doing good to all men, both 
 friends and enemies, at all times, and in every manner. Nor is 
 there any real and voluntary beneficence, beside what springs from 
 this principle. Rational Beings, wholly under its influence, would 
 form a perfect state of happiness in any world ; and such beings, 
 freed from all restraints, would, if destitute of it, create consum 
 mate misery. He, then, who refuses obedience to this Law, is
 
 SER. XXX.] UNIVERSALITY OF SIN. 45! 
 
 guilty of gross injustice to God, relinquishes all personal excel- 
 lence, peace, happiness, and worth ; and, renouncing all voluntary 
 usefulness on the one hand, prepares himseJ/, on the other, to be- 
 come a nuisance to the Universe. 
 
 4thly. To this obedience an endless and perfect Reward is an- 
 nexed. 
 
 Were the Law hard in its requisitions, and Obedience to it severe 
 and distressing ; yet, if crowned in the end with a reward ample 
 and abundant, the whole of the Requisitions, taken together, would 
 not be unreasonable, nor undesirable. The time, during which 
 we are here required to obey, is but a moment : the Reward, on 
 the contrary, is eternal. The hardship of obedience must, there- 
 fore, be transient and trying ; while the reward would be endless, 
 and therefore immense in its value. 
 
 To obedience, then. Reason and Wisdom direct, and urge, with 
 motives of infinite power ; and from disobedience, with similar mo- 
 tives, deter. No:hi:ig, of course, can be a reason for disobedience, 
 were our present happiness only concerned, except a disposition 
 so depraved, as to prefer sin without a future reward, to holiness, 
 with immortai glory. 
 
 othly, Tb disobedience a Punishment is threatened, which is also 
 endless. 
 
 Every creature who disobeys, therefore, chooses to hazard end- 
 less wo for the pleasure of disobeying, rather than to gain eternal 
 fife with the pain found, or supposed to be found, in obeying. 
 
 So plainly do Men choose death rather than life ; and in sinning 
 against God wrong their own souls. 
 
 In this state of sin and wretchedness, however, God did not 
 leave them to perish, as they chose ; but he sent his own beloved 
 Son, the brightness of his glory, and the express image of his person, 
 to become their Atonement, and Intercessor. Through his Media- 
 lion he proposed to them to repent of their former disobedience 
 and to return to obedience, to virtue, and to his everlasting favour. 
 On these conditions he promised to receive and bless them, not- 
 withstanding their Apostacy. 
 
 In this situation he placed them in his word ; and commanded 
 them, in what may be called a New Law, a Law of grace and 
 mercy, to believe in Christ, to repent of their sins, and return to 
 holiness. The Gospel is a Law; and of equal authority and obli- 
 gation with the moral Law. God commandeth all men evert/ where 
 to repent. And this, saith John, is his commandment, that we be- 
 lieve on him whom he hath sent. The proposals of the Gospel are, 
 therefore, not merely declarations, or promises : but a Law ; com- 
 pliance with which is the highest duty of Mankind. 
 
 What, then, is the nature of this duty ? In the most summary 
 language, it is this : That we renounce our sins, and return to God, 
 and to obedience ; committing ourselves with an affectionate confi- 
 dence to Christ, as our Instructer, Intercessor, and Lord ; and as
 
 452 UNIVERSALITY OF SIN. [SER.XXX. 
 
 an all-sufficient and acceptable Propitiation to God the Father. 
 This done, our sins will be forgiven ; and our title to endless life 
 renewed, enlarged, and made sure beyond defeat and danger. 
 
 To beings ruined and destroyed, as we are, Reason would 
 naturally conclude, any escape from the terrible evils, to which we 
 fire certainly exposed without hope by our apostacy, would be not 
 only acceptable, but transporting. Nothing, it would seem, would 
 be asked, or wished, but to have the way pointed out, and the con- 
 ditions made known. This, only, oeing done, all the miserable be- 
 ings who are thus exposed, must, one would expect, hasten with 
 rapture and amazement to comply with the terms of reconciliation, 
 and lay hold on the hope set before them> 
 
 But the terms, instead of being thus bard, are the easiest, which 
 can be wished, and the most reasonable 01 which we can form a 
 conception. They are in the highest degree desirable for their 
 own sake, even if they were to be followed by no reward. The 
 Faith, the Repentance, and the Holiness, required, are themselves 
 the beginning, and the consummation, of the best of all characters, 
 and the springs of a happiness, far more exquisite, and sincere, 
 than any other. Besides, they are indispensably necessary to all 
 other good. No permanent, no sincere good can be enjoyed by 
 him, who does not thus believe, repent, and obey. God cannot love, 
 nor bless him. He cannot be approved and peaceful within, nor 
 useful and happy without. Nor can a World, inhabited by such 
 beings, be a happy World at all. On the contrary, all the mis- 
 chiefs, found in this world, would revive beyond the grave, and 
 disturb and desolate Heaven itself, were impenitent, unbelieving, 
 and disobedient Men to become its inhabitants. Happiness springs 
 from the voluntary exertions of rational beings. But beings not 
 holy, as none of the human race can be without Faith and Re- 
 pentance, never voluntarily do good, but always evil. Thus God 
 requires nothing, but what is necessary, absolutely necessary, for 
 Man ; when he demands these, as the conditions of their accept- 
 ance and happiness. 
 
 In the mean time, this happiness is not merely offered, but en- 
 joined. All the authority of the Eternal God is employed to en- 
 force compliance. Nay, he goes farther; and daily condescends 
 to entreat us to be thus reconciled to him. But to all these we re- 
 turn a peremptory refusal, and a scornful, indignant rejection of 
 this benevolent and glorious Word of the Lord. 
 
 What Reason can be assigned for this Conduct? Not Argu- 
 ment; for all Arguments plead most powerfully for our compli- 
 ance. Not common Prudence, or a wise regard for our Well- 
 Being : for we disregard and destroy it. Nothing but Sin, and 
 the Love of sinning ; mere corruption ; mere depravity. No 
 higher evidence can be given, that there is no Wisdom, or Virtue, 
 in Men.
 
 SER. XXX.] UNIVERSALITY OF SIN. 
 
 II. The Manner, in which the Word of God is rejected by Man, is 
 another striking proof of his destitution of Virtue. 
 
 Particularly, The Word of God is rejected with Unbelief. 
 
 Unbelief, with respect to any object of our Faith, has no ra- 
 tional, no vindicable ground, except the want of sufficient evi- 
 dence. But the Word of God is attended with all the evidence, 
 which can be supposed to attend such a subject ; all that ought to 
 be wished, or asked ; and much more than could, without actual 
 proof, be rationally expected. Accordingly, all good men, to 
 whom this evidence has been proposed, have, without an excep- 
 tion, acknowledged the evidence itself; and admitted the Word, 
 which it supports, to be that of God. 
 
 When it is once admitted to be his Word, his own veracity is the 
 highest possible proof of the truth of every thing, which he has 
 spoken. Whenever it is rejected in this case, it is rejected, be- 
 cause it is disliked ; not because it is not proved. The Evidence 
 is rejected because we dislike the Truth ; not the Truth, because 
 we dislike the Evidence. 
 
 Unbelief is either speculative, or practical. In speculative unbe- 
 lief we deny the truth of the Word of God : in practical unbelief we 
 admit its truth, but reject its influence. 
 
 In the speculative unbelief of Men the unworthy manner of re- 
 jecting the Word of God is manifest in the following particulars. 
 
 1 St. // is rejected on the ground of vain and deceitful Arguments. 
 
 This will appear from a variety of facts. 
 
 The arguments, on which one unbeliever relies, do not appear 
 to have satisfied other unbelievers. Every new Infidel Writer ad- 
 vances his own scheme of refuting the evidence, or rather his own 
 objections ; (for refutation there is none) and evidently places no 
 reliance on the schemes of his predecessors. This has been the 
 constant progress of Infidelity from the beginning to the present 
 lime. No instance occurs, in which any Infidel has thought it 
 proper to come forward with a defence of the works, or Arguments, 
 of any former Infidel. The arguments of each appear important, 
 and perhaps satisfactory, to himself; but are visibly of little force 
 in the eye of his successors. All, except his own, are, tacitly at 
 least, acknowledged to be unavailing in the eye of each ; and his 
 own, in the eyes of all who follow him. 
 
 But if these arguments were sound, they would be acknow- 
 ledged, felt, and insisted on, by all ; and would anew be pleaded 
 with confidence, supported, and relied on, by others, as well as by 
 the inventer. 
 
 2dly. When these objections have been completely and often re- 
 futed, they still allege them again without taking any notice of the 
 refutations. 
 
 These refutations have been multiplied so much, so openly, and 
 so often alleged, and so triumphantly urged, that nothing but de- 
 spair of replying with success could prevent unbelievers from at-
 
 454 UNIVERSALITY OF SIX. [SEE. XXX 
 
 tempting a reply. Yet we find it Avholly neglected, and unattcmpt- 
 ed, by their successors. They now allege anew the old objec- 
 tions ;* and plainly because they can find no others : the whole 
 circle being exhausted ; and nothing remaining to modern Infidels 
 but a reiteration of what has been done by those, who went before 
 them. While any thing new remained, they laid no stress on what 
 had been done before. Now they are contented to repeat the old, 
 threadbare objections over and over, without placing them in any 
 new light, or supporting them with any new evidence ; although so 
 often and so completely answered, as to make the renewed ad- 
 vancement of them ridiculous. Were they honest men, they would 
 first reply to the answers, heretofore given to these objections ; 
 and then, but not till then, allege them anew. 
 
 Sdly. They rarely attempt to argue at all ; but attack their antag- 
 onists^ and defend themselves, chiefly, with contempt, sneers, and 
 ridicule. 
 
 Sneers, Contempt, and Ridicule, are not Arguments ; and were 
 never needed to defend a sound cause. The Cause, which can 
 iind sound Reasons, will never be supported by these means. Yet 
 Infidelity has made these her chief engines throughout her whole 
 progress ; and relied on them supremely in all her assaults upon 
 Revelation. 
 
 Wherever this conduct appears ; wherever argument is deserted 
 and forgotten, and ridicule, sneers, and contempt, are the weapons 
 of attack, or defence ; a strong suspicion of the goodness of the 
 cause exists of course ; and a solid reason is furnished for believ- 
 ing it to be unsound and false. Infidelity has always thus done ; 
 and has, therefore, always laboured under very strong suspicions 
 of this nature. 
 
 4thly. Men have exhibited violent Hatred to the Word of God in 
 this rejection. 
 
 This hatred, from the beginning to the present time, has been 
 manifested by all classes of men, who have rejected the word of 
 the Lord ; and by most, if not all, the individuals, who have thus 
 rejected it. 
 
 This hatred has been strongly manifested in the contempt, ridi- 
 cule, and sneers, of which I have already spoken. It has strongly 
 manifested itself in an uninterrupted course of obloquy against 
 God, the Redeemer, the Scriptures, the Sabbath, and the Sanctu- 
 ary ; against the Church, the Ministers, the Worship, and the Char- 
 acter, of God ; against Religion at large ; against conscientious- 
 ness, morality, and duty of every kind ; against all that is virtue, 
 and all that are virtuous. 
 
 Nor has it been less abundantly manifested in an immense train 
 of oppositions, and persecutions. The Jews began the course in 
 the most furious cruelty against Christ and Christians. The Hea- 
 thens, Mohammedans, and Papists have continued it. Infidels are 
 now treading in their steps ; and, although perpetually railing
 
 SER. XXX.] UNIVERSALITY OF SIN. 
 
 455 
 
 against persecution, have proved the most bloody and vehement 
 persecutors, that have existed since the world began. 
 
 One spirit has animated them all ; and one conduct character- 
 ized them all, from the beginning to the present time. No more 
 deformed, odious, depraved exhibitions have been ever made of 
 the human character: no more flagrant or convincing proofs of 
 human corruption have been ever presented to the eye of man. 
 All also, who have been concerned in this rejection, have uniform- 
 ly displayed a vile, depraved personal character; a love of sin, a 
 hatred to holiness, pre-eminent and wonderful. The more spiri- 
 tual and heavenly, the more holy and excellent, any doctrines or 
 precepts of the Word of God are, the more they have been hated, 
 maligned, and blasphemed. Yet all that God hath clone, and spo- 
 ken, in his Word, has been highly glorious and becoming to a 
 God, highly beneficial and necessary to man, and productive of 
 no other end, but making man virtuous and happy. On the con- 
 trary, all this opposition has sprung from sin, and been marked 
 with gross and dreadful depravity, in every stage, and in every 
 form. 
 
 The practical unbelief of Mankind has been substantially of the 
 same Character, and distinguished by the same deformity. But 
 here the unbeliever has openly condemned himself by acknow- 
 ledging the word of God in speech, and denying it in practice. 
 An inconsistence and shame attend him, therefore, which do not in 
 the like circumstances attend the speculative Unbeliever. In the 
 mean time, his rejection of the Scriptures, as the rule of his obe- 
 dience, and the means of eternal life to himself, is as absolute as 
 that of the professed Infidel. His speculative views are different; 
 but his heart is essentially the same. His carnal mind, as truly, 
 as that of the Infidel, is enmity against God ; not subject to his law, 
 neither indeed can be. It is not strange, therefore, that we see un- 
 believers, of both kinds, exhibiting their rejection of the Word of 
 God substantially in the same manner. 
 
 III. The truth, contained in the text, is strongly illustrated by the 
 Doctrines, both speculative and practical, which those, who have re- 
 jected the Scriptures, have preferred to them. 
 
 The four great classes of men, who have openly rejected the 
 word of God, are Jews, and Mohammedans, Heathens, and Infidels. 
 Each of these I shall consider, summarily, in the order specified. 
 
 1st. The Jews, although professedly receiving the old Testa- 
 ment as the Word of God, yet, as you well know, rejected and 
 still reject, Christ and his Gospel, and of course the system of re- 
 ligion, which he has taught to mankind. In rejecting Christ they 
 reject, of course, all the types which shadowed, and all the pro- 
 phecies which foretold, his character, advent, and mediation. As 
 those types and prophecies terminate only in Christ ; so without 
 him they have no real meaning. Their true import, therefore, was 
 dnicd by the Jews. In rejecting the Gospel they set aside all the
 
 456 UNIVERSALITY OF SIN. [SER. XXX. 
 
 Evangelical declarations and doctrines, contained in the Law and 
 the prophets ; particularly the Gospel as preached to Abraham and 
 his posterity ; and all those just and spiritual exhibitions of the 
 Law, delivered to us b'y Christ and his Apostles. With these 
 things in view, it must unquestionably be conceded, that the Jews 
 are fairly numbered among those, who openly reject the Word of 
 God ; not less truly so, than those of their Ancestors, who aposta- 
 tized to Heathenism. 
 
 It is unnecessary for me to dwell, in detail, on the doctrines, 
 substituted by these people for those in the Word of God. You 
 well know from the Scriptures themselves, that they placed their 
 holiness, and their hopes, in a mere round of external services ; 
 such as long prayers, ostentatious fastings, ablutions, and other 
 external purifications; ty thing, mint, anise, and cummin; and ma- 
 ny other things of the like nature. In all these the heart was ut- 
 terly unconcerned ; and the whole scheme of religion was confined 
 to a course of mere external actions ; from which integrity, justice, 
 benevolence, and piety, were wholly excluded. Instead of these 
 things, they licensed and practised the most abominable opposi- 
 tion to God, and the most scandalous hatred and persecution of 
 their fellow-men. A considerable part denied a future existence ; 
 and justified all the indulgence of pride, avarice, and sensuality, 
 which have every where been connected with that denial. An- 
 other part openly sanctioned disobedience to the fifth command by 
 permitting a son to devote that part of his property, which was 
 necessary for the subsistence of his parents, to the service of the 
 Temple ; and warranting him to withhold from them, in this man- 
 ner, all the duties of filial piety. At the same time, they persecu- 
 ted, with the fury of maniacs, men of real piety ; bound heavy 
 burdens ; shut up to their countrymen the access to religious 
 knowledge ; devoured widows' houses ; and wallowed in every 
 species of sensual pollution. For all their iniquities, at the same 
 time, they found a sanction in some tradition of their Elders, or 
 some invention of their own ; and those who taught these things, 
 were believed by their countrymen to be men of distinguished vir- 
 tue. Such were, summarily, the doctrines, both speculative and 
 practical, which the Jews preferred to the Word of God. The 
 spirit, which could even acquiesce in such doctrines as these, much 
 more which could deliberately prefer them to the Law and Gospel 
 of JEHOVAH, can plainly have been no other, than that of a sinful 
 nation, a people laden with iniquity, a seed of evil doers. 
 
 2dly. Mohammed, it is well known, adopted, according to his 
 own testimony, the religion of Moses and Christ ; and professedly 
 republished it in a new form to mankind. But in this republica- 
 tion he left out, wholly, the spirit of the Scriptural Religion ; and 
 in many respects did not preserve even the form of godliness. 
 His two great doctrines were, That there is but one God, and That 
 Mohammed is his prophet. By the latter doctrine he secured to
 
 SER. XXX.] UNIVERSALITY OF SIN. 
 
 457 
 
 himself the right of dictating to his followers just what he pleased. 
 Accordingly he delivered to them a collection of precepts, requir- 
 ing nothing but a course of external services, without the least 
 goodness of heart; and promised Heaven to prayers, ablutions, 
 fastings, alms, pilgrimages to Mecca, and circumcision. Religion 
 he considered as founded on cleanliness ; which he declared to be 
 the one half of Faith, and the key of Prayer. Fasting he pro- 
 nounced to be the gate of Religion. He allowed four wives to 
 every one of his followers ; and as many concubines, as each was 
 able to maintain. Heaven he converted into a mere mansion of 
 debauchery ; and changed the mild and rational mode of propa- 
 gating Religion, taught by Christ and his Apostles, into a regular 
 system of the most brutal and barbarous persecution. In a word, 
 his doctrines flattered, and licensed every human corruption, every 
 sordid lust, every sinful indulgence. 
 
 3dly. The doctrines of Heathenism are still more deformed, and 
 still more expressive of opposition to God. 
 
 Instead of one God, the Heathen, as you know, believed in 
 many. Instead of the perfect JEHOVAH, they heaped up to them- 
 selves Gods after their own lusts ; debased by filial impiety, fraud, 
 theft, falsehood, injustice, treachery, murder, and lewdness, in- 
 dulged in every manner, which can debase an Intelligent nature. 
 They worshipped men, beasts, birds, fishes, reptiles, and insects, 
 They prostrated themselves before trees, shrubs, plants, stocks, 
 and stones. They sacrificed human victims ; prostituted men and 
 women in religious services ; and sanctioned every violation of 
 purity, justice, kindness, and piety. Read the first chapter of. the 
 Epistle to the Romans ; and you will find a short, but exact and af- 
 fecting, account of what they not only did, but justified, licensed, 
 and enjoined. 
 
 4thly. Modern Infidelity has, in various instances, strongly com- 
 mended the ancient Heathenism, both partially, and in the gross ; 
 and in publishing its own doctrines has shown, that the spirit by 
 which it is actuated, is no other than the very spirit of its 
 predecessors. It has denied the existence and perfections of 
 God ; at times partially ; at other times wholly. It has admit- 
 ted his existence, and denied his providence ; the accountableness 
 of man ; a future state ; the distinction between right and wrong, as 
 holiness and sin, piety, and rebellion ; has declared all that men can 
 do with impunity to be right; has licensed wrath, revenge, murder, 
 pride, oppression, gluttony, drunkenness, fornication, adultery, and 
 incest. Surely it is unnecessary for me to observe, that the spirit, 
 manifested in the doctrines, which teach these things, is in the high- 
 est degree hostile to God, to truth, and to righteousness. 
 
 To Jews and Infidels the Gospel has been directly published in 
 form. To a great part of mankind it was published in the days 
 of the Apostles ; and has been extensively offered to many nations 
 in succeeding periods of time. That it has not made an universal 
 
 VOL. I. 58
 
 458 UNIVERSALITY OF SIN. [SER. XXX. 
 
 progress over the globe, has been owing to the fact, that those, to 
 whom it has been offered, have in so many instances refused it ac- 
 ceptance. Had the Ancestors of the present generation of men 
 given the Religion of the Bible a welcome admission to their hearts, 
 in the days of the Apostles ; it would long since have been preach- 
 ed to every family under heaven. Men, therefore, have stopped 
 its progress ; and not God. 
 
 But, as the fact has been, the Gospel has been published to a 
 great part of the human race ; and by a great proportion of these 
 it has been rejected. So general has been this rejection, as en- 
 tirely to determine the true nature of the human character : for it 
 cannot be pretended, that there is one original nature in those who 
 have heard and rejected the Gospel, and another in the rest of 
 mankind. 
 
 It ought to be added on this part of the subject, that many of 
 those who have professedly received the Word of God in the Chris- 
 tian world, have, in instances innumerable, in every country, and 
 every age, exhibited the same disposition in the same manner. 
 These men have almost universally denied the real import of the 
 book, which they have professed to receive. Its spiritual and hea- 
 venly doctrines they have, in forms very diverse, but in design and 
 spirit wholly the same, lowered continually down, so as to suit, or 
 at least so as not to disgust, the taste of a sinful heart. The ex- 
 tent also, and purity, of the Scriptural precepts they have contract- 
 ed, and debased, so as to license, in a professed consistency with 
 them, a great part of those evil practices, which are gratifying to 
 a polluted, sinful mind. The Doctrines of the Gospel they have 
 with one consent reduced to the level of mere natural Religion ; 
 and that the natural Religion, in substance, which was taught by 
 the graver heathen philosophers, and is now echoed by the more 
 decent Infidels. The precepts of the Gospel, also, they have 
 taught to speak a moral language, undistinguishable, as to its im- 
 port, from that of Plato, Seneca, and Herbert. Thus in truth, not- 
 withstanding their professed belief of the word of God, they have 
 rejected both the Law and the Gospel ; and rejected them for the 
 doctrines and precepts, which they thus inculcate. That such is 
 the real design of all these men I am convinced by this remarka- 
 ble fact ; viz. that, when driven from one error, they always take 
 refuge in another ; and never come a whit nearer, however often 
 confuted, to the reception of the truth. The sum of the argument, 
 then, is this : God has given to mankind a law, for the government 
 of their moral conduct, which is not only reasonable and just in it- 
 self, but dictated by infinite benevolence on his part, and supreme- 
 ly profitable to them : a law demanding of them, that they love him 
 with all the heart, and that they love each other as themselves. This 
 character, which is no other than the Image of his moral perfec- 
 tion, is the supreme excellence, and the only moral excellence, of 
 Intelligent beings. In itself it is high and indispensable enjoyment
 
 SER. XXIX.] UNIVERSALITY OF SIN. 459 
 
 to every such being; and in its efficacy it is the only voluntary 
 cause of all other enjoyments: a cause, existing originally and su- 
 premely in Him, and by derivation existing extensively in them. 
 
 This Law, therefore, is a perfect law ; and worthy of JEHOVAH. 
 Were men virtuously disposed ; were they not depraved ; were 
 they not sinful ; their obedience to its commands would be immedi- 
 ate, universal, and absolute. Instead of this, wherever it has been 
 proposed to them, they have chosen to disobey it, notwithstand- 
 ing the glorious and eternal reward, promised to their obedience, 
 and the awful penalty, threatened to disobedience. What stronger 
 proof of their depravity can be demanded ? 
 
 There is, however, one proof still more affecting. In the mise- 
 rable situation, into which men brought themselves by their Apos- 
 tacy, God regarded them with infinite compassion, and undertook 
 to rescue them from their sin and misery. For this end he sent 
 his own beloved Son into the world, to live here a humble, painful, 
 and persecuted life, and to die an accursed and excruciating 
 death, to make in the human soul an end of sin, to finish transgres- 
 sion, to make reconciliation for iniquity, and to bring in everlasting 
 righteousness. In consequence of his atonement, God has offered, 
 anew, to receive the fallen race of Adam into his favour, on the 
 conditions of Faith and Repentance in the Redeemer : conditions 
 in themselves indispensable to their return to God, and to obe- 
 dience ; indispensable to their own comfort, honour, and virtue ; 
 and beyond expression easy, reasonable, and desirable. As he 
 foresaw that they would still resist this boundless love, and would 
 fail of it through their corruption, ignorance, error, and prejudice ; 
 he published his Gospel to enlighten them, and sent his Spirit to 
 sanctify them, that by all means they might be saved. Still in a 
 multitude of instances almost literally endless, a multitude so great 
 as to prove this to be the common character of all the children of 
 Adam, they have rejected these most merciful proffers of bound- 
 less good, crucified his son afresh, cast contempt on his cross, ac- 
 counted the blood of the covenant wherewith he was sanctijied an un- 
 holy thing, and done despite to the Spirit of Grace. 
 
 And now, my friends and brethren, judge, I pray you, between 
 God and his vineyard. What could have been done to his vineyard, 
 that he has not done in it ? Wherefore, when he looked, that it should 
 bring forth grapes, brought it forth poisonous berries ?* Wherefore 
 brought it forth the grapes of Sodom, and the clusters of Gomorrah? 
 Every tree is known by its fruit. This] vine is plainly, therefore, 
 of the vine of Sodom, and of the fields of Gomorrah. Its grapes 
 are grapes of gall ; its clusters are bitter. Its wine is the poison 
 of dragons, and the cruel venom of asps. 
 
 Were man virtuously disposed, it is incredible, nay, it is plainly 
 impossible, that he should not yield himself to this Law, as soon as 
 
 " Lowtb f I>eut. xxsii. 32.
 
 460 UNIVERSALITY OF SIN. [SER. XXX. 
 
 it is proposed to him. As obedience to this Law is the only ex- 
 cellence of conduct; so a virtuous state of mind, a virtuous dispo- 
 sition, a virtuous character, by all of which phrases we intend that 
 unknown cause, heretofore specified, which gives birth to virtuous 
 rather than to vicious conduct, would so soon as this Law was pro- 
 posed to it, render, in a sense instinctively, an immediate, cheerful, 
 and universal obedience. 
 
 Were such a mind, also, to apostatize, and yet to retain a dispo- 
 sition in a preponderating degree virtuous ; were it afterwards to be 
 informed of a method, by which it might return to obedience, and 
 the favour of God ; it would be plainly impossible, that such a 
 mind should not receive this information, and embrace this method 
 of returning, with readiness, and even with rapture. If, at the 
 same time, the terms of its reinstatement in obedience, and in the 
 divine favour, were in themselves eminently easy and reasonable, 
 and in their efficacy productive of its highest future amiableness, 
 dignity, and enjoyment ; if they were such, as rendered it pecu- 
 liarly lovely in the sight of God, and prepared it to be peculiarly 
 useful to its fellow-creatures ; such a mind would, beyond a doubt, 
 seize the terms themselves with delight, and the divine object, 
 which they secured, with ecstasy. 
 
 The rejection of the word of God, of the Law and the Gospel 
 alike, is, therefore, entirely inexplicable, unless we acknowledge, 
 that the disposition by which it is rejected, is a disposition directly 
 opposed to that of a virtuous mind ; wholly unlike that with which 
 Adam was created ; and the genuine moral likeness of Adam after 
 his Apostacy.
 
 SERMON XXXI. 
 
 DEPRAVITY OF MAN. ITS DEGREE. 
 
 ECCLESIASTES vii'i. 11. Because sentence against an evil work is not executed speed 
 ily, therefore the heart of the sons of men is fully set in them to do evil. 
 
 IN the two last discourses, I proposed for consideration the 
 following doctrine : That in consequence of the Apostacy of Adam 
 all men have sinned ; and endeavoured to prove the Universality 
 of sin in the former of these discourses ; 
 
 1st. From Revelation : and, 
 
 2dly. From Facts : 
 
 And in the latter from the great fact, that mankind have rejected 
 the Word of the Lord. 
 
 It is now my design to examine, in several particulars, the De- 
 gree, in which the sinfulncss of man exists. On this subject I ob- 
 % serve, 
 
 1st. That the human character is not depraved to the full extent 
 of the human powers. 
 
 It has been said, neither unfrequently, nor by men void of un- 
 derstanding, that man is as depraved a being, as his faculties will 
 permit him to be ; but it has been said without consideration, and 
 without truth. Neither the Scriptures, nor Experience, warrant 
 this assertion. Wicked men and seducers, it is declared, will wax 
 worse and worse ; deceiving and being deceived. During the first 
 half of human life this may, perhaps, be explained by the growth 
 of the faculties ; but during a considerable period, preceding its 
 termination, it cannot be thus explained : for the faculties decay, 
 while the depravity still increases. Nations, also, are declared, to 
 be at some periods of time, far worse than at others ; although it 
 cannot be pretended, that during the period specified their facul- 
 ties were superior. Saul appears to have been a man of more 
 talents than Jeroboam; Jeroboam than Ahab ; and Uzziah than 
 either ; yet Ahab was a worse man than Jeroboam ; Jeroboam than 
 Saul j and Snul than Uzziah. The Young Man, who came to 
 Christ, to kno-y what good thing he should do, to have eternal lif 
 was certainly less depraved, than his talents would have permitted 
 him to be. 
 
 Like him, we see> daily, many men, who neither are, nor profess 
 to be, Christians, and who, instead of being wicked to a degree 
 commensurate to the extent of their faculties, go through life in the 
 exercise of dispositions so sincere, just, and amiable, and in the 
 performance of actions so upright and beneficent, as to secure a 
 high degree of respect and affection from ourselves, and from all
 
 402 DEPRAVITY OF MAN. [3ER XXXI. 
 
 with whom they are connected. It certainly cannot be said, that 
 such men are as sinful as many others possessed of powers far in- 
 ferior ; much less that they are as sinful as they can be. We also 
 see individuals, at times, assume, without any visible enlargement 
 of their faculties, a new and surprising degree of depravity at once ; 
 and become suddenly far more fraudulent, false, lewd, cruel, re- 
 vengeful, impious, and universally abandoned, than at a period not 
 long preceding. In the families, of which we are members, we 
 have abundant opportunity to learn, from so intimate a connexion, 
 the true characters of all who compose them ; and are furnished 
 daily with decisive evidence, that they are far less profligate than, 
 with their faculties, they might become. Those, who make the as- 
 sertion, against which I am contending, will find themselves, if 
 they will examine, rarely believing, that their wives and children, 
 though not Christians, are Fiends. 
 
 2dly. There are certain characteristics of human nature, which, 
 considered by themselves, are innocent. 
 
 Such are hunger, thirst, the fear of suffering, and the desire of 
 happiness ; together with several others. All these are insepara- 
 ble, not only from the rational, but also from the animal, nature, as 
 existing in this world ; and accompany the Christian through every 
 degree of holiness, Avhich he attains, as truly as the sinner. The 
 two last; the desire of happiness, and the fear of suffering; are 
 inseparable from the rational, and even from the percipient, nature. 
 
 3dly. Some of the natural human characteristics are amiable. 
 
 Such are natural affection : the simplicity and sweetness of dis- 
 position in children, often found also in persons of adult years ; 
 compassion; generosity; modesty; and what is sometimes called 
 natural conscientiousness ; that is, a fixed and strong sense of the 
 importance of doing that, which is right. These characteristics 
 appear to have adorned the Young Man, whom I have already 
 mentioned. We know that they are amiable, because we are in- 
 formed that Jesus, beholding him, loved him. In the same manner 
 we, and all others, who are riot abandoned, love them always, and 
 irresistibly, whenever they are presented to our view. They all, 
 also, are required, and exist, in every Christian ; enhancing his ho- 
 liness, and rendering him a better man. Without them it is not 
 easy to perceive how the Christian character could exist. Ac- 
 cordingly, St. Paul exhibits those, who are destitute of these attri- 
 butes, as being literally profligates. 
 
 4thly. These and all other qualities of the wind are, however, 
 means cither of virtue, or sin, according to the nature of that con 
 trolling Disposition, or Energy, which constitutes the moral character. 
 
 By this disposition, or energy, I intend that unknown cause, 
 whence it arises, that the actions of the minJ are either sinful or vir- 
 tuous. On this energy depends the moral nature of all actions, 
 and the moral character of every mind. This character, and these 
 actions, are variously, and extensively, modified by the attributes
 
 SER. XXXI.] DEPRAVITY OF MAN 
 
 above mentioned. But the moral nature is not changed. So lar 
 as they have a prevailing influence, a sinful disposition is checked, 
 and prevented from operating in the worst manner, and decree. 
 Under the prevalence of a sinful disposition, these attributes arc 
 partly extinguished, and partly converted into instruments of sin. 
 In a virtuous mind they all become means of virtue, and increase 
 the energy of such a mind. 
 
 othly. There is not in the Mind, by nature, or in an unrc generated 
 state, any real moral excellence, or Evangelical virtue. 
 
 For I know, says St. Paul, that in me, (that is, in my Jlesh) dwcll- 
 eth no good thing. The carnal mind, says the same Apostle, is en- 
 mity against God, not subject to his law, neither indeed can be. And 
 again ; The natural man receiveth not the things of the Spirit of 
 God ; for they are foolishness unto him / neither can he know them, 
 for they are spiritually discerned. That, which is born, saith our 
 SAVIOUR, of the Jlesh, is jlesh. Without faith, says St. Paul, it is 
 impossible to please God. 
 
 Gthly. The heart of Man, after all the abatements are made, 
 which can be made, is set to do evil, in a most ajfecting and dreadful 
 manner. 
 
 Of this truth, the Text is a direct and very forcible assertion. 
 The word, which is rendered, fully set, in our translation, is used 
 by Ahasuerus, Esther vii. 5, to express the daring presumption, 
 with which Human had risen up to destroy Esther and her nation. 
 It is also said to denote being filed zuith a violent propensity, as the 
 sails of a ship are filed, when bo-rnc along by a powerful blast. A 
 strong tendency to evil in the heart of the sons of men, therefore, 
 is here asserted in very forcible terms. 
 
 In considering the degree of iniquity, indicated in this and simi- 
 lar passages, it is not my design, nor within my power or wish, to 
 settle this point with mathematical exactness. In the Scriptures, 
 God has exhibited this subject in an indefinite, and yet in a more 
 impressive and affecting manner, than any, which mankind have 
 substituted. No views of human corruption are so affecting, or so 
 awful, as those, which are presented to us in the Word of God. 
 This example may be confidently followed ; and no man is required 
 to limit this subject more exactly, than it has been done by his 
 Maker. 
 
 With these observations premised, I shall proceed to adduce 
 several proofs of the doctrine, expressed in the text. 
 
 I. The Scriptures directly assert this doctrine in the fullest man- 
 ner. 
 
 Every imagination of Man's heart, saith God, is only evil, con- 
 tinually. Of the Gentiles, the Apostle declares, that they arc with- 
 out excuse ; because that, when they knew God, they glorifcd him 
 not as God, neither were thankful ; but became vain in their imagi- 
 nations ; and their foolish heart was darkened. Professing them- 
 selves to be wise, they became fools. Who changed the truth of God
 
 4G-1 DEPRAVITY OF MAN. [SER. XXXI. 
 
 into a lie, and worshipped, and served the creature, more than t/te 
 Creator, who is blessed for ever. Amen. For this cause God gave 
 them up to -vile ajfections. And as they did not like to retain God 
 in their knowledge, God gave them up to a reprobate mind. Being 
 filled zuith all unrighteousness, fornication, wickedness, covctousness, 
 maliciousness ; full of envy, murder, debate, deceit, malignity , 
 Whisperers, backbiters, haters of God, despiteful, proud, boasters, 
 inventers of evil things, disobedient to parents, Without understand- 
 ing, covenant-breakers, without natural affection, implacable, un- 
 merciful : Who knowing the judgment of God (that they, which 
 commit such things, are worthy of death) not only do the same, but 
 have pleasure in them that do them. 
 
 Of the Jews, the same Apostle says, Rom. iii. 9, What then, are 
 me better than they ? No, in no wise ; for we have before proved both 
 Jews and Gentiles, that they are all under sin. As it is written, 
 There is none righteous, no, not one. There is none that understand- 
 eth ; there is none that seekcth after God. They are all gone out of 
 the way j they are together become unprofitable; there is none that 
 doeth good, no, not one. Their mouth is an open sepulchre / with 
 their tongues they have used deceit / the poison of asps is under their 
 lips. Whose mouth is full of cursing and bitterness j their feet are 
 swift to shed blood. There is no fear of God before their eyes. 
 Now we know, that what things soever the Law saith, it saith to 
 them, who are under the Law ; that every mouth might be stopped, 
 and all the world become guilty before God. Therefore, by deeds of 
 Law, shall no Jlesh living be just if ed. 
 
 Such is the character of men, given in form, and in the course of 
 the most important logical discussion contained in the Scriptures, 
 by the Apostle Paul. Consonant with this representation are all 
 the exhibitions, made in the Old and New Testament, of this sub- 
 ject. The depravity, represented, is not only declared to be uni- 
 versal, but also to be of this high and dreadful malignity. Man- 
 kind are not exhibited as prone to one sin only, but to all these, 
 and all other sins ; and not prone to these sins merely, but filled 
 with them as attributes, and executing them swiftly and dreadfully 
 as practices. 
 
 II. The same truth is evident to every man, 'if he examines the sub- 
 ject faithfully, from the state of his own heart and life. 
 
 This very extensive field of evidence can now be explored only 
 in a very imperfect manner : but a little attention to it will in no 
 small degree illustrate and prove the doctrine. 
 
 1st. Every Man, who scrutinizes his own heart at all, knows, that, 
 naturally, he in no sense obeys the first and great command of the 
 Law of God: Thou shall love the Lord, thy God, with all thy heart. 
 
 This is the first, and altogether the most important, duty of In- 
 telligent creatures ; and is plainly that duty, separated from which, 
 no other can be performed. All possible motives in the highest 
 possible degrees conspire to induce a rational being to perform it.
 
 SER. XXXI.] DEPRAVITY OF MAN. 4 g 5 
 
 If, then, these motives do not influence the heart ; if we love not 
 our Creator, Preserver, and Benefactor, the Author of all good, 
 and himself the Infinite Good ; we cannot be imagined to love with 
 right principles any other being. If we perform not our plain duty 
 to him, we cannot be supposed to perform our duty to any other. 
 
 2dly. All men are daily reproached by their own Consciences, as 
 being greatly and continually guilty of Sin. 
 
 The fear of the anger of God, and of future punishment, and the 
 pride, which every man feels in thinking himself of a good and ho- 
 nourable character, are biasses, which strongly influence us to re- 
 ject, as much as possible, so humiliating a doctrine as this. But, 
 in spite of both, our Consciences, irresistibly impelled by the truth, 
 declare the greatness of our depravity every day ; and we cannot 
 hide our eyes from the humiliating declaration. Were it possible 
 to avoid the acknowledgment, we should certainly avoid it : but 
 the truth is so obvious, and so undeniable, that we cannot escape. 
 
 The only exception to this remark proves the truth of the doc- 
 trine still more strongly. The man, whose Conscience does not 
 thus testify, is plainly of a peculiarly depraved character ; not 
 merely because his Conscience does not thus testify, but because 
 he is always guilty of gross sin in various other respects. So 
 common, or rather so universal, is this fact, as to become the sub- 
 ject of proverbial remark. He therefore, who is thus situated, is 
 still more depraved than mankind in general. 
 
 3dly. The Stupidity of mankind, and their Hardness of Heart, are 
 strong exhibitions of the same doctrine. 
 
 That Men should be thus guilty, and yet be insensible to the na- 
 ture and degree of their depravity, is an event, certainly not to 
 have been expected from the Reason, of which we so continually 
 boast. Our sins are committed against the Infinite God, the eter- 
 nal and unchangeable Enemy of Sin ; and are, therefore, the means 
 of exposing us in an awful manner to his wrath and vengeance. 
 At the same time, the character is in itself debased, deformed, and 
 hateful, beyond expression. Who, then, can be supposed to pos- 
 sess any share of Reason, and not be humbled beyond measure at 
 the latter of these considerations, and equally alarmed by the 
 former ? Yet Mankind by nature are universally, not only not 
 humbled, but haughty ; not only not alarmed, but stupid, as to 
 their danger ; and cheerful, gay, exulting, and insolent, in the ca- 
 reer of their iniquity. 
 
 In the mean time, no warnings are sufficient to awaken them to 
 a sense of guilt, danger, or duty ; no counsels, to persuade them 
 to return to obedience ; no motives, to deter them from sin. The 
 heart is, like the nether millstone, incapable of any useful, serious, 
 divine, impression; daily becoming more and more guilty, stupid, 
 and hardened ; and wandering farther and farther from duty and 
 from God, from hope and from Heaven. 
 
 Eternal Life is offeree', and has been offered, to those, now be- 
 
 VOL. I. 59
 
 466 DEPRAVITY OF MAN. [SER. XXXI. 
 
 fore me, ten thousand times. Who has accepted the offer ? Their 
 sins have been ten thousand times reproved and condemned. Who 
 has repented, and forsaken them ? Their duty has in countless 
 instances been pressed upon them. Who has obeyed ? God has 
 called, Christ has entreated, the Spirit of Grace has striven. Who 
 has listened, complied, and yielded ? To continue in sin is to be 
 exposed to endless misery. To repent, and turn to God, is to secure 
 endless life. Every hardened, impenitent sinner declares, therefore, 
 that, in his view, sin, with endless misery for its reward, is more to 
 be chosen than holiness, or obedience, with endless life. What 
 greater proof of dreadful depravity can be given, or demanded? 
 
 III. The same doctrine is most affectingly evinced by the whole 
 course of human conduct. 
 
 This evidence will advantageously appear, 
 
 1st. From the Private Conduct of mankind, as individuals. 
 
 I shall not here insist at large on the most private and retired 
 scenes of life, where we see, in multitudes of instances, notwith- 
 standing all the concealment and disguise, with which Vice hides 
 itself from the observation of the world, innumerable forms and 
 degrees of corruption acted out in a very painful and humiliating 
 manner. In spite of the veil, which night and solitude cast over the 
 innumerable perpetrations of the human race, how many kinds of 
 deformity rise up daily to our view ! How many early, bitter, and 
 unnatural contentions, even of little children ! What affecting to- 
 kens even of infantine selfishness, wrath, revenge, and cruelty ! 
 How many proofs of filial impiety, ingratitude, and rebellion, in the 
 morning of Life ! What unbrotherly and unsisterly coldness and 
 alienation, what unkind and unforgiving hearts, appear in those, 
 who are bone of the same bone, and flesh of the. same flesh ! How 
 many jealous, hard-hearted, little, base sentiments and actions af- 
 flict the bosom of parental tenderness in those, whom nature makes 
 inexpressibly beloved, in spite of every fault, as well as of every 
 folly ! 
 
 What a task is it to rear a single family, without leaving such 
 faults unextirpated, as are open and infamous ! How vast a labour 
 to train up even one child to virtue and to duty ; or even to pre- 
 vent one from becoming grossly sinful, and finally lost ! What toils 
 }nd pains ; what cares and watchings ; how many reproofs, re- 
 straints, and corrections ; how many prayers, and sighs, and tears, 
 are employed and suffered, before this hard task can be accom- 
 plished ! How rarely is it accomplished at all! What then must 
 be the corruption of that heart, which makes all these efforts ne- 
 cessary ; and which can resist and overcome them all ? 
 
 From this summary view let us turn our thoughts to the obvious 
 conduct of men ; as it exists in our own and every other country. 
 What amazing selfishness visibly appears in the general conduct of 
 mankind ; and how little are they, amidst all the culture of education 
 and humanity, all the restraints of Law, and all the illuminations,
 
 SEll. XXXI.] DEPRAVITY OF MAN. 467 
 
 injunctions, and threatenings, of Religion, disposed to act agreea- 
 bly to the dictates of truth, righteousness, and benevolence to- 
 wards each other ? A little property, a little power, a very hum- 
 ble office, or some other trifling object of ambition, will, at any 
 time, make those, who have been for life bosom friends, vehement 
 and irreconcileable enemies. A furious and long continued law- 
 suit is resorted to, in order to decide the unsettled property ; a 
 lawsuit, carried on with bitterness, fraud, and perjury ; and termi- 
 nated in insolent victory and sullen defeat, in riveted hatred and 
 gloomy retaliation. The place, of honour and power is sought for 
 with electioneering, caballing, slander, fraud, and falsehood ; and 
 i% enjoyed with insolence, or lost with envy, malice, and secret re- 
 solutions of future revenge. 
 
 In the common bargains between Men, how rarely is it the design 
 to exchange an equivalent for that which is received ; although the 
 only possible rule of honesty; and how generally, to make what 
 is called a goo d, and what is in reality a fraudulent, bargain ! How 
 perpetual are the efforts to impose on our neighbours commodities 
 of less than the professed value ; commodities imperfect, corrupt- 
 ed, and decayed ! How many persons obtain their whole living, 
 and spend their whole lives, in this kind of fraud ! What pains are 
 also taken to conceal, or belie, the state of the markets ; of our 
 own circumstances; our real intentions; or our ability to fulfil the 
 engagements, into which we enter! What base deceptions are 
 practised in cases of bankruptcy ; and what frauds perpetrated, in 
 order to attain legally the character, and immunities, of a bank- 
 rupt ! How difficult has it been even to make a Law, which can at 
 all secure to creditors an equitable share in the actual remains of a 
 bankrupt's property ! How strange would the observations, which 
 I am now making, appear in a Avorld of honest, virtuous beings ! 
 
 Friendship is plainly one of the things, most to be looked for 
 among rational beings ; as it is one of the most profitable, and 
 most pleasing, of all those, which are in our power. To this union 
 of affections, this perpetual correspondence of hearts, this delight- 
 ful harmony of life, all our interests strongly lead us, with motives 
 highly noble and affectingly persuasive. Yet Solomon could say, 
 and with plain propriety could say, A faithful man who can find? 
 Not a small part of our conversation, or of our writings, is filled 
 with bitter complaints of frail, alloyed, treacherous, broken friend- 
 ship ; and of unworthy, false, and perfidious friends. Why are we 
 not friends ? Can Virtue furnish any part of the reason ? 
 
 Tha pleasures of Men, their darling and customary pleasures, 
 have ever seemed to me an affecting proof of extreme depravity 
 in our nature. 
 
 ,57. James directs, Is any man afflicted, let him pray. Is any mer- 
 ry, (that is, cheerful) let him sing psalms. In other words, let the 
 hours of cheerfulness be spent innocently, (for such is the employ- 
 ment recommended) gratefully to God, and profitably to ourselves.
 
 468 DEPRAVITY OF MAN. [SER. XXX 
 
 Such are the amusements, such the pleasures, recommended by an 
 Apostle. 
 
 In examining the pleasures, actually sought by mankind, I shall, 
 without any particular notice, pass by the brutal entertainments, 
 so greedily sought, so highly enjoyed, and so firmly established, 
 under the sanctions of law, in Greece, Rome, and other Heathen 
 countries : the public games, in which naked men contended for 
 superiority in feats of agility and strength ; the gladiatorial shows, 
 in which men, trained for the purpose, butchered each other for 
 the amusement of their fellow-men 5 and the exposures of human 
 beings to the fury of wild beasts, while thousands enjoyed the 
 sport of seeing them torn asunder, as a mere entertainment. I 
 will not dwell upon the fact, that, beside the vulgar and the savage, 
 men of high rank, of enlightened minds, and of polished manners, 
 and, what is still more humiliating and disgusting, women of the 
 first birth, education, and character, were regularly present. I 
 will pass by the Saturnalia, in which Rome sunk, for a week every 
 year, into the coarsest and most vulgar brutism, and all distinction 
 and decency were abolished. Useful as the investigation might 
 be, it must, for the want of time, be omitted on the present occa- 
 sion. 
 
 Let me then ask, What are the actual pleasures, usually sought 
 with eager favouritism in countries, claiming the title of Christian ? 
 Go to the table, where provision is professedly made for the flesh, 
 to fulfil the lusts thereof; and you will find one answer to the ques- 
 tion. What a circle is very frequently seated around it ! Or ra- 
 ther, what does that circle in many instances become, before the 
 table is deserted? To pass the enormous expense, care, and 
 anxiety, with which nature and art are employed and ransacked, 
 to gratify the demands of a sickly and fastidious palate ; in how 
 many instances, throughout even the civilized and Christian world, 
 is a feast the mere resort of gluttony and drunkenness ! How 
 swinishly are the overflowing bounties of the Infinite God abused 
 to the prostitution of Man ; to the destruction of his health, the 
 waste of his time, the perversion of his talents, the neglect of his 
 duty, the corruption of his heart, the stupefaction of his reason, 
 the loss of his usefulness, and the ruin of his Soul ! How many 
 drunkards, think you, My Brethren, have been found in a single 
 century, the most enlightened and improved, since the beginning 
 of the world, and in the countries inhabited by Christians, around 
 the festive boards of the well-informed and polished members of 
 society ? How many more .gluttons ? What a scene of low and 
 vulgar brutism, at the same time, is daily presented by taverns, 
 ale-houses, and dram-shops ; and on days of public rejoicing and 
 festivity ! 
 
 Turn we hence to the Horse-race ; another darling diversion of 
 mankind ; and not of the ignorant and clownish only, but of the 
 enlightened and polished ; nay, even of the noble and dignified,
 
 SER. XXXI.] DEPRAVITY OF MAN. 
 
 469 
 
 ranks of men. What has gathered the concourse ? The professed 
 object is to see two or more horses run a race, and one outstrip the 
 other in his speed. Without calling in question the lawfulness of 
 setting these animals upon the stretch of their powers for our 
 amusement : what a picture is presented to our view by the bets 
 which are laid, the fraud and falsehood practised ; the perjuries, 
 oaths, curses, and blasphemies, uttered ; the drunkenness and 
 sloth, which are indulged j the battles, which are fought ; and the 
 universal prostitution of morals, which is accomplished. 
 
 At a Cockpit, another darling scene of amusement to vast multi- 
 tudes of mankind, all these gross and dreadful iniquities abound ; 
 together with a cruelty causeless, shameless, and horrid ; a cruelty 
 impossible to that righteous man, who is merciful to his beast, and 
 of course to every harmless creature in his power. 
 
 Of the same deplorable nature is the amusement of Bull-baiting : 
 an amusement warranted by the voice of law, and the deliberate 
 decisions of senatorial wisdom and royal dignity. The strength 
 and courage of this animal are here made the very means of tor- 
 turing him with the most exquisite agonies, which can easily be de- 
 vised : all not only quietly suffered, but established, for the sake 
 of guarding the palate of the epicure from offence and disappoint- 
 ment, on the one hand ; and on the other, for the purpose of sla- 
 king the thirst for pleasure in minds, which can find delight in fe- 
 rocity, anguish, and death. 
 
 From these humiliating scenes, direct your steps to the Gaming 
 table. I need not tell you how chosen a diversion, or set of diver- 
 sions, is found here ; or to what an incomprehensible extent sought 
 in every country, civilized and savage. Here, fraud in every form 
 begins, carries on, and closes, the business. Here, is the chamber 
 of moroseness, gloom, discontent, animosity, profaneness, conten- 
 tion, drunkenness, and universal depravity. Here, property is 
 wickedly lost, and wickedly won. Here, time is most shamefully 
 and sinfully wasted. Here, all duties are most dreadfully neglected; 
 and here, the estate, the health, the character, the family, and the 
 soul, are consigned to perdition. 
 
 From the gaming table turn your researches next to the Theatre. 
 Think, first, of the almost uniform character of the miserable 
 wretches, who are trained to create the diversion. How low are 
 they, almost without an exception, fallen ; and how low do they 
 fall, of course, by the deplorable employment, to which they are 
 most wickedly tempted to devote themselves ! If you are at a 
 loss, read a history, or even a professed panegyric, of this class of 
 mankind. You will find it filled up with crimes, which disgrace 
 the name even of sinful Man, and with characters, which are a blot 
 even on this guilty world. Consider, next, the Performances, which 
 these unhappy men and women are employed to exhibit. How 
 few can be read without a blush, or without a sigh, by a person, 
 not seduced by habit, or not lost to virtue, and even to sobriety!
 
 470 DEPRAVITY OF MAN. [SER. XXXI. 
 
 How great a part are mere means of pollution ! What art, labour, 
 and genius, are engaged in them to garnish gross and dreadful 
 vice ; to disguise its nature and effects ; to robe it in the princely 
 attire of virtue ; and to crown it with the rewards of well-doing ! 
 How often is even common decency insulted, ridiculed, and put to 
 flight ! In how many ways, and with how much art, is corruption 
 softly and secretly instilled into the soul ! In how many instances 
 is Virtue defaced, dishonoured, and, like the Saviour of Mankind, 
 crowned with thorns, sceptered with a reed, and mocked with pre- 
 tended and insolent homage ! 
 
 Turn your eyes, next, to the Audience, whose wishes and pro- 
 perty give birth to the whole establishment. Of whom is this 
 audience composed ? Of how few persons, whom Virtue ever 
 knew, or with whom she would not blush to confess her acquaint- 
 ance ! Of how many, who are strangers to all good ! Of how 
 many, who are ignorant even of decency ; to whom vice is pleas- 
 ing, and grossness an entertainment ! 
 
 Accordingly, all the course of exhibition, except a little part 
 thrust in as a sacrifice to decency and reputation, is formed of pol- 
 luted sentiments, and polluted characters ; in which whatever is 
 not directly and openly abominable is meant merely as the white 
 covering intended to shroud from the eye the death and rottenness 
 within. Our own copious language, employed in thousands oi 
 dramatic performances, probably cannot boast of a sufficient num- 
 ber of such plays, as an Apostle would have pronounced innocent, 
 to furnish a single stage for a single season. 
 
 From the Stage, men are directly prepared to go to the Brothel. 
 The corruption of the one fits the mind with no common prepara- 
 tion to direct its course to the other. 
 
 One of the first facts, which here strikes, and afflicts, the think- 
 ing mind, is, that these houses of pestilence and ruin, of sin and 
 perdition, are tolerated in countries, inhabited, and ruled by such 
 as profess themselves to be Christians, by those who have been 
 baptized into the name of the Father, of the Son, and of the Holy 
 Ghost. Another is, that they are frequented by vast multitudes : 
 and another, that these are not composed of the low, ignorant, ar/ 1 
 despised only ; but, in great numbers, of the wealthy, the enlight- 
 ened, the polite, and even the noble and the princely. To this we 
 must add, because truth adds, that Seduction has in all instances 
 begun the ruin of the miserable wretches, who inhabit these walls 
 of Sodom. This seduction, also, has been accomplished by art, 
 falsehood, serpentine insidiousness, and outrageous perjury. The 
 endless ruin of a soul has been the price of a momentary and de- 
 based gratification ; and the poor and pitiable victim has been so- 
 licited, and induced, to sacrifice eternal Life, to the fiend-like per- 
 suasion of her betrayer. 
 
 In the mean time, all, or nearly all, those, who are authors of 
 the deception, or haunters of these tenements of prostitution, ac-
 
 SER. XXXI.] DEPRAVITY OF MAN. 
 
 471 
 
 company to the same perdition the miserable victims of their trea- 
 chery. Of the strange or polluted woman, God saith, None, that 
 go in unto her, turn again j neither take they hold of the paths of 
 life. 
 
 Another fact, to which your attention is called in these dreadful 
 scenes, is, that here all sin springs up as in a hot-bed ; that, beside 
 the horrid debasement, which is here the characteristical guilt, all 
 possible sin is rank, luxuriant, and prosperous. Profaneness, 
 drunkenness, treachery, fraud, and murder, haunt these baleful 
 walls, as a collection of infernal beings in a second Hell. Like 
 that dreadful world, also, its doors are barred against all return 
 and repentance, against life and hope. Scarcely an example 
 is found, in which those, who have once entered, ever make their 
 escape. Sin and Perdition are marked on the gateway ; and over 
 the door is read, in letters of fire, This house is the way to Hell, go- 
 ing down to the chambers of Death. 
 
 The last subject, which, in this complicated mass of iniquity, de- 
 mands your investigation, is the immense extent of the pollution, 
 and the incomprehensible numbers of mankind which it involves, and 
 has ever involved. A Prophet has recorded Sodom, as a monument 
 of eternal infamy. Were prophets to exist in every land, Sodoms 
 would not improbably be portrayed on many pages of every his- 
 torical record. The great Capitals of most European and Asiatic 
 countries are, in many respects, perhaps, not a whit behind the 
 impurity, found in those monuments of the divine vengeance, the 
 Cities of the plain. I wish I could say our own had a less share 
 in this charge. Modern lewdness, although usually concealed 
 with care from the eye of the world, has yet publicly proceeded to 
 lengths, which amaze the mind even of cool contemplation, sicken 
 the heart of delicacy, and turn back the eye of virtue with horror. 
 The world has become complaisant to it ; and changed its very 
 language, to give soft and imposing names to the wretches, who 
 have robbed the swine of their sty, or wallowed at their side in 
 the mire. The prostitute is misnamed with softening appellations, 
 intended to veil her odious character, and her enormous crimes. 
 The lewd man is styled a man of gayety, spirit, and life ; a man of 
 the world ; a liberal man ; a man unshackled by fanaticism or su- 
 perstition. 
 
 At the same time, means innumerable, tolerated by law, and 
 pursued with impunity, are employed to cherish this worst, this 
 most fatal, of all evils. Houses of pollution in immense numbers 
 are erected, allowed, and frequented. Abandoned women are 
 brought forward to places of public and honourable resort , admit- 
 ted without opposition to assemblies for amusement, made up of 
 those, who fill the upper spheres of life ; seated at tables of distinc- 
 tion ; and rolled on the wheels of splendour. Genius prostitutes 
 its elevated powers to seduce the miserable victim, to varnish the 
 guilt of pollution, to sooth to torpor the wounded conscience, and
 
 472 DEPRAVITY OF MAN. [SER. XXXI. 
 
 to make the way to Hell smooth, pleasant, and unsuspected ; forms 
 and tunes the enchanting song, to imbrute the heedless mind; fa- 
 shions and animates the marble into every form of temptation : 
 traces on the canvass its lines of symmetry and beauty, and sheds 
 the splendour of its colouring, only to corrupt and to ruin. The 
 shop, to complete the havoc, publicly holds out the infamous book, 
 the alluring image, and the fascinating picture, to every passenger ; 
 and, in defiance of laws and magistrates, eagerly helps forward the 
 work of destruction. 
 
 All these are chosen, and customary pursuits of mankind. 
 Those, who follow them, are immortal beings, who have souls to 
 be saved, sins to be forgiven, and endless life to be secured. All 
 of them have heard the Gospel of Salvation ; have been exhorted 
 to yield themselves to the Redeemer ; and have been earnestly in- 
 vited to enter into heaven. 
 
 The life of all is a vapour ; the day of grace and of pardon, is 
 bounded by that momentary life ; and each feels his time to be so 
 short, that he cannot find even an hour to employ on the great 
 work of Repentance, and the Salvation of his soul. 
 
 Such, then, are the pleasures of mankind. What, it may now be 
 asked, are those employments of men, which wear a more serious 
 aspect ? 
 
 Among these, the first, which strikes the mind of a serious inves- 
 tigator, is their general and wonderful profanation of the name of 
 God. To this sin, it is generally acknowledged, there is hardly 
 any temptation. Wickedness here assumes, therefore, the charac- 
 ter of disinterestedness ; and the sin is committed from the pure 
 love of sinning. Yet how immensely extensive is this evil prac- 
 tice ! The Heathen and the Mohammedan, the Jewish and the 
 Christian nations, professing widely different views, in other re- 
 spects, concerning the Ruler of all things, quietly unite in pro- 
 faning his awful name. Men of all ages and characters, however 
 discordant otherwise, harmonize here. The sage and the block- 
 head, the gentleman and the clown, the nobleman and the peasant, 
 join their voices in unison ; and form one great chorus, not for the 
 praise, but for the dishonour, of God. The Prince swears on his 
 throne, and the beggar on his dunghill ; the child lisps out the im- 
 perfect curse, and the tongue of the man of grey hairs trembles 
 beneath the faltering blasphemy. From California to Japan the 
 general voice of mankind rises up to Heaven, not as the odour of 
 sweet incense, but as one vast exhalation of impiety, infinitely 
 disgraceful to our reason, immensely ungrateful, and immensely 
 wicked. 
 
 The next dreadful effusion of this evil spirit is the multiform 
 falsehood, which in such an astonishing manner clouds and dis- 
 graces this miserable world. Truth is the foundation of all virtue, 
 and consequently of all happiness. Without it, society, in the 
 proper sense, cannot exist. Even the dreadful bands of thieves
 
 SER. XXXI.] DEPRAVITY OF MAN. 473 
 
 and ruffians are proverbially acknowledged to be indebted to it for 
 their own horrid union. But cast your eyes over this wide world, 
 and mark how extensively truth has fallen in the streets of cities, 
 the solitary habitations of the country, and the wild retreats of the 
 savage and barbarian. Mark how soon falsehood begins to blacken 
 the tongue of the child, and how greatly to deepen its hue with the 
 increase of years. Trace, if you can, without intense mortifica- 
 tion, the secret windings of the private slanderer ; and behold, if 
 you can, without amazement, in endless multitudes, the impudent, 
 unblushing lies of public newspapers. Survey with horror, for 
 without horror you cannot survey, the perjuries of testimony, the 
 perjuries of elections, the perjuries of the custom-house, and the 
 perjuries of public office. Look with still more amazement and 
 regret, on the falsehoods of the great and powerful. " Truth," 
 said King John of France, " if banished from the rest of the world, 
 ought still to find a mansion in the bosoms of princes." Yet how 
 regularly from year to year, and from century to century, courts 
 and legislatures assert, and deny, successively, the same facts, 
 without a retraction, and \vithout a blush. Cast your eyes, and 
 tell me, if they do not sicken while you cast them, on the moun- 
 tainous mass of falsehood heaped up by insidious Learning, and 
 infidel philosophy, against the Word of God, and against all the 
 interests, virtue, and happiness, of Man. When you have done 
 these things ; finish the humiliating investigation by gazing at the 
 whole nation of the French, swearing eternal hatred to royalty and 
 eternal fealty to six successive constitutions of Government, adopt- 
 ed within little more than six successive years, and then bowing 
 down quietly at the foot of a despot ! 
 
 From falsehood the transition is almost necessary to fraud. On 
 this subject, however, as on all the remaining ones, I can dwell but 
 a moment. The laws of all civilized nations have been chiefly em- 
 ployed in repressing this sin, and in repressing it with every suf- 
 fering, which ingenuity could devise, or human nature sustain. 
 Yet in spite of the whip, the brand, the prison, and the galley, in 
 spite of the gibbet and the cross, the rack and the faggot, what 
 commodity, what kind of dealing, is not the subject of fraud; and 
 what child oiAdam is not its mortified object? All kinds of money are 
 counterfeited; all kinds of instruments for conveyance, or security, 
 arc forged. Vast multitudes of mankind gain their livelihood from 
 cheating. The beggar cheats you in his tale of suffering ; the man 
 of business in his commodity; the statesman plunders the public; 
 the prince defrauds his subjects by false representations of his wants, 
 and false representations of his expenditures. In London only, a 
 very corrupt, but far from being the most corrupt, city in Europe, 
 115,000 human beings, among whom are 50,000 abandoned fe- 
 males, live, according to the sagacious and upright Colquhoun, ei- 
 ther partly or wholly, by customary fraud ; and annually plunder. 
 their fellow-men of Two millions Sterling; while on the River 
 
 VOL. I. 60
 
 474 DEPRAVITY OF MAN. [SER. XXXI. 
 
 Thames a more systematized robbery has yearly wrested from in- 
 dividuals no less than 500,000 pounds of the same currency ; and 
 from the Crown, during a century, ten millions. 
 
 Duelling and Suicide present to our view two othrs kindred tes- 
 timonies of enormous corruption. On these, however, I cannot, 
 and need not, dwell. Instead of expatiating on them, I will ex- 
 hibit to you two official accounts of the moral state of the Capital 
 of France. By a public return to the Government, of births, 
 deaths, &c. in Paris, in the year 1801, it appears, that there were, 
 
 Legitimate births, 14,829 
 
 T1 , ... . 0/I1 1 About one quarter 
 
 Ille g ltimate ' 4 ' 841 $ of the whole. 
 
 Marriages, 3,826 
 
 TV ,,,, ) About one sixth of 
 
 Dlvorces ' 720 5 the whole. 
 
 Died in their own houses, . . 12,510 
 
 In poor houses and hospitals, . 8,257 > About two fifths of 
 
 Found dead in the streets, . . . 201 $ the whole. 
 
 In the Republican year, ending Sept. 23, 1803, by the report of 
 the Prefect of Police to the Grand Judge for the District of Paris, 
 the number of 
 
 , $ Men, . 490 
 
 buicide was < -.,r ,_ 
 
 I Women, 167 
 
 Murdered persons, . . . J ^ en ' * 
 
 * t VV nrnoTi I-H 
 
 Tf Ulllt_ll V U 
 
 ,. 
 Go7 
 
 Divorces, 644 
 
 Murderers executed, 155 
 
 Condemned to the galleys, 1210 
 
 Condemned to hard labour and imprisonment, . 1626 
 
 Branded with hot irons, 64 
 
 Among the criminals executed were Seven Fathers, who had 
 poisoned their children : Ten Husbands, who had murdered their 
 wives : Six wives, who poisoned their husbands : and Fifteen chil- 
 dren, who destroyed their parents. 
 
 During that year also 12,076 lewd women had been registered, 
 and paid for the protection of the Police; 1552 kept mistresses 
 were noted; and 308 public brothels licensed, by the Prefect of 
 Police at Paris. 
 
 This tremendous recital admits no comment. The spectator 
 shrinks from it with horror ; and, forced to acknowledge those, 
 comprised in the story, to be human beings, wishes to deny, that 
 himself is a man. 
 
 2dly. The doctrine is dreadfully evinced in the Public Conduct of 
 mankind.
 
 SER. XXXI.] DEPRAVITY OF MAN. 475 
 
 On this part of the subject, copious and important as it is. I shall 
 make a very few observations only, under the following heads. 
 
 1st. Their government. 
 
 Under a righteous administration of Government, the intense 
 corruption of the human character is gloomily manifested by Sub- 
 jects, in the violation of their allegiance, and their evasions or their 
 transgressions of Law. God has made it our duty to render tribute 
 to whom tribute is due / custom to whom custom ; and honour to whom 
 honour. Nor has He permitted us to perform these duties with less 
 scrupulous exactness than any other. Compare with this precept 
 the reluctant payment of reasonable taxes; the unceasing, and im- 
 mense, smuggling ; the innumerable frauds, practised on the Cus- 
 tom-house ; the murmurings, the seditions, the revolts, the malig- 
 nant factions, and the furious civil discords, which have blackened 
 the annals even of the freest and happiest nations ; and you can- 
 not want evidence of the depravity of that spirit, which has given 
 birth to these enormities. 
 
 On the other hand, how often is the Government itself no other 
 than an administration of iniquity ! The endless train of evils, how- 
 ever, which have flowed in upon mankind from this source, have 
 been, here, so long the ruling theme both of conversation and wri- 
 tings ; the oppression, fraud, plunder, baleful example, and de- 
 plorable corruption, of despotic princes, have been so thoroughly 
 learned by heart ; as to render a particular discussion of them, at 
 the present time, unnecessary. But however frequently they have 
 been repeated, they are not on that account less real, or dreadful, 
 manifestations of human turpitude. I know, that it is a common 
 refuge of the objectors to this doctrine to attribute both these kinds 
 of evidence of human corruption to the form of the government, and 
 'not to the nature of Man. But this complaisance to human nature 
 is out of place. Kings and princes are mere men ; and differ from 
 other men, only because they are surrounded by greater tempta- 
 tions. Their nature and propensities are precisely the same with 
 yours and mine. Their opportunities of doing good are, at the 
 same lime, immensely greater ; and were they originally virtuous, 
 would be seized, and employed, with an avidity, proportioned to 
 their extent, for this great purpose only. Were human nature pure, 
 as is professed ; were it not dreadfully corrupted ; kings would be 
 the best of men ; as possessing the greatest power, and the widest 
 means of beneficence. How unlike this has been the fact, not with 
 respect to kings only, but almost all men invested with high author- 
 ity. Republican Legislatures have been at least as oppressive to 
 mankind as Monarchs ; particularly to the dependencies of their 
 empire. Rome and Sparta ground their provinces with a harder 
 hand than the Persian Despot ; and no human tyranny was ever 
 marked with such horrors as the Republican tyranny of France. 
 
 2dly. The Wars of Mankind are a still more dreadful exhibition 
 of wickedness than their Government.
 
 476 DEPRAVITY OF MAN. [SER. XXXI. 
 
 Here, as if the momentary life of Man was too long, and his 
 sufferings too few, and too small, men have professedly embarked 
 in the design of cutting off life, and enhancing the number and de- 
 gree of sufferings. War has prevailed through every age, and in 
 every country ; and in all has waded through human blood, tram- 
 pled on human corpses, and laid waste the fields and the dwellings, 
 the happiness and the hopes, of mankind. It has been employed 
 to empty Earth, and people Hell ; to make Angels weep, and Fiends 
 triumph, over the deplorable guilt and debasement of the human 
 character. 
 
 3dly. The doctrine is not less strongly evidenced by the Religion 
 of Mankind. 
 
 With this subject I shall wind up the melancholy detail. JEHO- 
 VAH created this world, stored it with the means of good, and filled 
 it with rational and immortal beings. Instead of loving, serving, 
 and adoring Him, they have worshipped Devils, the vilest of all 
 beings, and alike his enemies and their own. They have worship- 
 ped each other ; they have worshipped brutes ; they have worship- 
 ped vegetables. The Smith has molten a god of gold ; the Car- 
 penter has hewn a god of wood ; and millions have prostrated them- 
 selves to both in praise and prayer. To appease the anger of these 
 gods, they have attempted to wash their sins away by ablutions, 
 and to make atonement for them by penance. To these gods they 
 have offered up countless hecatombs ; and butchered, and tortured, 
 and burnt, their own children. Before these gods their religion 
 has enjoined, and sanctioned, the unlimited prostitution of matrons 
 and virgins to casual lust and systematized pollution. The same 
 religion has also sanctioned war and slaughter, plunder and devas- 
 tation, fraud and perjury, seduction and violation, without bounds. 
 Its persecutions have reddened the world with blood, and changed 
 its countries into catacombs. On the pale horse, seen in the Apoc- 
 alyptic vision, Death has gone before it ; and Hell following after, 
 has exulted in its deplorable follies, its crimes without number, and 
 the miseries which it has occasioned without end.
 
 SERMON XXXII. 
 
 HUMAN* DEPRAVITY; DERIVED FROM ADAM. 
 
 ROMAFS v. 12. IVherefore, as by one man sin entered into the world, and death by 
 tin ; and so death hath passed upon all men, for that all have sinned. 
 
 1 ROM these words I proposed, in a former discourse, to dis- 
 cuss the following Doctrine: 
 
 That m consequence of the Apostacy of Adam all men have sinned. 
 
 In the three last discourses, I have considered the Universality 
 and the Degree, of human corruption. The next subject of our 
 inquiry is the Source, whence this corruption is derived. In the text, 
 as well as in the doctrine, it is exhibited as existing in consequence 
 of the Apostacy of Adam. 
 
 Before I proceed to a direct examination of this branch of the 
 doctrine, it will be advantageous to make a few preliminary obser- 
 vations. 
 
 1st. It will, I presume, be admitted, that there is a cause of this 
 depravity. 
 
 The Depravity of Man is either caused, or casual. If it be 
 casual ; every thing else may, for aught that appears, be casual 
 also. A denial of this position, therefore, becomes a direct estab- 
 lishment of the Atheistical scheme of casual existence. 
 
 Besides, uniformity, is, in all cases, a complete refutation of the 
 supposition of casualty. That mere accident should be the pa- 
 rent of the same moral character in all the progeny of Adam, or oi 
 uniformity of any kind, in so many thousand millions of cases, is 
 contradictory to plain mathematical certainty. 
 
 2dly. This cause, whatever it is, is commensurate with its effects. 
 
 As, therefore, the effects extend to all men ; it follows, that the 
 cause, also, is universal. 
 
 3dly. The cause of this depravity is undoubtedly one, and the 
 same. 
 
 This is argued, irresistibly, from the nature of the effects, which 
 is every where the same. 
 
 4thly. This cause did not always exist. 
 
 Before their Apostacy, our first parents were undepraved. As 
 the effect did not then exist ; the cause plainly did not exist. 
 
 These observations must, I think, be admitted without a contro- 
 versy. It follows, therefore, that in searching for the source of hu- 
 man corruption we must, if we act wisely, be guided by them : 
 since nothing can be this source, of which all these things cannot 
 be truly predicated.
 
 478 HUMAN DEPRAVITY ; [SER. XXXII. 
 
 Sthly. In inquiring after the source of human corruption we in- 
 quire only after a fact. 
 
 This subject, sufficiently difficult in itself, has been almost al- 
 ways embarrassed by uniting with it foreign -considerations. A 
 fact, it ought ever to be remembered, is what it is, independently of 
 every thing else. If it be true, that the corruption of Mankind exists 
 in consequence of the Apostacy of Adam; this truth cannot be af- 
 fected by any reluctance in us to admit it ; by any opinions, which 
 we may form, of the propriety, or impropriety, of the dispensa- 
 tion ; nor by any inexplicableness, arising from the efficient cause, 
 the moral nature, or the consequences, of the fact. These things 
 may be the foundation of other inquiries, and of perplexities, and 
 difficulties, ever so great : still, they cannot even remotely affect 
 the subject of the present investigation. 
 
 Gthly. When I assert, that in consequence of the Apostacy of Adam 
 all men have sinned ; I do not intend, that the posterity of Adam are 
 guilty of his transgression. 
 
 Moral actions are not, so far as I can see, transferable from one 
 being to another. The personal act of any agent is, in its very 
 nature, the act of that agent solely ; and incapable of being parti- 
 cipated by any other agent. Of course, the guilt of such a per- 
 sonal act is equally incapable of being transferred, or participated. 
 The guilt is inherent in the action ; and is attributable, therefore, 
 to the Agent only. 
 
 So clear is this doctrine, that, I presume, no evidence was ever 
 supposed to be derived, originally, from Reason, to the contrary 
 doctrine. If, therefore, any evidence can be found to support this 
 doctrine, it must be found in Revelation. But in Revelation, it is 
 presumed, it cannot be found. Unquestionably it is no where di- 
 rectly asserted in the Scriptures. If it be contained in them, it 
 must be by implication. Let me ask, Where is this implication ? 
 Certainly not in any use of the term Impute, commonly appealed 
 to by the supporters of this scheme. I have examined with care 
 every passage, in which this word, and its connexions, are used in 
 the Scriptures ; and feel completely assured, that it is used in a to- 
 tally different sense, in every instance, without an exception. The 
 Verb Xoyt^ofAoci, which is the original word, rendered by the English 
 word impute, denotes originally, and always, to reckon, to count, to 
 reckon to the account of a man, to charge to his account j but never to 
 transfer moral action, guilt, or desert, from one being to another. 
 Thus it is said by Shimei, Let not my Lord impute this sin unto his 
 servant : that is, Let not my Lord charge my sin of cursing David 
 against me, or to my account. Thus also it is said, Abraham be- 
 lieved God; and it was counted to him for righteousness: that is, 
 his faith was reckoned to him in the stead of that perfect legal 
 righteousness, in the possession of which he would have been ac- 
 cepted before God. 
 
 The passage, which seems the nearest to the purpose of those,
 
 SER. XXX11.] DERIVED FROM ADAM. 479 
 
 against whom T am contending, is 1 Cor. xv. 22, As in Adam all 
 die, even so in Christ shall all be made alive. The words in the ori- 
 ginal are 'sv TCJ ASa.^ and 'ev <ru X^i'cVw. The Greek preposition Ev 
 signifies very often, as any person acquainted with the language 
 must have observed, exactly the same thing with the English phrase 
 by means of. The passage would, therefore, have been explicitly 
 and correctly translated, as by means of Adam all die, even so by 
 means of Christ shall all be made alive. Adam is, therefore, only 
 asserted, here, to be an instrumental cause of the Death specified. 
 A parallel passage will, I think, make the justice of these remarks 
 evident beyond any reasonable debate. In i Cor. vii. 14, it is said, 
 the unbelieving husband is sanctified by the believing wife, and the 
 unbelieving wife is sanctified by the husband. No person will pre- 
 tend, that in this passage the Apostle declares the sanctification of 
 the believing wife to be transferred to the husband, so as to become 
 the personal state, or character, of the husband. This is evident- 
 ly not the fact, because he is still an unbeliever. The meaning 
 plainly is, that by means of his wife he is in such a sense considered 
 as sanctified, as to prevent his children from being unclean; or in 
 more explicit terms, from being incapable of being ojfcred to God 
 in baptism. 
 
 7th. Neither do I intend, that the descendants of Adam are pun- 
 ished for his transgression. 
 
 This doctrine is completely set aside by God himself, in Ezek. 
 xviii. 20 : The soul that sinneth it shall die. The son shall not bear 
 the iniquity of the father ; neither shall the father bear the iniquity 
 of the son ; the righteousness of the righteous shall be upon him; 
 and the wickedness of the wicked shall be upon him. In this pas- 
 sage it is, I think, as explicitly as language will admit, declared, 
 that no man shall be punished for the sin of another ; particu- 
 larly that the. son shall not be punished for the sin of his father ; 
 and, by obvious, and, I think, irresistible implication, that the sons 
 of Adam shall not be punished for the sins of this, their common, 
 parent. 
 
 Having thus prepared the way, as I conceive, for the direct dis- 
 cussion of the doctrine, I shall now proceed to adduce in support 
 of its truth the following proofs. 
 
 I. The Text. 
 
 Here it is asserted, that by one man sin entered into the world ; 
 Si 1 'svos 'av0WOT ; through, or by means of, one man. I will not take 
 upon to me to say, that the Apostle declares the sin of Adam to be 
 the only supposable, or possible, cause of the entrance of sin into 
 the world ; but he plainly declares it to be the actual cause. The 
 sin, which thus entered, he declares also to be universal ; even as 
 universal, as the death, which entered by sin. In the 18th verse, 
 which is separated from the text by a parenthesis only, the Apostle 
 teaches us in the most direct terms, that this universal sin is a con- 
 sequence of the transgression of Adam. His words are, Therefore,
 
 480 HUMAN DEPRAVITY , [SER. XXXII. 
 
 as by the offence of one, or as in the original, &' svos sJaa#Twjxa<ro$, 
 by one offence, judgment came upon all to condemnation $ and in 
 the 19th verse. By one marts disobedience, many, in the original, 
 '01 #oXXoi the many, were made, in the Greek, xccrsgadrja'av were consti- 
 tuted, sinners. The meaning of these passages is, I think, j lainly 
 the following : that by means of the offence, or transgression of 
 Adam, the judgment, or sentence of God, came upon all men unto 
 condemnation ; because, and solely because, all men, in that state 
 of things, which was constituted in consequence of the transgres- 
 sion of Adam, became sinners. 
 
 I have heretofore declared, that the manner, in which the state of 
 things became such, is not at all involved in the present discussion. 
 I now observe further, that I am unable to explain this part of the 
 subject. Many attempts have been made to explain it ; but I 
 freely confess myself to have seen none, which was satisfactory to 
 me ; or which did not leave the difficulties as great, and, for aught 
 I know, as numerous, as they were before. I shall not add to these 
 difficulties by any imperfect explanations of my own. At the same 
 time, I repeat, that the fact in question is not at all affected by these 
 difficulties ; and that a denial of this fact is perplexed with difficul- 
 ties, which are greater, both in number and degree. 
 
 II. The Doctrine is evident, also, from the Sentence pronounced on 
 our first parents. 
 
 In this sentence God declared, that the ground was cursed for the 
 sake of Adam, or because of his transgression ; that it should bring 
 forth thorns and thistles : that he should eat bread in the sweat of 
 his brow j and that both he and his wife should lead lives of toil, 
 suffering, and sorrow, until they should finally return to the dust, 
 from which they were taken. In a former discourse it was shown, 
 that all the parts of this sentence have been regularly fulfilled, 
 from the beginning to the present day. All of them, therefore, 
 constituted a sentence, actually pronounced on ail the progeny of 
 Adam, and proved to be so, because it is executed on them all. The 
 cursing of the ground, particularly, by which it was deprived of its 
 former spontaneous fruitfulness, and condemned to perpetual 
 sterility ; by which thorns and briars were substituted for the fruits 
 of Paradise ; and by which ease, happiness, and immortality, were 
 exchanged for labour, suffering, and death, inwrought into the very 
 constitution, now given to the Earth ; was a fact, which involved, 
 of course, the punishment of all men ; because all men suffer dis- 
 tress by means of this fact ; and because no rational beings, be- 
 side sinners, are in the Providence of God subjected to any suffer- 
 ing. Every descendant of Adam must, of course, be an inhabitant 
 of the world, which was thus cursed ; and must of necessity be a 
 partaker of the very evils, denounced in this curse. When the 
 sentence was declared, therefore, it was certainly foreseen, that all 
 those, who would afterwards share in the sufferings, which it dis- 
 closed ; that is, all the children of Adam; would be sinners. As
 
 SER. XXXII.] DERIVED FROM ADAM. 43! 
 
 all the progeny of Adam must inhabit the world thus cursed ; all 
 must necessarily partake of these evils ; because they were inse- 
 parably united to the world, in which they dwelt. If, then, it was 
 not foreseen, that they would be sinners ; the curse must have been 
 denounced against them, either when obedient and virtuous ; or 
 while their future moral character was uncertain. The former will 
 not be admitted by any man : the latter will no more be admitted 
 by any man, if he reflect at all on the subject : for God can no 
 more be supposed to condemn, and punish, those, who are not 
 known by him to be sinful, than those, who are known to be virtu- 
 ous. It follows therefore, that, as the world was thus changed in 
 consequence of the transgression of Adam; and of a paradise be- 
 came a wilderness of thorns and briars : so, in consequence of the 
 same transgression, the character of Man was also changed ; and 
 instead of being immortal, virtuous, and happy, he became the 
 subject of sin, suffering, and death. With respect to one of these 
 considerations, viz. the mortality of mankind, the Apostle Paul 
 expressly asserts the doctrine in a passage, already quoted for 
 another purpose. In, or by means of, Adam, all die. As neither 
 death, nor any other suffering, befalls virtuous beings; this pas- 
 sage may be fairly considered as a full confirmation of the doctrine 
 at large. 
 
 III. The, Doctrine is directly declared by Moses, when he informs 
 us, that Adam begat a son in his own likeness. 
 
 The meaning of the word likeness, that is, the meaning, inten- 
 tionally attached to it by Moses, cannot, I think, be mistaken. In 
 the first chapter of the same history he introduces God as saying. 
 Let us make man in our own image, after our likeness ; and subjoins, 
 so God created Man in his own image : in the image of God created 
 he him. In a former discourse I have shown, that the likeness, or 
 image, here mentioned, is the Moral image of God ; consisting, es- 
 pecially, in knowledge, righteousness, and true holiness / as we are 
 informed by St. Paul. After dwelling so particularly on the image 
 of God, in which Man was created, and on the fact, that Man was 
 created in this image ; it cannot, I think, be questioned, that Moses 
 intended to inform us, that Seth was begotten in the moral likeness 
 of Adam after his apostacy ; and sustained, from his birth, a moral 
 character, similar to that, which his two brothers, Cain and Abel, 
 also sustained. This view of the subject appears plainly to have 
 bedn adopted by Job, when he asks, Who can bring a clean thing 
 out of an unclean? JVbf one: (Job xiv. 4.) by Bildad, when he 
 asks, How then can Man be justified with God ; or how can he be' 
 clean, that is born of a woman? (xxv. 4.) by David, when he says r 
 (P.salm li. 5.) Behold I was shapen in iniquity, and in sin did my 
 mother conceive, me : and by St. Paul, when he says, As we have 
 borne the image of the earthy, (Adam) so we shall bear the image of 
 the heavenly, (Adam) (1 Cor. xv. 49.) But if Scth, Cain and Abel, 
 derived their corruption from the Apostacy of their parents ; then 
 
 VOL. I. 61
 
 432 HUMAN DEPRAVITY; [SER. XXXIL 
 
 it is true, not only that their corruption, but that of all mankind, 
 exists in consequence of that Apostacy. 
 
 Accordingly, our Saviour declares universally, that, that which is 
 born of the flesh, is flesh ; and that, that only, which is born of the 
 Spirit, or born again, is spirit. In this declaration he certainly 
 teaches us, that the fleshly character is inseparably connected with 
 the birth of man : it being an invariable attendant of that birth. 
 In other words, every parent, as truly as Adam, begets children in 
 his own moral likeness. It hardly needs to be observed, that the 
 moral character, denoted, in this observation of our Saviour, by the 
 term flesh, is a corrupt character. The carnal, or fleshly, mind, 
 says St. Paul, is enmity against God ; not subject to his Law, neither 
 indeed can be : and again ; To be carnally, or fleshly, minded, is 
 Death. In the Original, the words in both passages are (ppovri^a 
 TTjg tfagxog, the minding of the flesh : the exercise of our thoughts 
 and affections in that manner, which accords with the fleshly, or 
 native character. 
 
 IV. In exact accordance with this scriptural representation, the 
 Doctrine is strongly evinced by the conduct of Children, as soon as 
 they become capable of moral action. 
 
 Children in the morning of life are, as was remarked in the pre- 
 ceding discourse, unquestionably amiable ; more so in many re- 
 spects than at any future period ; that is, whenever they do not at 
 some future period become the subjects of sanctification. Some 
 children also, as we are taught in the Scriptures, are sanctified 
 from the womb. Still even these in some degree, and all others in 
 a greater degree, exhibit, from the dawn of moral action, evil af- 
 fections, and evil conduct. They are rebellious, disobedient, un- 
 kind, wrathful, and revengeful. All of them are proud, ambitious, 
 vain, and universally selfish. All of them, particularly, are desti- 
 tute of piety to God ; the first, and far the most important exercise 
 of virtue. They neither love, fear, nor obey him ; neither admire 
 his divine excellence, nor are thankful for his unceasing loving 
 kindness* Immense multitudes of them are taught these duties 
 from the commencement of their childhood ; yet they can be per- 
 suaded to perform them by no species of instruction, hitherto de- 
 vised. A virtuous mind would, of course, from the mere know- 
 ledge of God ; without any known law ; without any other motive 
 except what is found in his greatness, excellency, and goodness to 
 us ; admire and love, reverence and glorify, Him with all the heart. 
 But no instance of this nature can be produced. I have been em- 
 ployed in the education of children and youth more than thirty 
 years, and have watched their conduct with no small attention and 
 anxiety. Yet among the thousands of children, committed to my 
 care, I cannot say with truth, that I have seen one, whose native 
 character I had any reason to believe to be virtuous ; or whom I 
 could conscientiously pronounce to be free from the evil attributes, 
 mentioned above. In addition to this, it ought to be observed, that
 
 SER. XXXII.] DERIVED FROM ADAM. 433 
 
 no child, unspotted with sin, is mentioned in the records of History. 
 This, I think, could not be, had the fact ever existed. 
 
 Mankind therefore, according to the language of the Psalmist, 
 are estranged from the womb, and go astray as soon as they be born. 
 
 The opposers of the doctrine undertake to avoid the force of 
 this argument by attributing the corruption of children to example, 
 and the propensity of human nature to Imitation. 
 
 The power of Example I readily acknowledge to be great, and 
 the propensity to Imitation, strong. I acknowledge, also, that from 
 these sources we may derive a satisfactory explanation of many 
 things, both good and evil, which are done in the world. Still, I 
 apprehend, the objection is a very insufficient answer to the argu- 
 ment in question. For, 
 
 1st. On beings, who are virtuously inclined, a good example ought 
 certainly to have more power than an evil one. 
 
 On beings, neither virtuously nor viciously inclined, virtuous and 
 vicious examples must, of course, be equally influential; as on be- 
 ings, sinfully inclined, it is acknowledged, sinful examples have an 
 influence entirely preponderating. All this is evident, because 
 virtuous beings must love virtuous conduct, and follow it j as much 
 as vicious beings love, and follow, vicious conduct ; and because 
 neutral beings, if such are supposed to exist, can have no bias to 
 either. If, then, mankind were virtuously inclined ; they would 
 follow, with a clear and universal preponderation, virtuous exam- 
 ples. If neither virtuously nor sinfully inclined; they would follow 
 virtuous and sinful examples alike, and with an equal propensity to 
 imitation. But neither of these facts is found in human experience. 
 Virtuous examples, it is acknowledged, have some degree of in- 
 fluence ; but all men know this influence to be exceedingly, and 
 distressingly, small. This truth is seen every day, in every place, 
 and in every person. Whence arises the superior influence of 
 vicious example, but from the fact, that it is more pleasing to 
 the human heart? In Heaven such example could have no in- 
 fluence. 
 
 2dly. If thejirst men were virtuous $ as the objection supposes all 
 men to be by nature, and as according to the objection these must 
 have been ; there could have been no evil examples, and upon this 
 plan no sin, in the world. 
 
 Virtuous men, that is, men wholly virtuous, cannot exhibit an 
 evil example. If, then, the first men were virtuous, their im- 
 mediate successors had no vicious example to follow ; and must, 
 therefore, have been themselves virtuous. Of course, the exam- 
 ple, which they set also, was only virtuous. Hence those, who 
 followed them, must have been virtuous; and in like manner all 
 their successors. Upon this plan, Sin could never have entered the 
 world. But Sin is in the world ; and is, and ever has been, the 
 universally prevailing character of the human race. The ob- 
 jectors, therefore, are reduced by their scheme to this dilemma :
 
 484 HUMAN DEPRAVITY; [SER. XXXII. 
 
 Either virtuous men set sinful examples ; which is a plain contra- 
 diction; or men became sinful without sinful examples. 
 
 Should it be said, that after Adam and Eve apostatized, they cor- 
 rupted their children by their own sinful example; who again cor- 
 rupted theirs; and thus every generation became the means of 
 corrupting those who followed them ; and that in this manner the 
 existence of a sinful character in mankind may be explained : I 
 answer, that I readily admit the premises to a certain extent; but 
 wholly deny the conclusion. Adam and Eve, speedily after their 
 apostacy, that is, before they had children, became penitents. 
 The example, therefore, which they exhibited to their children, 
 was such as penitents exhibit; expressive of their abhorrence of 
 sin, and of their humble obedience to God. Such an example 
 penitents now exhibit : and such a one, without a question, they 
 nave always exhibited. But this example, preponderating greatly 
 in favour of virtue, must have had substantially the same influence 
 with one perfectly virtuous. Of course, the perfectly virtuous 
 mind of Adam's children must by this example have been strongly 
 biassed to virtue ; and according to this scheme could not have 
 failed of retaining their virtuous character. But this is plainly con- 
 trary to the fact. The descendants of Adam, of the first, and of 
 every succeeding, generation, were evidently sinful beings ; and in 
 the course of ten generations became so universally and absolutely 
 sinful, that, except Noah and his family, God destroyed them all 
 by the Deluge. God himself declares concerning them, that every 
 imagination of the thoughts of their hearts was only evil continu- 
 ally ; that it repented the LORD, that he had made Man upon the 
 earth, and grieved him at his heart. In vain, therefore, do we look 
 for the proper influence of virtuous examples on children, born 
 virtuous, among the early descendants of Adam. 
 
 If mankind are born with neutral characters, not inclined either 
 to good or to evil, the difficulty will not be seriously lessened. In 
 this case men ought now to be as generally virtuous as sinful ; be- 
 cause this character furnishes exactly the same probability of the 
 prevalence of virtue, as of sin. But no such equality has at any 
 period of time existed. On the contrary, men are now, and ever 
 have been, without an exception, sinners. 
 
 Uniform sin proves uniform tendency to sin : for nothing more 
 is meant by tendency, in any case, but an aptitude in the nature 
 of a thing to produce effects of a given kind. With this meaning 
 only in view, we say, that it is the nature, or tendency, of an ap- 
 ple-tree to produce apples ; and of a fig-tree to produce figs. In 
 the same manner we must, I think, say, if we would say the truth, 
 that it is the tendency, or nature, of the human heart to sin. 
 
 It is further objected, that the uniformity of sin in children, and 
 therefore in all the human race, may be fairly explained by the na- 
 ture of Moral Agency. 
 
 It is to be observed, that such, as make this objection, suppose
 
 SER. XXXII.] DERIVED FROM ADAM. 
 
 the Freedom of the Will to lie in self-determination ; the liberty of 
 indifference; and the liberty of contingency. By persons, who 
 hold this scheme, a more unfortunate objection to the doctrine 
 could not, I apprehend, have been easily devised. 
 
 If the freedom of the will is the freedom of Contingency ; then 
 plainly its volitions are all accidents ; and certainly the chances, 
 arithmetically considered, are as numerous in favour of virtuous 
 volitions, as of sinful ones. There ought therefore, on this plan, 
 to be, and ever to have been, as many absolutely virtuous persons 
 in the world, as sinful. Plainly all ought not to be sinful. 
 
 If the freedom of the will is the freedom of Indifference $ the same 
 consequence ought to follow : for, if there be no bias in the mind 
 towards either virtue or sin, at the time immediately preceding each 
 of its volitions ; and the freedom of each volition arises out of this 
 fact; then certainly, there being no bias either way, the number of 
 virtuous, and that of sinful, volitions must naturally be equal : and 
 no cause can be assigned, why every man, independently of his 
 renovation by the Spirit of God, should be sinful only. 
 
 If lh* Liberty of the Will consist in Self-determination ; and the 
 mind, without the influence of any motive, first wills that it will 
 form a second volition ; and this volition depends for its freedom 
 on the existence of such a preceding one ; then it is plain, that 
 from these preceding volitions as many virtuous as sinful ones 
 ought to be derived ; because the preceding, or self-determining, 
 volitions, are by the supposition, under no influence or bias from 
 any cause whatever. 
 
 Thus it is evident, that according to all these suppositions there 
 could be no preponderancy, much less an universality, of sin in 
 the world. The state of facts is, therefore, contradictory to the 
 objection, as supported by them all. 
 
 Further; the Freedom of Will, and consequently Moral Agency, 
 in Man in this world, is the same with that of the Spirits of just 
 men made perfect in Heaven ; the same with that of Angels; the 
 same with that of the Man Christ Jesus. Whence, then, does it 
 come to pass, that the same moral agency leads, or influences, 
 these beings universally to virtue, and men in this world univer- 
 sally to sin ? This question the objectors are bound to answer. 
 
 V. The last proof of the Doctrine, which I shall adduce at the 
 present time, is the Death of Infants. 
 
 A great part of mankind die in infancy, before they are, or can 
 be, capable of moral action ; in the usual meaning of that phrase. 
 Their death is attended with all the apparent suffering, usually 
 experienced by persons of riper age, and with such suffering, at 
 least, as plainly is often intense. Their death is, also, an ordi- 
 nance of God; a dispensation of his immediate government. The 
 language of this dispensation cannot, I think, be mistaken ; and 
 its meaning cannot be that of approbation. It is also the language, 
 literally, of the Curse, denounced against our first parents ; and
 
 486 HUMAN DEPRAVITY; [SER. XXXII 
 
 the execution of that Sentence, so far as this world is concerned. 
 So St. Paul has directly declared, Death has passed upon all men, 
 for that all have sinned. The wages of sin is death. Death then, 
 the fruit, or wages of sin, the punishment denounced against it in 
 the original sentence, must, I think, be acknowledged to be indu- 
 bitable evidence of the existence of depravity in every moral be- 
 ing ; that is, every being capable of depravity ; who is the subject 
 of death. 
 
 It ought here to be remembered, that death arrests Infants in 
 every form of distress and terror, in which it befalls persons of 
 riper years. They, together with others, are swept away by the 
 immediate hand of God in those various judgments, with which He 
 awfully punishes Mankind. They are swept away by the silent, 
 awful hand of the pestilence ; are consumed by the conflagration ; 
 overwhelmed by the volcano ; swallowed up by the earthquake ; 
 and wasted by the lingering agonies of famine. At the same time, 
 they suffer, from Mankind, all the deplorable violence of war, and 
 the unnatural cruelties of persecution. 
 
 With these facts in view, we are compelled to one of these con- 
 clusions ; either that Infants are contaminated in their moral na- 
 ture, and born in the likeness of apostate Adam ; a fact irresisti- 
 bly proved, so far as the most unexceptionable analogy can prove 
 any thing, by the depraved moral conduct of every infant, who 
 lives so long, as to be capable of moral action : or that God in- 
 flicts these sufferings on moral beings who are perfectly innocent. 
 I leave the alternative to the choice of those, who object against 
 this doctrine. 
 
 There are but two objections to this argument within my know- 
 ledge. The first is, that beyond the grave Infants may be compen- 
 sated for their sufferings by receiving superior degrees of happiness. 
 This Objection will be easily seen to be of no validity. It is cer- 
 tainly unnecessary for God to make Infants unhappy, here, in or- 
 der to make them happy in any manner whatever, hereafter. An- 
 gels are made completely happy in heaven, without having suffered 
 any preceding unhappiness. Plainly, Infants might be made hap- 
 py, to any degree, in the same manner. But if the sufferings of 
 Infants are unnecessary, then they are causeless, on the scheme of 
 this Objection ; and God is supposed to create so much misery, 
 merely to compensate it by so much future enjoyment. I think 
 this conduct will not, soberly, be attributed to the Creator; since 
 it would plainly be disgraceful to any of his Intelligent creatures. 
 
 The second Objection is, that God governs the Universe by Gene- 
 ral Laws ; and that, in their operation, inequalities and evils ought 
 to be expected. There are two answers to this objection. The 
 first is, that God cannot be supposed to establish any general law, 
 which produces injustice ; such as the suffering of virtuous beings 
 must be acknowledged to be. The second is, that this is itself a 
 general law ; extending probably to one third, or one fourth, of the
 
 SER. XXXII.] DERIVED FROM ADAM. 487 
 
 human race. The dispensation therefore, and not the exceptions 
 is unequal and evil, according to this scheme. Surely the difficulty 
 is not lessened by such a supposition. 
 
 It will probably be farther said, that so many difficulties attend 
 this part of the doctrine, as to perplex, and distress, the mind no less 
 than the suppositions already refuted. The difficulties, attending 
 the existence of Moral Evil are, I readily acknowledge, very 
 great, and they easily become very distressing ; whatever scheme 
 of thought we may adopt concerning this subject ; that is, if we 
 pursue it to any extent. But, I apprehend, the chief of those dif- 
 ficulties, which necessarily attend us, will be found to lie in the 
 Fact, that Moral Evil exists. To these we may, or may not, as we 
 please, add others, found in the particular scheme of doctrine, 
 which we choose to adopt. The doctrine, asserted in this dis- 
 course, is, I think, unanswerably supported by Revelation, and 
 by Facts. Of Course, it adds to the original difficulties, inherent 
 in the existence of Moral Evil, no new ones of its own. The 
 schemes, which I am opposing, contain, on the contrary, a new 
 series of embarrassments, beside those, which are common to them 
 and to the doctrine of this discourse. The truth is, the subject of 
 Moral Evil is too extensive, and too mysterious, to be compre- 
 hended by our Understanding. Some things, the Scriptures teach 
 us concerning it ; and these are usually furnished with important 
 evidence from facts. Many other things, pertaining to this subject, 
 lie wholly beyond our reach. What we can know, it is our duty, 
 and our interest, to know. Where knowledge is unattainable, it 
 is both our duty and interest to trust humbly and submissively to 
 the instructions of Him, who is THE ONLY WISE. 
 
 But in this so difficult and perplexing dispensation there is no- 
 thing more absolutely inexplicable, than in many others, which, 
 because we are less interested in them, we generally consider as 
 scarcely mysterious at all. I will mention one, out of very many. 
 The state of the Animal world, generally, is such, as to baffle all 
 human investigation. Why most animals exist at all, and why any 
 of them are unhappy ; are subjects, which defy and silence, the 
 most ingenious inquiries of Man. Nor is it originally strange, that 
 the dispensations of a Being, whose ways are above ours, as the 
 heavens are higher than the earth, should be incomprehensible, and 
 inexplicable, by us. 
 
 It ought to be here remembered, that that, which is true, is not 
 affected by any difficulty whatever, so far as its truth merely is con- 
 cerned ; and that that, which is known, is not rendered less certain 
 by that, which is unknown ; whatever connexion may exist between 
 them ; or whatever embarrassments may arise concerning that, 
 which is unknown. 
 
 It was with these views, that I chose to state the doctrine of this 
 discourse in the words, in which it was expressed. I observed, 
 that in consequence of the Apostacy of Adam, all men have sinned.
 
 488 HUMAN DEPRAVITY, fcc. [SER. XXXII. 
 
 The universality of sin was, I trust, proved sufficiently in two pre- 
 ceding discourses. In this, if I mistake not, it has been proved, 
 that the sin of Mankind has existed in consequence of that Apostacy. 
 By this language I presume my audience understand me to intend, 
 that if Adam had not fallen, sin would not have entered this world. 
 To this single fact I have confined all my observations ; because 
 this is the simple account, given in the Scriptures ; and because I 
 ^supposed it capable of being easily comprehended, and satisfac- 
 torily proved. 
 
 I shall only add, that a Cause of human depravity is here alleged, 
 of which all the characteristics, mentioned in the commencement 
 of this discourse, may be truly predicated : viz. The corruption of 
 that Energy of the Mind, whence volitions flow $ and which I have 
 heretofore asserted to be the seat of moral character in Rational be- 
 ings. This cause must be acknowledged to be universal ; to be 
 every where the same ; and not to have always existed. It must also 
 be conceded, that it began to exist, according to the Scriptures, as 
 early as the effects, which have given birth to all our inquiries con- 
 cerning the Corruption of Mankind.
 
 SERMON XXXIII. 
 
 DEPRAVITY OF MAN. REMARKS. 
 
 ROMANS v. 12. Wherefore., as by one man sin entered into the world, and death by 
 tin ; and so death hath passtd upon all men, for that all have sinned. 
 
 IN the four preceding discourses, I have endeavoured to show 
 the Universality, and Extent, of human corruption ; and Us existence 
 in consequence of the Jlpostacy of Adam. It is now my design to 
 subjoin to the observations, made in these discourses, several Re- 
 marks, naturally arising from the consideration of this subject, and 
 of no inconsiderable importance. The end of all doctrinal preach- 
 ing is to persuade men cordially to receive truth, that they may be 
 governed by it in their conduct ; and of preaching, in any particular 
 instance, to persuade them thus to receive one truth, in order to their 
 reception of others. 
 
 From doctrines so important, and so absolutely fundamental, as 
 those, which have occupied these discourses, very numerous infer- 
 ences, of great moment, cannot fail to be drawn by a mind, ad- 
 dicted to solemn contemplation. A small number of them, only, 
 can, however, be mentioned with advantage in a single sermon. 
 For the present occasion I have selected the following. 
 
 I. It is evident from the last of these discourses, that the corrup- 
 tion of Man is not the result of any given form of Government, nor 
 of any given character in Rulers. 
 
 At this subject I have glanced in a former discourse ; but have 
 reserved the more extensive discussion, which it merits, for the 
 present occasion. 
 
 It has been frequently and triumphantly said, particularly in 
 modern times, that the corruption of mankind is wholly artificial ; 
 and owes its existence to civilized society ; particularly to the form 
 and administration of government, and to the civil and ecclesiastical 
 rulers of mankind. 
 
 The method, in which these orders of men are supposed to have 
 corrupted their fellow-men, is that of oppression. At least, this is 
 considered as the chief instrument of the corruption ; and is sup- 
 posed to operate, principally, in two ways $ viz. keeping them poor, 
 and keeping them ignorant. 
 
 It ought, undoubtedly, to be acknowledged, that the rulers of 
 mankind have extensively corrupted them, that they have also 
 greatly oppressed them, and that by keeping them poor and igno- 
 rant, they have contributed in a very great and guilty degree to the 
 increase of their corruption. It ought to be further acknowledged, 
 that rulers, and other men of wealth and influence, have much 
 
 VOL. I. 62
 
 490 DEPRAVITY OF MAN. [SER. XXXIII 
 
 more effectually, and extensively, corrupted their fellow-men by 
 example, art, and seduction ; by exhibiting to them powerful temp- 
 tations; placing within their reach the means of sin; making the 
 path to perpetration smooth, easy, and safe; and presenting to 
 them arguments, ingeniously and laboriously contrived to justify 
 them in the commission ; than they have ever done by both the 
 methods, alleged above. The philosophers, with whom I am con- 
 tending, have probably insisted less on this source of human cor- 
 ruption, partly because they wished to render the men in question 
 odious, and thought this an efficacious mean of accomplishing their 
 purpose : and partly because they were sensible, that themselves 
 were deeply implicated in the charge of corrupting mankind in the 
 manner last mentioned. So far as argument and influence have 
 increased the turpitude of the human character, few men are 
 chargeable with so great a share of the guilt. Their arguments 
 concerning moral subjects have been commonly mere means of 
 seduction ; and their example has only seconded their arguments. 
 A host of ancient philosophers were banished from Rome, as a pub- 
 lic nuisance. Had a large proportion of modern ones lived in the 
 same city, at the same time, there is little reason to doubt, that they 
 would have shared the same fate, for the same reason. 
 
 The form of Government, also, in some cases, and the peculiar 
 administration of it in others, have undoubtedly contributed in a 
 distinguished degree to the depravation of mankind. Monarchies 
 have produced this effect by immense patronage ; by the opera- 
 tions of despotic power, demanding and effectuating a slavish de- 
 pendence, and a base sacrifice of principle, in their subjects ; by 
 splendour, luxury, war, and a general dissoluteness of manners. 
 Republican governments, although in certain circumstances more fa- 
 vourable to virtue, have yet, at times, been equally pernicious by 
 furnishing opportunities, and strong temptations, for the sacrifice 
 of integrity at elections, for caballing, bribery, faction, private am- 
 bition, bold contentions for place and power, and that civil discord, 
 which is naturally accompanied by the prostration of Morality and 
 Religion. Thus Rome, in the time of Marius and Sylla, degene- 
 rated with inconceivable rapidity. This example many other Re- 
 publics have been but too willing to follow. The heathen priests 
 and princes, also, although generally believing in the most serious 
 manner the miserable, demoralizing idolatry, which they professed, 
 found a deep interest in the establishment of their religious systems, 
 and the deplorable corruption, by which they were of course at- 
 tended. 
 
 The Romish Hierarchy, uniting in itself all authority both secular 
 and ecclesiastical, presented immense inducements to the love of 
 wealth, power, splendour, and sensuality ; and vast means of grati- 
 fying these corrupt propensities of the human heart. At the same 
 time, it held out the most efficacious motives to the perpetuation 
 of these enjoyments, by keeping Mankind in a state of abject ig-
 
 SER. XXXIII.] REMARKS. 4 qj 
 
 norance, slavery, and corruption. In this manner it contributed 
 more to this dreadful purpose than any other political system, 
 which the world has ever seen. Like the mountains, piled up by 
 the Giants, it seemed, for a time, to menace Heaven itself with the 
 loss of its dominion over the Earth ; and, like the Deluge, swept 
 from this world almost every thing which had life. 
 
 It must further be conceded, that among protestant ministers, al- 
 though plainly the most unblameable and exemplary class of men, 
 who in equal numbers have ever appeared in this world, there 
 have not been wanting those who, by means of their latitudinarian 
 doctrines, and loose lives, have exercised a malignant influence 
 over their fellow-men, and contributed in a serious degree to the 
 depravation of the human character. 
 
 Finally ; Infidel Philosophers, of modern times, have surpassed, 
 in the wonderful rapidity and success, with which they have dis- 
 solved the human character, and destroyed the very remembrance 
 of principle, even the portentous mischiefs of the Romish Hierarchy, 
 Were it not, that such nuisances to the world are, in their very na- 
 ture, incapable of operating with such efficacy for any long con- 
 tinuance ; they would change the earth into a desert, where no 
 principle would spring, and no happiness grow. Like the Genii, 
 fabled in Arabian Tales, they would enchant the towns and cities 
 of this world with a more than magical wand ; and, where rational 
 and immortal beings once lived and acted, where morals flourished, 
 Religion scattered her blessings, and the worship of God ascended 
 to Heaven as the odour of sweet incense, leave nothing but the 
 forms of men ; without motion, without life, without souls ; impri- 
 soned beyond the hope of escape within their encompassing walls, 
 and surrounded by nothing but silence, solitude, and death. 
 
 These concessions will, it is presumed, be thought sufficiently 
 liberal and ample. Still the doctrine, against which they have 
 been pleaded, is not even remotely affected by them ; but stands 
 in full force, and on the basis of conclusive evidence. For, 
 1st. The subjects of virtuous rulers have been deeply depraved. 
 Rulers, although in a great majority of instances corrupt, and, 
 in many, wonderfully corrupt, have yet in many others been vir- 
 tuous, and in some eminently virtuous. It will not, as with truth 
 it plainly cannot, be denied, that virtuous rulers have had a real 
 and happy influence in reforming those, whom they governed. 
 The example, and efforts, of all men in high authority, have ever 
 been efficacious ; if good, to encourage virtue ; if evil, to promote 
 vice. The good, which virtuous rulers have done, has not been 
 here merely negative : that is, they have not merely ceased to 
 corrupt their fellow-men ; but with a positive efficacy they have 
 directly contributed to make them better. This is so evident from 
 uniform experience, that an attempt to prove it would only be a 
 waste of time. Example and influence are proverbially powerful, 
 even in private life; and no man needs to be informed, that they
 
 492 DEPRAVITY OF MAN. [SER XXXIIL 
 
 are more effectual in the chair of authority, than in the cottage. 
 Nor will any man, acquainted with history, deny, that David, Heze- 
 kiah, and Josiah, the Maccabees, Alfred the Great, Edward VI. or 
 the two elder Gustavuces, reformed, in a serious degree, the nations 
 over whom they presided. 
 
 Still it is equally well known to all persons of information, that 
 no ruler, and no succession of rulers, ever changed the native cha- 
 racter of man in any such manner, as to make the nations, whom 
 they governed, generally virtuous; or at all to lessen the evi- 
 dence, which supports the doctrine of universal depravity. What 
 they have done we style, with metaphysical exactness, Reforma- 
 tion; that is, forming anew the moral character, which they actually 
 found, and which, only, was every where the subject of their 
 efforts. In our very language we thus testify, unwillingly perhaps, 
 that the moral character of our race is such, as needs to be formed 
 anew: or, in other words, is depraved. Even this reformation 
 good rulers have accomplished with great labour and difficulty; and 
 it was confined to a number of instances, in a melancholy degree 
 moderate. Of this truth flagrant proof has been furnished in the 
 sudden and deplorable revival of all kinds of iniquity at the mo- 
 ment, when the restraining influence of a good ruler has been taken 
 away by death, and a new license has been given to the free in- 
 dulgence of the native human propensities by the succession of a 
 wicked prince to the sceptre. Such a prince has had more in- 
 fluence to corrupt a nation in a year, than a virtuous one to amend 
 them during his whole reign. Manasseh pulled down in a day, what 
 Hezekiah had been building up through his life. Or, perhaps, in 
 more exact language, what virtuous princes accomplish with such 
 vast labour, dissolves of itself, under the malignant influence of 
 corruption universally experienced; and universally operating, 
 whenever that corruption is freed from the restraints, imposed on 
 it by Virtue seated on a throne. Were the mind of man originally 
 inclined to virtue, this would be impossible. 
 
 2dly, Those subjects, who have been raised above the oppression 
 and ignorance contended for, have not been more free than others 
 from this depravity. 
 
 If the oppression and ignorance, specified, were indeed the 
 causes of this corruption ; then the corruption ought not to be ex- 
 tended to those subjects, who were neither ignorant, nor oppressed. 
 But we do not find these men, in fact, any better than their fellow- 
 subjects. 
 
 On the contrary, the more that men have possessed the means of 
 pleasure and sin ; the more wealth, independence, and self-control 
 they have enjoyed; the more corrupt they have usually been. 
 How often do we see a youth, or a poor man, by coming suddenly 
 to opulence, and high personal independence, lose his former so- 
 ber, decent character, and become at once grossly immoral ? So 
 common is this fact, as to be proverbially remarked, and to bp the
 
 8ER. XXXIII.] REMARKS. 
 
 493 
 
 foundation of important prudential maxims concerning the manage- 
 ment of our children. All observing men, even of the most ordi- 
 nary education, hold it as a fundamental doctrine of experience, 
 that it is harder to bear prosperity than adversity. 
 
 Men of science, learning, and extensive information, have in the 
 mean time, been to a great extent exceedingly corrupt and wicked 
 incomparably more so in degree, than the ignorant ; and propor- 
 tionally as much so in the number of instances. The ancient phi 
 losophers, the most learned and intelligent men of the Heathen 
 world, were very generally gross examples of sin. Infidel philo- 
 sophers in modern times have, in this respect, certainly not fallen 
 behind them. Of the former of these assertions Cicero, Plutarch, Lu- 
 cian, Seneca, and Diogenes Laertius, themselves philosophers, are 
 ample and unimpeachable witnesses; of the latter, the writings, 
 and lives, of the philosophers themselves. The truth is, as any 
 man, who knows any thing of the subject, readily discerns; know- 
 ledge is a thing, entirely distinct from virtue, not necessarily con- 
 nected with it, and, without virtue, is but too often the means of 
 ingenious, powerful, and dreadful iniquity. There is not a reason, 
 furnished by experience, to induce a belief, that the increase of 
 knowledge is of course the increase of virtue. 
 
 3dly. In those states of society, where Rulers have the least influ- 
 ence which is possible in the present world, men are not less vicious, 
 in proportion to their power of being vinous, than they are, where 
 Rulers have the greatest influence. 
 
 For complete proof of this assertion I appeal to the state of the 
 aboriginal Americans. In the state of society existing among these 
 people, men are as independent, and as little influenced by power, 
 authority, and governmental example, as men, living together, can 
 be. Here, neither kings, nor nobles, nor priests, have any other 
 xveignt, or control, than that, which springs of course from the 
 mere gathering together of human beings. Yet no man, who 
 knows any thing of the morals of these people, can hesitate to ac- 
 knowledge them corrupt, in a degree enormous and dreadful. 
 Fraud, falsehood, lewdness, drunkenness, treachery, malice, cruel- 
 ty, and murder, acted out in the most deplorable manner, are strong 
 and dreadful features of the whole savage character. Here, then, 
 the vice exists anterior to artificial society, and in the state, nearest 
 to that, which is called " The State of Nature.' 1 '' What is true of 
 the American savages is true of all others ; and universally furnishes 
 undeniable proof of fearful depravity, originally inherent in Man, 
 and wholly independent of the causes alleged in this objection. 
 
 4thly. Republics have been equally corrupt with monarchies. 
 
 In Republics the influence, and the oppression, of Kings are 
 unknown. If, then, Republics have been no less corrupt than mo- 
 narchies : regal oppression and influence are falsely alleged as the 
 proper and original causes of human depravity ; since, here, they 
 do not exist. In the most absolute freedom ever found in Repub-
 
 494 DEPRAVITY OF MAN. [SER. XXXIII. 
 
 lies, wickedness has been as truly the character of men, as in 
 kingdoms. This character, also, has been equally depraved ; not 
 in all instances, I readily grant; but in more than enough to estab- 
 lish the doctrine. Carthage, Rome, Athens, Sparta, Venice, the 
 Grison states, and Republican France, are undeniable examples. 
 It ought particularly to be remarked, that Republics have usually 
 oppressed their provinces with more unfeeling cruelty, than mo- 
 narchies. Their own freedom, therefore, has not made them at all 
 more friendly, but less so, to the freedom and happiness of their 
 fellow-men. The deplorable vassalage, existing in our own coun- 
 try to an enormous extent, is a flagrant and melancholy, although 
 it may be thought an invidious, proof of this assertion. If, then, 
 some Republics have been distinguished by a higher degree of vir- 
 tue, as has undoubtedly been the fact; the cause was not their 
 freedom ; for that has universally existed, and operated ; but some- 
 thing peculiar to themselves. 
 
 5thly. In the Republics, which have been most distinguished for 
 virtue, Ministers of the Gospel have had the greatest influence. 
 
 Switzerland, Holland, Massachusetts, and Connecticut, have long, 
 by general acknowledgment, been placed among the most virtuous 
 Republics. But, in all these, Clergymen have had more influence, 
 than in any other. On the contrary, where Clergymen have had 
 little influence, there has been comparatively but very little virtue. 
 Of this truth instances are numerous, and at hand. They are, 
 also, too clear to admit of a doubt. The general voice of man- 
 kind has decided this point ; and from this voice there can be no 
 appeal. 
 
 Hence it is evident, that the influence of Clergymen is so far 
 from contributing to the corruption of Mankind, upon the whole, 
 that it has meliorated their character most, where it has most pre- 
 vailed ; and rendered them materially better than they have been 
 elsewhere. I speak here, it will be observed, only of protestant 
 Ministers of the Gospel. I know it has been the custom of Infidels 
 to groupe them together with Romish Priests ; to whom of all men 
 they have been mo?t opposed, and whom they, more than any other 
 men, have contributed to overthrow ; and with Heathen Priests; 
 with whom they have nothing in common, except the essential cha- 
 racteristics of men, and a title, at times applied to both; a mere 
 generic name ; formed by the same letters indeed, but meaning, in 
 the different applications, things as unlike, as folly and wisdom, 
 holiness and sin. As well might Newton, Locke, Butler and Boyle, 
 be united in a monstrous assemblage with Spinosa, Voltaire, Dide- 
 rot, and Condorcet, because they have all been styled Philosophers ; 
 Alfred twinned with Kouli Khan, because they have both been 
 called kings ; and Sydenham be coupled with an Indian Pozvwaw, 
 because they have both been named Physicians. 
 
 It ought further to be observed, as an universal truth, that in all 
 protestant countries ; the countries, where virtue has flourished
 
 SER. XXXIII] REMARKS. 
 
 more than in any other; the existence of virtue has been exactly 
 proportioned to the influence of Ministers of the Gospel. All real 
 virtue is the effect of the Gospel, crowned with the divine blessing. 
 But wherever the Gospel has the greatest effects, its Ministers are 
 the most respected and influential ; for the principal cflicacy of the 
 Gospel is conveyed through their preaching, candidly and kindly 
 received. Scotland may be mentioned as a strong instance of this 
 general truth. In that country, under a regal government, and 
 amid the influence of a powerful body of Nobles, supposed by my 
 antagonists to be so hostile to the existence of virtue, there has 
 perhaps long been less vice, and more virtue, than in any European 
 country of equal extent. Yet, there, the influence of Clergymen 
 has, in all probability, been greater than in any other protestant 
 country. 
 
 Gthly. In a state of Anarchy, virtue is uniformly at the lowest ebb, 
 and vice most prevalent and dreadful. 
 
 In a state of anarchy all lawful authority and regular influence, 
 both civil and ecclesiastical, are extinguished ; and lose, therefore, 
 whatever efficacy they may be supposed to possess towards the 
 corruption of mankind. Yet of all situations, in which society can 
 be placed, anarchy is the most pernicious to the morals of men. 
 Of this truth we have proverbial evidence in the great practical 
 maxim, That no people can exist, for any length of time, in a state 
 of anarchy. Of the soundness of this important doctrine, our own 
 country, during the late Revolution, gave sufficient proof. When 
 the restraints of Government and Religion were only partially ta- 
 ken off, men became vicious in a moment, to a degree, here unex- 
 ampled. I myself have seen a number of men, commonly sober, 
 decent, moral, and orderly, in their deportment, lose, upon joining 
 a mob, even the appearance of these characteristics ; and exhibit 
 more and grosser vice in a few hours, than in many preceding 
 years. 
 
 The restraints of Government and Religion are, therefore, so far 
 from making men worse upon the whole, that without them men 
 become so profligate, as to render it impossible for them even to 
 live together. All this is indeed very easily understood. Govern- 
 ment, in the great body of cases, restrains men only from vice ; and 
 Religion, that is, the Religion of the Gospel, in every case. The 
 sanctions of Government are protection to those who obey, and 
 punishment to those who disobey. The sanctions of Religion are 
 endless rewards to virtue, and endless punishments to sin. That 
 these sanctions promote vice is a paradox, which I leave to be 
 solved by others. He, who can solve it, will prove in his solution, 
 that men are disposed to be virtuous and vicious without motives 
 to either; and to be virtuous, only under the influence of the strong- 
 est motives to vice; and vicious, only under the influence of the 
 strongest motives to virtue. The honour of this discovery I shall 
 not dispute with any man, who is willing to claim it as his own.
 
 49G DEPRAVITY OF MAN. [SER. XXXIII. 
 
 The truth plainly is, and ever has been ; Mankind, as a body, 
 are uniformly more or less wicked, in proportion to the means, 
 which they possess, of vicious indulgence ; and to the temptations, 
 by which they are surrounded. Kings, nobles, and all others pos- 
 sessed of wealth, power, talents, and influence, although having 
 the same nature with other men, are usually more vicious, because 
 these things furnish them Avith ampler means of sin. and stronger 
 temptations. Mediocrity of life, on the contrary, has ever been 
 believed by wise men among Heathens, as well as Christians, io 
 be the state most favourable to virtue ; and has, therefore, prover- 
 bially been styled the Golden Mean. Agur has taught this doctrine 
 from the mouth of God. Experience and Common Sense have 
 given it their fullest attestation. 
 
 Even poverty and persecution have in many instances proved 
 favourable to morals and religion. The poverty of Sparta was a 
 prime source of whatever was honourable in its character; and 
 Christianity flourished amid the sufferings of its Martyrs. 
 
 From these observations it is evident, that the depravity of man 
 exists independently of every state of society, and is found in every 
 situation in which man is found ; that it exists.wherever oppres- 
 sion is, and wherever it is not; with, and without, the authority or 
 influence of privileged men ; in the independent savage, and the 
 abject slave of Asiatic despotism; in the wild Arabian, and the 
 silken courtier ; in the prince who is above all law, and the 
 peasant who is subjected to every law. The scheme, which I am 
 opposing, is, therefore, a mere plaything of doubting Philosophy, 
 making for hersdf worlds, as children make soap-bubbles, amusing 
 herself less rationally, and hoping for their permanency with more 
 egregious credulity. 
 
 II. It is evident from these discourses, that the scheme of Human 
 Perfectibility is without any foundation. 
 
 There are two methods, in which this truth may be satisfactorily 
 evinced. 
 
 1st. From Fact. 
 
 Mankind have, in every age, laboured with great earnestness to 
 perfect the human character. The immense toils of education 
 have been intentionally directed to this end. Schools and Col- 
 leges without number have been erected; multitudes of wise and 
 industrious men have laboured through life; books have been 
 written, laws have been enacted, and magistrates have been em- 
 ployed, in an almost endless multitude ; for the same great pur- 
 pose. Nay, God has Himself revealed his own Will ; requiring 
 with infinite authority, instructing with infinite wisdom, and urging 
 with infinite motives, that men should become virtuous. The^Re- 
 deemef of Mankind was born, lived, and died ; the Spirit of Grace 
 has descended, influenced, and blessed ; the worship of God has 
 regularly been celebrated through a great part of the world ; and 
 a vast succession of wise and faithful ministers have spent life ; to
 
 SER. XXXIII.] REMARKS. 
 
 497 
 
 accomplish this glorious design. Yet how little has been done ! 
 How few have been seriously amended ! What one has been raised 
 to perfection ? Trace the history, search the race, of Man ; and 
 tell me, Where is he to be found ? 
 
 Shall we then believe, that the schemes of modern philosophy 
 will accomplish what all preceding philosophers, and men much 
 wiser than philosophers, what the Word of God, the Redemption 
 of his Son, and the communications of his Spirit, have never yet 
 accomplished ? Can human perfection be the result of a benevo- 
 lence, which, indeed, utters good words, but is a total stranger to 
 good actions ; which is occupied in lamenting, while it should re- 
 lieve ; which says to the poor, the hungry, and the naked, Depart 
 in peace ; be ye warmed, and be ye jilted: which is exhaled in sighs, 
 and emptied out in tears : which shrinks from the cottage of po- 
 verty, and withdraws its icy hand from the supplications of dis- 
 tress ; which agonizes over imagined sufferers in Japan, but can 
 neither see, nor hear, real ones at its own door : which deplores 
 the disastrous fate of profligates and villains, and arraigns the jus- 
 tice, which consigns them to the gaol or the gibbet ; but exults in 
 the ruin of worth, -the destruction of human peace, and the con- 
 templated devastation of a world ? Can the perfection of man be 
 the result of intelligence, which dictates, as the happiest state of 
 society, a community of labours ; in which the idle would literally 
 do nothing, and the industrious nothing more than to supply their 
 own absolute wants: a community of property ; in which little 
 would be earned, much of that little wasted on mere lust, and the 
 remainder lost ; because none would preserve what none expected 
 to enjoy: a community of wives ; in which affection would cease, 
 principle vanish, furious animosity distract, and fierce revenge as- 
 sassinate ; and in which children would grow up, when they did not 
 perish in infancy, without a known father, without comfortable 
 subsistence, without education, without worth, without a name. 
 When Men become immortal by medicine and moral energy, ac- 
 cording to the dreams of the same philosophy, they may perhaps 
 become perfect by the proposed schemes of its discipline. 
 
 To such persons, as insist, that the melioration suggested has 
 failed, because the means used were imperfectly fitted to accom- 
 plish the end; I answer: If the end were possible;' it is reason- 
 able to believe, that amid so great a variety, extent, and continu- 
 ance, of these means, directed to this end by the highest human, 
 wisdom, some one system would have succeeded. As these have 
 all failed ; it cannot be rationally doubted, that all others will fail. 
 Those, particularly, which are now offered as substitutes, promise 
 not even the remotest degree of success ; and are, on the other 
 hand, fraught with the most portentous threatenings of absolute 
 ruin. To these things I will add, that the authors of them, on 
 whom their efficacy ought first to be proved, are farther removed 
 from virtue, than mankind in general. Until their own character 
 
 VOL. J. 63
 
 498 DEPRAVITY OF MAN [SER. XXXIII. 
 
 therefore, is materially changed for the better, they may be unan- 
 swerably addressed with the forcible Jewish proverb, Physician, 
 heal thyself. 
 
 2dly. It is also clearly evinced by the nature of the case. 
 
 The depravity of Man is a part of his constitution, of his nature, 
 of himself. To perfect his character it would be necessary to 
 change him into a new creature ; and separate a part of that, which 
 makes him what he is: viz. his moral character. It would be 
 equally rational to say, that Man in the present world can become 
 a flying creature, as that he can become a perfect creature. If he 
 can be turned into a Bird, he may also, perhaps, be changed into 
 an Angel. All that has been hitherto clone, and therefore all that 
 will hereafter be done, is to confine one class of his desires, viz. 
 those which are sinful by their excess, within juster bounds ; and to 
 prevent in some measure the risings of the other, viz. those which 
 are sinful in their nature. Until more than this shall be effected, 
 the world will be equally, and justly, astonished at the folly, which 
 could persuade Godwin, that a plough could be made to move 
 through a field of itself, and that man could be rendered perfect by 
 his scheme of discipline. 
 
 III. From these discourses it is evident, that the fundamental 
 principle of moral and political science, so far as man is concerned, 
 is his Depravity. 
 
 It will not be questioned, that virtuous and depraved beings differ 
 from each other radically ; nor that the science of the one must of 
 course differ in its fundamental principles from the science of the 
 other. A philosopher might, if possessed of competent knowledge, 
 describe exactly the character of an Angel ; and yet scarcely say 
 any thing, except what pertains to a moral being as such, which 
 would be at all applicable to the character of man. A Book, dis- 
 playing the whole nature and conduct of our first parents, in Para- 
 dise, would contain scarcely any thing, descriptive of their apos- 
 tate descendants. But all science of this nature is founded in facts ; 
 and is formed of facts, and the relations which spring from them. 
 The first great fact in the science of Man is, that he is a depraved 
 being. This is the Jirst and fundamental fact, because out of it 
 arise, and by it are characterized, all his volitions, and all his con- 
 duct. Hence every thing, pertaining to Man, is coloured, and 
 qualified, by this part of his moral nature; and no description of 
 him can be true, and no doctrine sound, or defensible, ipto which 
 this consideration does not essentially enter. Equally true is it, 
 that no system of regulations can be practically suited to him, or 
 fitted to control his conduct with success, or efficacy, which is not 
 founded on the same principle. 
 
 From these observations it is evident, that much of what is 
 published, and received, as moral and political science, is only 
 science falsely so called. It considers man as originally a virtuous 
 being ; accidentally, and in some small degrees, warped from the
 
 SER. XXXII1.J REMARKS. 
 
 499 
 
 path of rectitude, and always ready to return to it again ; deceived, 
 and abused, by insidious and peculiarly corrupted individuals ; 
 but, left to himself, designing nothing beside what is good, and ut- 
 tering nothing but what is true. This indeed is a character de- 
 voutly to be wished; but the picture is without an original; in the 
 language of painters, a mere " fancy-piece :" and it would be as 
 easy to find the human character in a Gryphon of Ariosto, or the 
 sylphs, gnomes, and nymphs, of Rosicrucius, as in a library filled 
 with this species of philosophy. 
 
 Were these systems to terminate in speculation only, their au- 
 thors might be permitted to dream on without disturbance. But 
 unhappily their doctrines are made the foundation, and directory, 
 of personal conduct, and public administration. Rules of private 
 life, municipal laws, and other governmental regulations, are drawn 
 from these pleasing, but merely hypothetical doctrines ; and are 
 intended, and expected, actually to control men, and their affairs, 
 so as to effectuate good order, peace, and prosperity. Here the 
 influence of systems, which proceed according to this scheme, be- 
 comes eminently dangerous, malignant, and fatal. All the mea- 
 sures, founded on them, are fitted for the inhabitants of some other 
 planet, or the natives of fairy land, or the forms which haunt the 
 dreams of a distempered fancy, with an incomparably belter adapt- 
 ation, than for men. Of course, they can never become practical, 
 or useful, to such beings, as really exist in this world ; impatient 
 even of necessary restraints ; selfish ; covetous ; proud ; envious ; 
 wrathful; revengeful; lewd; forgetful of God ; and hostile to each 
 other. Open your eyes on the beings around you : cast them back 
 on the annals of history: turn thern inward upon yourselves : and 
 you will find ample and overwhelming proof of the truth of these 
 observations. 
 
 On this fundamental folly were founded all those vain, empty, 
 miserable systems of policy, which, in a portentous succession, 
 deluged Republican France in misery and ruin. In the treatises, 
 laws, and measures, brought into being in that nation, during its 
 late wonderful struggle to become free, the people were uniformly 
 declared to be good; honest; virtuous; influenced only by the 
 purest motives ; and aiming only at the best ends. These very 
 people, at the same time, were employed in little else, except un- 
 ceasing plunder, uniform treachery, the violation of all laws, the 
 utterance of all falsehood, the murder of their King, Nobles, and 
 Clergy, and the boundless butchery of each other. In a state of 
 immorality, in a prostration of all principle, at which even this sin- 
 ful world stood aghast, this despicable flattery was continually re- 
 iterated ; and the miserable objects of it very naturally concluded, 
 that, as they were praised while they were doing these things, they 
 were praised for doing them. Of course they were fixed in this 
 conduct beyond recalC Every malignant passion was let loose, 
 the reins were thrown upon the neck of every sordid appetite ; the
 
 500 DEPRAVITY OF MAN. [SER. XXX11I. 
 
 people became a collection of wild beasts, and the country a den 
 of ravage and slaughter. In this situation, nothing could restrain 
 them, but force. The wretches, who by their songs and incanta- 
 tions had called up the fiends of mischief, could not lay them ; but 
 became, in an enormous and horrid succession, victims of their 
 own spells ; and were offered up, by hundreds, to the sanguinary 
 Moloch, which they had so absurdly and wickedly idolized. 
 
 Sound and true policy will always consider Man as he is ; and 
 treat him accordingly. Its measures will be universally calculated 
 for depraved beings ; and it will, therefore, never hesitate to estab- 
 lish every necessary restraint. Whatever is good in man it will re- 
 gard as the result of wise, careful, efficacious discipline, realized 
 and blessed by God. Such discipline, therefore, it will regularly 
 establish, protect, and encourage. Honest, well disposed, and or- 
 derly citizens it will protect; the violation of private rights, and 
 the disturbers of public peace, it will punish. Nor will its retraints 
 and punishments stop, until they have gained in some good measure 
 their end. 
 
 IV. From these discourses it is evident, that the Redemption of 
 Christ was absolutely necessary to mankind. 
 
 If Man is a depraved creature, it is plainly impossible, that he 
 should be justified by the Law of God. When he comes before 
 his Maker, to be judged according to his works, he must be declared 
 to have done evil, because he has in fact done it. The Law has 
 declared, that the soul which sinneth shall die : by the Law there- 
 fore he must die -, because he has sinned. Of course, God cannot 
 pronounce him just, or acquit him of guilt ; because he is guilty. 
 Under mere law, the only situation, in which he can be, independ- 
 ently of the Redemption of Christ, he can never be justified, nor 
 rewarded ; but must be condemned, and punished. In this situa- 
 tion, an Atonement for his sins, such as God with propriety can and 
 will accept, is just as necessary for Man, as his salvation. No be- 
 ing in the Universe could, so far as we are able to discern, render 
 this atonement, except Christ. All other beings are, in the nature 
 of things, under every possible obligation to render to God all the 
 services in their power, as their own proper obedience ; an obe- 
 dience indispensably necessary for their own justification. A su- 
 pererogatory service does not appear to be possible for any created 
 being ; as there is no service, which he can render to God, which 
 is not his indispensable duty. Thus, so far as we are able to dis- 
 cern, the Atonement of Christ is absolutely necessary for the hu- 
 man race ; and without it we can conceive of no possible way of 
 salvation. 
 
 V. The same doc.trine equally teaches the absolute necessity of Re- 
 generation to mankind. 
 
 That without Holiness no man shall see the Lord, is a doctrine so 
 evidently rational, and just, that it cannot but be believed by every 
 sober man ; even independently of the express declaration of the
 
 SER. XXXI II.] REMARKS. 50l 
 
 Scriptures. But without Regeneration Man is only unholy ; and 
 can, therefore, never see the Lord. The first great effect of the 
 Redemption of Christ, is to render it possible for man to become 
 holy, in order to his justification, and acceptance. Had the dis- 
 pensation stopped here ; Man would still have been lost. The 
 next step in this wonderful procedure is the Renovation of man ; 
 or that implantation of holiness in his heart, styled in the Scriptures, 
 Regeneration, or the New Birth. From the commencement of this 
 great change in his character he becomes the subject of evangel- 
 ical holiness ; of real piety, real benevolence, real self-government; 
 or, generally, of real obedience to God. All his obedience, how- 
 ever, is imperfect ; and could not be accepted, but for the sake of 
 Christ. His mediation, his righteousness, is the sweet incense which 
 
 erfumes every offering and act of man, and renders it acceptable 
 efore that pure and awful Being, in whose sight the Heavens them- 
 selves are not clean. But, though imperfectly holy, man, when 
 renewed, is really holy. There is some good thing found in him 
 towards the Lord God of Isreal. This, as a seed of inestimable 
 worth, is seen by the All-searching Eye to promise a future and 
 eternal production of fruits, invaluable in their nature, and endless 
 in their multitude. 
 
 VI. With equal evidence we are here taught the necessity of the 
 Mission of the Holy Spirit. 
 
 The Holy Spirit is the only author of the Regeneration of Man. 
 That which is born of the flesh is flesh ; that which is born of the Spirit 
 is spirit. Except a man be born of the Spirit he cannot see the king' 
 dom of God. Not by works of righteousness which ice have done, 
 but according to his own mercy, he saved us, by the washing of regen- 
 eration, and the renewing of the Holy Ghost. As therefore, Regen- 
 eration is absolutely necessary to Man ; and as Man is renewed 
 only by the Holy Spirit , so the Mission of the Spirit is as necessary 
 to Man, as his Regeneration ; and both are no less necessary, than 
 his eternal life. 
 
 On these three great Evangelical doctrines I have here descanted 
 very briefly, because they will hereafter be primary subjects of 
 investigation. They have been now mentioned, chiefly to show 
 their connexion with the doctrine of human depravity, and the 
 manner, in which they necessarily arise out of this part of the scrip- 
 tural scheme. 
 
 VII. The same considerations also teach us the manner, in which 
 a Preacher ought to address Mankind. 
 
 Every congregation will be regarded by a Minister of Christ, who 
 discerns this doctrine to be, what it plainly is, a leading doctrine 
 of the Scriptures, as a collection of depraved, guilty beings, ex- 
 posed to endless punishment for their sins. On this basis will all 
 his sermons be founded ; and to this point will they all refer. He 
 will exhort them to repent ; because they are sinners, and there- 
 fore need repentance. He will exhort them to believe in Christ :
 
 502 DEPRAVITY OF MAN. [SER. XXXIII 
 
 because they cannot save themselves ; and because He can, and if 
 they believe in him, will save them. He will teach them to seek 
 for pardon of God; because they are sinners, and must either be 
 pardoned, or lost : to rely on the grace of God for their justification ; 
 because they have no merit of their own ; and, if they depend on 
 their own righteousness, cannot be saved: and to feel the necessity 
 ofsanctification; because, without holiness no man shall see the Lord; 
 and because, without the sanctification of the Spirit of Grace no 
 man can become holy. 
 
 The terrors of the Law he will set before his hearers in their own 
 awful light ; because by these, and by nothing but these, such be- 
 ings can ordinarily be persuaded. The Gospel he will declare to be 
 Glad Tidings of great joy ; because it is the news of forgiveness, 
 justification, and everlasting life, to sinners, who would otherwise 
 perish. Mercy he will unfold as the peculiar glory of God in the 
 highest, and as eminently displayed, when peace and good-will are 
 published to mankind. The distinguishing excellence of the Re- 
 deemer he will explain to be, is willingness to seek, and save, that 
 which was lost. The duty of Christians, now become peculiarly 
 their duty, he will teach to consist in denying all ungodliness and 
 worldly lusts, and living soberly, righteously, and godly, in the 
 world. Thus, whether GOD or Man, the Law or the Gospel, Hea- 
 ven or Hell, morality or piety, are the themes of his preaching ; 
 he will make the corruption of the human heart the foundation, on 
 which all will be built ; the great point, to which all will be con- 
 tinually referred. 
 
 These are subjects of preaching, which cannot fail to interest 
 the Preacher, who really believes them ; or the hearers, who listen 
 to them with serious attention. They state to Man, they bring to 
 full view, they carry home to the heart, his real condition, and only 
 hope. He sees, if not prevented by sottish sloth, or criminal pre- 
 judice, that the whole is the truth of God ; truth infinitely impor- 
 tant to himself; commending itself to his conscience; explaining 
 his danger; disclosing the only way of escape ; unfolding deliver- 
 ance from hell ; and pointing out the path to heaven. The preach- 
 er, who utters these things, is readily believed to have a real mean- 
 ing, when he speaks of the solemnity and importance of Religion, 
 and presses upon his hearers the necessity of embracing it. They 
 clearly discern, that there is something, which they easily compre- 
 hend, to be done by them ; and a momentous reason, why it should 
 be done : that a change real, great, and indispensable, is to be ac- 
 complished in their character ; and that, unless it is accomplished, 
 they must perish. Christianity hence assumes a solemnity, which 
 can be derived from no other considerations, and accords with no 
 other scheme. 
 
 The Preacher, who regards man as originally virtuous, can nei- 
 ther explain to him his guilt or his danger ; show him the necessity 
 of Christ's mediation, or the importance of an interest in it ; ex-
 
 SER. XXXIII.] REMARKS. 
 
 503 
 
 plain to him the value of Faith, or the use of Repentance ; nor ex- 
 hort him to fly to the Mercy of God for forgiveness, or sanctifica- 
 tion. He urges, therefore, a Religion, in which both his hearers 
 and himself rind little interest. His addresses to them are natural- 
 ly made up of cold, common place morality ; such as Plato taught 
 long since, and taught much better ; or at least with greater force. 
 They of course become dull and lifeless ; unfrequent visiters to the 
 house of God ; and, when there, are rarely of that number, who 
 have ears to hear. 
 
 VIII. In the same manner are all men taught how they ought to 
 regard themselves in their religious concerns. 
 
 The question, What will become of me hereafter? is of infinite 
 moment to every child of Adam ; and is to be always determined 
 by the true answer to another : Am I virtuous, or sinful ? 
 
 The man who commences his moral course with a full conviction 
 of his guilt, his exposure to the wrath of God, and his danger of 
 final condemnation, will, if he goes on, direct his feet into a path, 
 widely distant from that, which is pursued by men, directed by the 
 contrary doctrines. To such a man all the accounts given in the 
 Scriptures, and in religious discourses built on the Scriptures, con- 
 cerning human guilt and danger, will be true and important. The 
 tidings of Redemption will be to him tidings of great joy ; because 
 they are directed to such a creature as himself. Christ to him will 
 be infinitely precious; because he is the Saviour of sinners. The 
 renewing power and goodness of the Spirit of Grace will appear 
 to him unspeakably necessary and desirable ; because, without this 
 divine energy, exerted on his heart, he will be a sinner for ever. 
 To the atonement of Christ he will fly for refuge ; because he can- 
 not make an atonement for himself. To the purifying influence 
 of the Divine Spirit he will look for his preservation in holiness, 
 and his safe arrival in the kingdom of life; because he will know, 
 that he cannot preserve, nor conduct himself to that kingdom. 
 
 As a sinner, he will feel himself guilty, condemned, and ruined ; 
 but, as an object of the divine mercy, he will see glorious hopes 
 dawning upon him from Heaven. Separated from Christ, he will 
 feel that he can do nothing effectual toward his salvation ; but as 
 a candidate for Heaven by Faith, Repentance, and Holiness, he 
 will discern, that all things may be done for him by the Spirit of 
 God. Left to himself, he will perceive, that he must die for ever ; 
 but that in Christ he may for ever live. 
 
 With these views, all his self-examination, prayers, praises, 
 hopes, resolutions, and efforts, will take their peculiar character 
 from the great truth, that he is a depraved, ruined creature. His 
 whole life, therefore, will be the life of a believing, penitent, and 
 returning sinner, owing infinite blessings to the mere grace of God; 
 and he will find more to animate his love, faithfulness, and grati 
 tude, than an Angel with the same powers could feel ; because he
 
 504 DEPRAVITY OF MAN. [SER XXXI1L 
 
 is a forgiven and restored creature ; forgiven an immense debt, 
 and restored to holiness and endless life. 
 
 But if a sinner feels himself to be originally virtuous, he will 
 feebly realize his guilt, his danger, or his need of a Saviour. The 
 necessity of being born again, of being sanctified, guided, and 
 quickened, by the Spirit of God, he cannot know. Justification 
 he will regard as due to him ; as the proper reward of his merit ; 
 and holiness, as his original character, the native growth of his 
 mind. He may, indeed, admit it to be imperfect, and to require 
 some additions ; yet even these he will esteem rather as advanta- 
 geous than necessary. Christ he will consider rather as a conve- 
 nience, as an auxiliary to him, than as his Saviour. His ultimate 
 reliance will be on himself, not on the Redeemer. The Gospel, 
 instead of being the only and most joyful news of Salvation to 
 sinners, will be considered by him merely as a valuable book ; 
 somewhat better than any volume of philosophy ; in which some in- 
 teresting instructions may be found, and some useful precepts are 
 given ; but which is not indispensable to his eternal life. In a 
 word, according to his predominant feeling, both he, and others 
 like him, might have done very well without the Gospel here ; and, 
 with little danger of failure, might have obtained salvation beyond 
 the grave.
 
 SERMON XXXIV. 
 
 APOSTATE MAN CANNOT BE JUSTIFIED BY WORKS OP LAW. 
 
 ROMANS iii. 20. Therefore, by the deeds of the Law there shall no flesh be justified 
 
 in his sight. 
 
 IN several preceding discourses I have considered the Univer- 
 sality and Degree, of human corruption, and its existence in Conse- 
 quence of the Apostacy of Adam; and have also derived from the 
 observations, made in them concerning these subjects, several In- 
 ferences, which I supposed to be of serious importance to Mankind. 
 The next object of inquiry in a System of Theology is the Situa- 
 tion, in which mankind are by means of their corruption. It is im- 
 possible for a rational being to know, that he has offended God, 
 and is now the object of his displeasure, without being, if he is not 
 absolutely stupid, deeply alarmed by a sense of his danger at 
 least, if not of his guilt. 
 
 All creatures are absolutely in the hands of God, and must be 
 disposed of according to his pleasure. If he wills it, they are 
 happy ; if he wills it, they are miserable. He speaks, and it is 
 done ; he commands, and it stands fast. From his eye there is 
 no concealment; from his hand there is no escape; from his anger 
 there is no refuge. What, then, will become of those, who are 
 found guilty at the final trial ; who can plead no excuse for their 
 sins, and offer no expiation for their souls ? He is not a man, as 
 we are, that we should answer him ; and that we should come toge- 
 ther in judgment. Neither is there any day^s man (any mediator) 
 betwixt us, who might lay his hand upon us both, and make recon- 
 ciliation between us. When I say, that there is no day's man be- 
 tween us and him : you will undoubtedly understand, that I intend 
 this as our situation, while under Law, and independently of the Re- 
 demption of Christ. Of this situation it is immensely important for 
 us to form clear and just views. False opinions, here, may easily 
 be fatal to any man. If he feels safe, while he is really in danger; 
 as his danger, if it exist, must be immensely great, and threaten his 
 whole well-being ; his sense of safety must of course be ruinous. 
 Whatever is to be done for his future good must be done in this 
 world ; since he is to be judged and rewarded, according to the 
 deeds done in the body. 
 
 The text is the close of a long discourse concerning the deprav- 
 ity of both Jews and Gentiles; or in other words, of all mankind; 
 and contains the great and affecting inference, drawn by St. Paul 
 himself, or rather given by the Spirit of God, from this humiliating 
 VOL. I. 64
 
 506 APOSTATE MAN CANNOT BE [SER. XXXIV. 
 
 doctrine. Therefore by the deeds of the Law shall no flesh be justi- 
 fied in his sight. 
 
 In order to understand the import of this interesting declaration, 
 it is necessary to form distinct and correct views of the term justify. 
 This word is a term of law; in the judicial proceedings of which it 
 denotes a sentence of acquittal, passed upon a person, who has been 
 tried concerning his obedience, or disobedience. The person tried, 
 being found to have obeyed the Law in the manner required, is 
 declared by the Judge to be guiltless of any disobedience. In the 
 language of the text, he \sjustijied; that is, declared to be just, 
 or blameless, in the sight of the Law. With exactly this meaning 
 the word is here used by St. Paul. 
 
 There have been frequent disputes concerning the Law, here 
 specified. Some commentators have insisted, that the Moral, some 
 that the Ceremonial, and some that the Whole, Law, given by Moses, 
 is here intended. That neither the Ceremonial, nor Political, Law, 
 of the Jews is here designed by the Apostle is, I think, completely 
 evident from a bare consideration of the passage itself. The lan- 
 guage is, that NO FLESH shall be justified by means of the Law in- 
 tended. It can hardly be supposed, that St. Paul meant to say 
 this with reference to the ceremonial or political Law of the Jews ; 
 because, except the Jews themselves, none of the human race can 
 be either acquitted, or condemned, or even tried by those Laws ; 
 since the rest of mankind not only have never known them, but 
 have, in almost all instances, been absolutely unable to come to 
 any knowledge of them. 
 
 The truth, I apprehend, is, that this difference of opinion has 
 arisen only from the translation of the Text. The words in the 
 Original are AIOTJ, s% sgyuv vofix x Stwudid^lfBrou iraffa. <tag% svutiiw CCUTX. 
 Wherefore, by works of Law no flesh, that is, no man, shall be justi- 
 fied in his sight, that is, in the sight of God. By works of Law in 
 .the absolute sense j that is, no man shall be justified by any works 
 whatever of any Law, whether natural or revealed. 
 
 The doctrine, contained in the Text, is, therefore, That no man 
 can be justified on the ground of his obedience to the Law of God. 
 
 This doctrine is so absolutely asserted in the Text, that a plain 
 man, in the exercise of sober common sense, would naturally con- 
 clude all attempts to prove it to be misplaced and superfluous. 
 " Whom," he would instinctively say, " shall we believe, if we do 
 not believe God ; and what declaration of God can be believed, 
 if this, so plain, so unambiguous, is not to be believed ? The ef- 
 forts of Reason to make it more certain, or more evident, are 
 merely holding a rush-light to the Sun." So much has, however, 
 been written, and said, to explain away even this declaration, and 
 to avoid the truth which it contains, and the same truth, as ex- 
 pressed in all other similar passages of the Scriptures, that, not- 
 withstanding these decisions of common sense, it has become really 
 necessary to examine this doctrine, as well as others. Nor is it
 
 SER. XXXIV.] JUSTIFIED BY WORKS OF LAW. 50 7 
 
 only necessary to examine this doctrine, as contained in the Scrip- 
 tures. It is also of importance to consider the manner, in which it 
 is regarded by Reason ; and to show, that here as well as else- 
 where, notwithstanding several objections suggested against the 
 doctrine, Reason still entirely harmonizes with Revelation. 
 
 In pursuance of the scheme, which I have thus proposed, I ob- 
 serve, 
 
 I. That the Law of God demands perfect obedience to all its requi- 
 sitions. 
 
 This is indeed true of every law : for it is no more than saying, 
 that the Law demands what it demands. Yet it is true, in a pecu- 
 liar sense, of the divine Law. The requisitions of this Law are 
 two : Thou shall love the Lord thy God with all thy heart, and with 
 all thy soul, and with all thy strength, and with all thine under- 
 standing ; and Thou shalt love thy neighbour as thyself: that is, 
 Thou shalt devote, with supreme affection, all thy powers to the ser- 
 vice of the Lord thy God, throughout the continuance of thy being ; 
 and thou shalt do unto others, who are included under the word 
 neighbour, that is, all Intelligent creatures, whatsoever thou wouldesl, 
 that they in the like circumstances should do unto thee $ and this also 
 thou shalt do throughout the continuance of thy being. The pecu- 
 liar perfection of the obedience, here required, is the universality 
 of it. No other law requires the absolute consecration of all our 
 powers to the obedience of its precepts, or extends its demands to 
 every moment of our existence. 
 
 That, which is commonly called the Law of Nature, viz. that 
 part of the Law, which is discoverable by unbiassed Reason, with- 
 out the aid of Revelation, requires, that we render continual rever- 
 ence and gratitude to God, and that we invariably do justice, speak 
 truth, and show kindness, to our fellozu-men. All these things are 
 required by the Law of Nature, because all men either do, or may, 
 see them to be certainly their duty. 
 
 Without inquiring at this time, whether any man, in a state of 
 nature, ever did any one of these duties in the manner command- 
 ed, I shall consider it as sufficient for the present purpose to ob- 
 serve, that no man ever performed them universally, as they are 
 here enjoined. No man, to whom the law of God was revealed, 
 ever loved God, uniformly, with all the heart; or rendered, uni- 
 formly, to his neighbour, what he would that his neighbour, in the 
 like circumstances, should render to him : neither did any man, 
 in a state of nature, ever uninterruptedly render to God, the re- 
 verence and gratitude, or to his neighbour the truth, justice, and 
 kindness, which it required. Of this obedience every man has 
 plainly fallen short ; and very few can be found, who will not, in 
 this view of the subject, confess themselves to be sinners. 
 
 II. The only condition of Justification, known by Law, is complete 
 obedience to its precepts. 
 
 The language of the divine Law, generally resembling that of
 
 508 APOSTATE MAN CANNOT BE [SER. XXXIV. 
 
 every other, is, Do these things, and thou shall live ; and Cursed is 
 every one, that continueth not in all things, written in the book of 
 the Law, to do them. The soul that sinneth shall die ; for not the 
 hearers of the Law are just before God, but the doers of the Lai 
 shall be justified. 
 
 This condition of justification is inherent in the very nature of 
 Law. The Law of God, for example, requires certain things of 
 Mankind ; and promises, that those, who do them, shall be re- 
 warded. But the reward is promised to no others. On the con- 
 trary, those, who do them not, it declares, shall be punished. The 
 former it pronounces just, or guiltless ; the latter it pronounces 
 guilty. Obedience and disobedience are plainly the only condi- 
 tions, by which creatures, subject to this Law, can be justified, 
 condemned, or even tried. The same things, substantially, are 
 true of every other Law. It is presumed, no Law was ever pro- 
 mulged by any authority whatever, which specified any other con- 
 dition. 
 
 III. It is impossible for mankind, or any other rational beings, to 
 do more than the Law of God requires. 
 
 This Law requires, that we love him with all the heart, and 
 soul, and mind, and strength. Higher love, than this, cannot pos- 
 sibly be rendered by any creature. It requires, that we love him 
 thus at all times. There is no time, therefore, in which such love 
 is not our duty. Supererogatory love, or obedience, of course 
 cannot possibly be rendered by man. Hence, if Man ever fails of 
 obeying, he cannot atone for the sin by any future obedience ; be- 
 cause all his future obedience is demanded for the time being. If, 
 then, he is ever guilty of disobedience, his future obedience, how- 
 ever perfect, cannot contribute at all to his justification. 
 
 But all men have disobeyed; nay, all are disobedient every 
 day, and every hour ; and never render complete obedience, even 
 in a single instance. No man, therefore, is justified, even for the 
 time being. 
 
 IV. The authority of the Law is great in proportion to its impor- 
 tance to the Universe, and to the greatness and dignity of the Law- 
 giver. 
 
 The Law of God is the foundation of his Government ; and of 
 the happiness, which it confers on his Intelligent creatures ; a 
 happiness partly attendant on the obedience, in its very nature, 
 and partly its reward from the Lawgiver. This importance of the 
 Law, therefore, cannot be measured. 
 
 The greatness and dignity of the Lawgiver are infinite. 
 
 That the guilt of disobedience bears, at least, a general propor- 
 tion to these things will not be denied. Of course, it must be very 
 great; much greater than we can comprehend. Particularly, it is 
 incalculably greater, than if committed merely against human laws, 
 so inferior in their importance, and their capacity of producing 
 happiness ; or against mere human Lawgivers, infinitely inferior in 
 dignity and excellence.
 
 SER. XXXIV.] JUSTIFIED BY WORKS OF LAW. 509 
 
 The worth of our services, at the same time, is proportioned to 
 the worth of ourselves, who render them. The Law of God re- 
 quires the obedience of Archangels, as well as that of Men. The 
 Law is the same ; but the difference between the subjects, and the 
 services, in this case, is inestimable by us. The services of the 
 Archangel are plainly of very great worth, in a comparative view; 
 those of Man, of very little. The difference evidently arises from 
 the difference of worth in those who render them. 
 
 But the lowest created being, as truly as the highest, can sin 
 against any law, and any Ruler. His crimes, therefore, can be 
 very great, while his services must of necessity be very small, in 
 their importance. 
 
 Hence it is plain, that, if we could do works of supererogation, 
 or services not required, we still could make no atonement for our 
 sins. Our sins are enormous evils ; and our services in a sense 
 nothing. 
 
 V. The Law of God threatens punishment to the first transgres- 
 sion; and, also, to every succeeding transgression. 
 
 Cursed is every one, that continueth not in all things, written in 
 the book of the Law to do them. He, therefore, who continues in all 
 things, written in the book of the Law, except one, and does them 
 as required, yet for the omission of that one is cursed. The soul 
 that sinneth shall die. The soul that sinneth once ; that sinneth at 
 all ; not that sinneth in a long course, and to a given degree, of 
 transgression. 
 
 In the day that thou eatest thereof, said God to Adam, thou shalt 
 surely die. Adam ate the forbidden fruit once, and lost his im- 
 mortality. 
 
 Human Laws, also, are always formed in the same manner. 
 The thief, the burglar, the murderer, are all punished by human 
 laws for the first theft, burglary, or murder. This is indeed the 
 very nature of Law. It forbids whatever it forbids, and requires 
 whatever it requires, under a penalty for every transgression. 
 The plea, that this is the first transgression, though often alleged 
 as a reason for tenderness and clemency, was, it is presumed, 
 never proposed to a tribunal of justice as a cause of exempting the 
 criminal from punishment, or, perhaps more properly, as a proof, 
 that he did not merit punishment. 
 
 These considerations plainly cut off all hope, as well as all 
 ground, of the justification of transgressors in the sight of God, on 
 the score of Justice; and prove the absolute impossibility of jus- 
 tification by works of Law. Still multitudes of mankind, and 
 among them no small number of divines, have thought proper, 
 notwithstanding this peremptory and decisive language of the Law 
 of God, to annex to it a condition, upon which, in their view, the 
 hope of acceptance may be rationally formed. 1 say a condition} 
 because I know of but one ; viz. Repentance. As this has been 
 abundantly insisted on, it demands a particular consideration.
 
 510 APOSTATE MAN CANNOT BE [SER. XXXIV. 
 
 The scheme of those, who urge this condition, is, so far as my 
 information extends, the following : that, although the Law of God 
 does indeed demand perfect obedience j yet from the benevolence of 
 God, it may be fairly expected, that, even under this Law, every 
 sincere penitent will be accepted. 
 
 On this scheme I observe, 
 
 1st. The Law itself makes no mention of any such condition. 
 
 Hence the evidence of this scheme, if it exist at all, must be ex- 
 traneous to the Law itself. It cannot but be seen, that a case of 
 this nature must demand evidence clearly decisive ; both because 
 it is a case infinitely interesting to every child of Mam, and be- 
 cause the Law is perfectly silent on this subject. This circum- 
 stance renders the scheme originally suspected ; for we cannot 
 easily conceive of a reason, why, if acceptance was intended to be 
 granted according to this scheme, God in publishing his Law should 
 observe an absolute silence concerning this condition ; and should 
 couch the Law in such language, as, for aught we can see, is di- 
 rectly contradictory to the scheme. 
 
 2dly. Revelation is every where silent concerning this condition of 
 acceptance. 
 
 That Revelation no where expressly annexes the final accept- 
 ance of mankind to Repentance alone will, I suppose, be granted. 
 I have been able to find no passage of this nature, myself; and, 
 so far as I know, such a passage has not, hitherto, been pointed 
 out by any one of those, who adopt the scheme. Whatever im- 
 portance is annexed to Repentance, it certainly cannot be said 
 with truth, that Faith in the Redeemer is not considered in the Gos- 
 pel as absolutely necessary to the justification of the penitent. It 
 is no where said, that God may be just, and yet the justifier of him, 
 who repenteth. Until something equivalent to this can be pointed 
 out, as expressly declared in the Gospel, all the evidence in favour 
 of this scheme must be found in inference and argument. 
 
 3dly. Revelation declares the contrary doctrine. 
 
 In Galatians iii. 21, St. Paul says, If there had been a law, which 
 could have given life; verily righteousness had been by the law. 
 In this passage it is evident beyond denial, that no law exists, or 
 has ever existed, which could give life, or furnish acceptance and 
 consequent salvation, to men. It is further evident, also, that 
 Righteousness is not to Man by the Law ; or, more properly as in 
 the original, by Law : that is, by any law whatever. But how 
 those, who are not the subjects of righteousness, that is of moral 
 excellence, or holiness, can see the Lord, or be justified and saved, 
 the Scriptures have no where explained. 
 
 In Galatians ii. 21, the same Apostle says, If Righteousness come 
 by the Law, then Christ is dead in vain ; or, more accurately ac- 
 cording to the Greek, If righteousness exist by means ofLazo, Christ 
 certainly hath died in vain. If righteousness do not exist by means 
 of Law, in any sense whatever ; then Man, as a mere subject of
 
 SER. XXXIV.] JUSTIFIED BY WORKS OF LAW. 51 1 
 
 Law, can never be accepted. If righteousness do exist by means 
 of Law ; then, as God himself has declared, Christ died in rain. A 
 serious man must find an insurmountable difficulty in receiving any 
 doctrine, which involves this consequence. 
 
 In Romans iii. 25, 26, the Apostle says, Whom God hath set forth 
 to be a propitiation, through faith in his blood, to declare his right- 
 eousness for the remission of sins that are past through the forbear- 
 ance of God ; To declare, I say, at this time his righteousness, that 
 he might be just, and the justifer of him that believeth in Jesus. 
 In this passage of Scripture it is declared, that God set forth Jesus 
 Christ to be a Propitiation, to declare his righteousness in the re- 
 mission of sins, that he might be just, while justifying him that be- 
 lieveth in Jesus. It is therefore certain, that, if he had not set 
 forth Christ to be a Propitiation, he either would not have justified 
 any of mankind ; or, if he had done it, would not have been just. 
 Of course, all men, who are justified, are justified only in conse- 
 quence of this propitiation, and not by means of Law, in any sense 
 whatever. 
 
 It is also evident, that Christ becomes a propitiation to us through 
 faith in his blood ; and that those only are justified, who believe in 
 Jesus. In the same manner, in Romans v. 9, the Apostle says, 
 Being justified through, or by means of, his blood. It is therefore 
 certain, that those, who do not believe, will not be justified ; and 
 that none are justified without the blood of Christ. 
 
 In Romans iii. 30, it is said, One God, who shall justify the cir- 
 cumcision by Faith, and the uncircumcision through Faith. There- 
 fore, God will justify neither circumcision nor uncircumcision 
 through, or by repentance. The prophet Habbakuk, Chapter ii. 
 verse 4th, repeatedly quoted by St. Paul, says, The just shall live 
 by his Faith : More exactly, The just by Faith shall Irce, that is, He, 
 who by Faith is just, shall live. Therefore no other Avill live. 
 
 All these and the like considerations have, however, been un- 
 satisfactory to the abettors of this scheme ; not, as it appears to 
 me, from any want of explicitness in the declarations themselves, 
 but from their want of accordance with a pre-conceived system ; a 
 system derived, 1 am apprehensive, more from Philosophy, than 
 from the Scriptures. Let us, therefore, examine the dictates of 
 Reason concerning this subject ; and see, whether they do not 
 plainly, and exactly, harmonize with Revelation. 
 
 What, then, must be the nature and language of a Law, prescri 
 bing Repentance as the condition of acceptance and justification. 
 Plainly it must be this : He, who disobeys the Law, shall be pun- 
 ished with death ; but, if he repents of his disobedience, he shall 
 not be punished. What would be the consequences of such a 
 Law! 
 
 1st. All men, who hoped to repent, would disobey. 
 
 But from universal experience we are assured beyond a doubt, 
 that every man would hope, that he should at some time or other
 
 512 APOSTATE MAN CANNOT BE [SER. XXXIV 
 
 repent ; because every man would consider repentance as in his 
 power. The consequence, therefore, is irresistible, that every man 
 would disobey. 
 
 It is equally evident also, that from the love, and the habit, of 
 disobedience, every man would continue to disobey so long as he 
 thought Repentance was in his power. But disobedience, pro- 
 tracted to so late a period, would become a habit so strong, that 
 none would repent. Nothing is more self-deceiving than a spirit of 
 procrastination. We see it in every thing ; and always see it the 
 same. Such a Law, therefore, would frustrate itself; and prove 
 a mere encouragement to disobedience. 
 
 2dly. The thing, punished by such a law, would not be Disobe- 
 dience, but Impenitence. 
 
 It is undoubtedly true, that every law designs to punish that, 
 which it considers as the transgression ; and that only. The thing 
 punished, whatever it is, is in the view of the law the crime ; and 
 in that view nothing is a crime, except that, which is punished. 
 But here the law does not threaten the punishment to disobedience, 
 but to impenitence. Impenitence, therefore, is in the view of such 
 a law the only crime. Disobedience, according to the very lan- 
 guage of the law, is no crime. But nothing can be a crime, ex- 
 cept that, which is constituted a crime by the law. It may be said, 
 that disobedience, being forbidden by the law, is for that reason the 
 crime. This opinion, however, is wholly a mistake. The law, 
 without a penalty, or with respect to whatever it does not threaten 
 with a penalty, ceases to be a law ; and become mere advice. Dis- 
 obedience to what it thus prohibits may indeed be imprudence, or 
 impropriety ; but cannot be a crime in the eye of such a law. Un- 
 doubtedly, if the law regarded disobedience as a crime, it would 
 punish it; as every law has done. As, therefore, the Divine Law 
 according to this scheme punishes impenitence only, it regards im- 
 penitence as the only crime. 
 
 But if disobedience be not a crime, it cannot be repented of: 
 for repentance is a sorrow for crimes, and for them only. Repent- 
 ance, therefore, would by such a law be rendered impossible. 
 
 3dly. In the present case, that of Man with respect to his Maker, 
 what Degree of repentance will excuse the transgressor from punish- 
 ment ? 
 
 Must it be a perfect repentance ? that is, entire, and followed 
 by no future sin ? On this condition who could be saved ? No 
 man ever has repented, no man ever will repent, in this manner. 
 Shall the repentance be imperfect ; a sorrow for sin, inferior in de- 
 gree, or continuance, to that, which the nature of the case actually 
 demands ; a sorrow extending only to a part of the sins actually 
 committed ; a confession sincerely and cheerfully made with re- 
 spect to some sins, and reluctantly concerning the rest ; a renun- 
 ciation of sin, partial in degree, partial as to the number and kinds
 
 SER. XXXIV.] JUSTIFIED BY WORKS OF LAW. 5 1 3 
 
 of transgressions, and never aiming at, as well as never accomplish- 
 ing, a thorough reformation of character ! 
 
 The first difficulty, which attends this scheme, is, that it is no 
 where found in the Scriptures. Few men, who believe the Scrip, 
 tures to be the Word of God, will question the fact, that they con- 
 tain all the terms of Salvation. It can hardly be supposed, that, 
 when God unfolded his will to mankind concerning this great sub- 
 ject, and declared that he had taught them all tilings pertaining to 
 life and to Godliness, he omitted this, which is altogether the prin- 
 cipal thing; the point which they were infinitely concerned to 
 know. But there is not a declaration of thi-s nature in the Scrip- 
 tures. At least I have never been able ^o find one ; nor have I 
 ever seen one alleged. Can it be beloved, that this should be the 
 main term, nay, the only one, of car salvation ; and yet that it 
 should be no where expressed in -i Revelation from God, profess- 
 edly declaring all the terms of salvation ! 
 
 This, however, is far frorr being all. The Scriptures teach us 
 in a thousand forms, both pxpressly and implicitly, that we have Re- 
 demption through the blod of Christ, even the forgiveness of our 
 sins. As this is the doctrine of the Scriptures, so it is plainly their 
 only doctrine. Indeed, nothing is more evident in the nature of the 
 case, than that, if we have Redemption through his blood, we have 
 it not without his blood ; and therefore not by a Repentance of our 
 own. 
 
 Nor does Reason furnish us any additional light in favour of this 
 scheme. Reason, indeed, finds itself at a loss to conceive in what 
 manner even a perfect Repentance can cancel former iniquities; 
 or how an absolute penitent can be accepted of God. His sorrow 
 for his sins can in no respect alter their nature, or lessen their de- 
 merit; and his future reformation cannot at all obliterate the guilt 
 of his past life. Sorrow for sin is itself the most unequivocal ac- 
 knowledgment of guilt. If, then, the penitent sees, and knows, him- 
 self to be guilty ; God must see it also. What, then, should pre- 
 vent him from expressing his views of it in the punishment of the 
 
 sinner 
 
 If this Repentance is imperfect; those difficulties are multiplied, 
 and enhanced. The penitent, in this case, is still a sinner; and 
 does not even perform the duty of repenting, in the manner, in 
 which he is bound to perform it. He also still loves sin in some 
 degree; and still, occasionally at least, practises if. After he be- 
 comes a penitent, therefore, he goes on through life, accumulating 
 guilt, and meriting punishment. Can any man in these circum- 
 stances rationally expect acceptance with God ? Yet these are the 
 best circumstances, in which Man is ever found. 
 
 It is to no purpose to allege, that such a man obeys the Law in 
 part. The Law knows of no such condition, as partial obedience. 
 Adam obeyed in part ; and, what no one of his progeny has ever 
 done, obeyed, for a time, perfectlv. But for the first transgression 
 
 VOL. I. '65
 
 514 APOSTATE MAN CANNOT BE [SER. XXXIV. 
 
 he was condemned to death, just as if he had never obeyed at all. 
 So far as Law is concerned, God deals with his descendants ex- 
 actly in the same manner. Accordingly, in Ezekiel xviii. 24, he 
 says, But when the righteous turneth away from his righteousness, 
 and committeth iniquity, all his righteousness that he hath done shall 
 not be mentioned. In his trespass that he hath trespassed, and in 
 his sin that he hath sinned; in them he shall die. He, therefore, 
 who hath continued in all things, written in the book of the Law to 
 do them, except one, would still be incapable, according to Law, of 
 being justified. Should he have repented of his first transgression ; 
 and should we, conti-ary to both Reason and Revelation, allow 
 Repentance to be a real Around of Justification, generally consi- 
 dered ; yet, if he should die i n .the commission of sin, or without 
 repentance of the sins which he had last committed, he must, ac- 
 cording to this passage, die wVhout justification, and be finally 
 condemned. 
 
 Thus, if I mistake not, it has been Tendered clearly certain, that 
 by deeds of Law no flesh shall be justified in the sight of God. 
 
 REMARKS. 
 
 1st. From these observations it is evident, ihat the atonement of 
 Christ was absolutely necessary in order to the salvation of Man- 
 kind. 
 
 Man was originally placed under a dispensation of Law ; and 
 in consequence of perfect obedience was promised immortal life : 
 while to his disobedience was threatened eternal death. Obedi- 
 ence, therefore, was the only condition of his justification, and the 
 only source of hope to him beyond the grave. This Law was 
 perfect, and therefore immutable. No part of its demands or 
 threatenings could be changed. It was more proper, that the 
 Heavens and the Earth should pass away, than that one jot, or one, 
 tittle, of the Law should pass without an exact fulfilment. The 
 Truth plainly is, that the Law is a direct exhibition of the perfect 
 character of God ; and to change it would be to manifest, that his 
 character was changed from its absolute perfection. Such an 
 event is evidently impossible. 
 
 This perfect Law, however, Man has disobeyed. By his dis- 
 obedience he has lost the possibility of justification, and the hope 
 of reward; and exposed himself, without any means of escape, or 
 safety, to the punishment, denounced against his transgression. 
 Had hejjeen left in this situation; he must have finally perished. 
 In this situation Christ found him, when he came to seek, and to 
 save, that which was lost. In this situation he assumed the char- 
 acter of a Mediator between God and Man ; and made his soul an 
 offering for sin; a sacrifice of a sweet savour, accepted of God as a 
 satisfactory expiation of human guilt. In this manner he rendered 
 it possible ; for before it was impossible ; that Man should be re- 
 stored to the favour of God. The honour of the divine law was
 
 SER. XXXIV.] JUSTIFIED BY WORKS OF LAW. 
 
 maintained, and even enhanced. The immutability of the love of 
 God to holiness, and of the hatred of God to sin, and the perfect 
 harmony of the divine government in the condemnation of sin, and 
 the forgiveness of sinners, were all illustriously displayed to the 
 view of the Universe. To forgive such, as should repent, and re- 
 turn to their duty, became, now, a dispensation, devested of all in- 
 consistency and impropriety. But, independently of this inter- 
 ference of the Redeemer, no method appears to the human eye, in 
 which the justification of Mankind could have been accomplished 
 without a serious and inadmissible change of the Law and Govern- 
 ment of God. Accordingly, we are informed in the Scriptures, 
 that by his stripes only we are healed. Neither is there, nor, so far 
 as we can understand, can there be, salvation in any other : for 
 there is no Name given under heaven among men, whereby we must 
 be saved, but the Name of Jesus Christ. 
 
 2dly. Speculative Unbelief prevents every hope of Salvation. 
 
 By Speculative unbelief I intend, first, the disbelief of Divine 
 Revelation, or what is commonly called Infidelity. Every Infidel 
 not only feels, but glories in feeling, a privileged exemption from 
 what he calls the superstition of the Gospel : by which he prima- 
 rily intends the great Evangelical requisitions of Repentance to- 
 wards God, and Faith towards our Lord Jesus Christ. It is super- 
 fluous for me to insist, that he, who believes not speculatively in 
 Christ, cannot believe in him cordially : for nothing is plainer, than 
 that without the assent of the understanding there can be no yield- 
 ing of the heart. The Infidel will very cheerfully take this labour 
 off my hands ; and boast, that he yields neither his understanding, 
 nor his heart, to the Redeemer. Of course, he places himself un- 
 der mere Law ; and must therefore find justification, and conse- 
 quent acceptance, to him impossible. When I say impossible to 
 him, you will undoubtedly understand me to mean, that it is impos- 
 sible for him to be justified, or accepted, in his present character, or 
 on his avowed principles. I do not mean, that his understanding, 
 or his heart, cannot be changed : for, though I regard Infidelity as 
 a very dangerous and alarming character, yet I do not believe 
 every Infidel to be of course a final reprobate. Infidel have un- 
 doubtedly been changed into Christians; and in some instances 
 have become exemplary Ministers of the Gospel. Infidels volun- 
 tarily place themselves under mere law ; and reject with scorn, 
 as well as obstinacy, an interest in the blessings of Redemption. 
 Under that Law, however, even after it is narrowed by all his own 
 indefensible limitations, the Infidel has still committed innumerable 
 sins ; sins, for which he himself cannot atone, and for which he will 
 not ask, nor even accept, the atonement, made by the Redeemer. 
 By the Law he chooses to be tried ; and by the Law he cannot 
 fail to be condemned. The God of truth in that day will declare, 
 that he has sinned ; and, according with his own choice, must con- 
 sign him to perdition. Such is the situation, to which he volunta-
 
 516 APOSTATE MAN CANNOT BE [SER. XXXIV. 
 
 rily reduces himself, and which he prefers to Christ, with all his 
 infinite blessings. 
 
 Secondly, Speculative unbelief is the proper character of multi- 
 tudes, who admit the reality of divine Revelation. Those, who in 
 modern language are called Unitarians, deny the Deity ; and 
 therefore deny, either explicitly or implicitly, the Atonement of 
 the Saviour. Dr. Priestly, and, I presume all his followers, deny 
 the Atonement expressly : Some of the Socinians and Brians have 
 admitted it ; but, I think, inconsistently with their commanding 
 doctrines. The disbelief of the atonement of Christ has the same 
 practical influence with that of the disbelief of his Mediation at 
 large. If he is only a Prophet, and a Pattern of Righteousness ; 
 I see not, that he can be any more a Saviour to mankind, than 
 Moses, Isaiah, and Paul. He was indeed a wiser and better man. 
 But it will not be denied, that all these men were saved ; nor that, 
 therefore, their righteousness was such, as, if we faithfully imitate 
 it, would secure our salvation ; that is, according to this Unitarian 
 scheme. Nor will it be denied by any man, that the instructions 
 of Moses and Isaiah are such, as, if faithfully obeyed, will insure 
 salvation. Nor can it be doubted, that Paul has taught mankind 
 more of the Gospel, than Christ himself personally taught. To 
 believe in Christ, therefore, is substantially the same thing, as to 
 believe in Paul, Isaiah, or Moses. Yet, although we are required 
 to believe all these men, and all other Prophets and Apostles, as 
 being inspired by God ; we are no where required to believe in 
 them, or on them. They are no where styled the Saviours, or 
 Redeemers, of Mankind. On the contrary, we are expressly told, 
 that there is no other Saviour of Men, but Jesus Christ ; and that 
 there is Salvation in no other. There is, therefore, something in 
 Christ, wholly different from any thing in these men ; and that 
 something constitutes his peculiar and essential character, as the 
 Saviour of Mankind. As Christ is expressly declared to have been 
 the Propitiation for the sins of men, to have made his soul an offer- 
 ing/or sin, and to have redeemed us with his blood $ and as we are 
 said to have Redemption, even the forgiveness of our sins, through 
 faith in his blood ; it is unanswerably evident, that in this wonder- 
 ful particular He differs totally from all other persons, of whom we 
 have any knowledge. To disbelieve his atonement, therefore, is 
 to refuse belief in his peculiar, distinguishing, and essential char- 
 acter, as the Saviour of Mankind. Of course, this scheme shuts 
 out all the benefits of Christ's Redemption ; and places mankind 
 again under Law. But by works of Law nojlesh can be justified ; 
 and, therefore, by this scheme no flesh can be saved. 
 
 There are, indeed, Unitarians of both these classes, who ac- 
 knowledge the atonement of Christ ; but who yet in effect deny it, 
 by the necessary consequences of their leading principles. Con- 
 cerning these men I have no more to say, at present, than that the 
 hearts of some persons are sounder than their heads ; and that, al-
 
 SER. XXXIV.] JUSTIFIED BY WORKS OF LAW. 
 
 though their leading principles by their proper influence destroy 
 the hopes of salvation, yet, as all errors, which are imbibed, are 
 not obeyed, and, as among such errors the leading principles of 
 men may, for aught I know, be sometimes included ; I am disposed 
 to entertain better hopes concerning them, than I should feel my- 
 self authorized by these principles, considered by themselves, to 
 indulge. 
 
 3dly. Practical Unbelief, also, equally cuts ojf the hope of Sal- 
 vation. 
 
 We become partakers of the benefits of Christ's Redemption 
 only by exercising evangelical, or cordial, faith in him, as the Re- 
 deemer. It is to no purpose, that we believe the several records, 
 given us in the Scriptures concerning his incarnation, life, preach- 
 ing, miracles, death, resurrection, and exaltation. It is to no pur- 
 pose, that we believe him to be a Divine Person, the real and all- 
 sufficient Saviour; able, willing, and faithful, to save unto the utter- 
 most all that will come unto God by him. All this, and all other, 
 speculative faith is to no purpose ; if we stop here. It is indeed a 
 step towards Salvation, and a necessary step ; but it is one step 
 only ; and, if no more be taken, we shall never arrive at the end 
 of the Christian progress. In addition to this, we must with the 
 heart confide in Christ, and his Righteousness ; and cheerfully trust 
 our souls in his hands. This, the practical unbeliever does not ; 
 and, so long as he continues to be of this character, cannot do. 
 
 Let every practical, as well as every speculative, unbeliever, 
 then, remember, that by his own choice, by his voluntary refusal 
 to receive Christ as his Saviour, he cuts himself off from justifica- 
 tion, and consequently from immortal life. Every one of these 
 men has broken the Law of God, and sinned against him in innu- 
 merable instances of great and dreadful iniquity. Every one infi- 
 nitely needs forgiveness, and salvation. At the bar of God, how 
 terrible will be the remembrance of this voluntary perdition ; this 
 suicide of the soul ! 
 
 Repent, therefore, every one of you, and believe on the name of 
 the Lord Jesus Christ, for the remission of your sins. Repent now. 
 Behold, now is the accepted time ! behold, now is the day of Salva- 
 tion ! If Repentance, if Faith, be not now your duty ; they can 
 never be. Now therefore, if you intend ever to hear his voice, 
 even while it is called to-day, harden not your hearts. Boast not 
 yourselves of to-morrow ; for you know not what evils another day 
 may bring forth. Now you are called to repentance, faith, and 
 holiness ; and invited to eternal life. To-morrow you may be 
 summoned to the grave, and to the judgment. To-day you are 
 before the mercy-seat, surrounded with blessings, in the presence 
 of a forgiving God, and at the feet of a crucified Saviour. To- 
 morrow, nay, this very night your souls may be required of you ; 
 your probation ended ; your account given ; the final sentence 
 pronounced against you ; and your souls consigned to suffering and 
 sorrow, which shall know no end.
 
 SERMON XXXV. 
 
 THE CHRISTIAN SYSTEM GROUNDED ON THE RELIGION OF NATURE, 
 AND INTRODUCED BY CHRIST. 
 
 DIVINITY OF CHRIST. PROOF FROM THE NAMES GIVEN TO HIM. 
 
 ROMANS viii. 3, 4. For what the Law could not do, in that it was weak through the 
 flesh, God, sending his own Son in the likeness of sinful flesh, and for sin, con- 
 demned Sin in the flesh ; That the righteousness of the Law might be fulfilled in 
 us, who walk not after the flesh, but after the Spirit. 
 
 For God, sending his own Son in the likeness of sinful flesh, and of a sin-offering, 
 hath condemned sin in the flesh, (the thing impossible to the Law, because it was 
 weak through the flesh .-) That the righteousness of the Law may be fulfilled by us, 
 who walk not according to the flesh, but according to the Spirit. 
 
 Dr. Macknight's Translation. 
 
 IN my last discourse I endeavoured to show, that Man could not 
 be justified, and of course could not be saved, by works of Law. 
 The plain and necessary result of the establishment of this doc- 
 trine is, either that he cannot be saved at all ; that is, he cannot be 
 happy in a future existence ; or that he must be saved by some other, 
 than the Legal, Dispensation. The Scriptures inform us, that the 
 latter part of this alternative is the true one : and declare, that 
 Salvation, or future happiness, is attainable by Man. This subject, 
 then, infinitely interesting to every child of Mam ; this subject, 
 boundlessly great, sublime, and glorious ; immensely honourable 
 to God, and inestimably beneficial to man ; becomes the next ob- 
 ject of our inquiry. 
 
 It ought, perhaps, to be observed here, and certainly ought to 
 be remembered, that our preceding investigation has been confined 
 chiefly to what is commonly called THE RELIGION OF NATURE. 
 By this I intend the same with that, which was THE RELIGION or 
 ADAM in Paradise ; or, generally, the Religion of beings placed 
 under Law only. The. truths to be believed, and the duties to be 
 done, by beings, placed under the Law of God, constitute the Sys- 
 tem, which we call NATURAL RELIGION. This Religion is found 
 no where, clearly explained, and solemnly sanctioned, except in 
 the Scriptures. In them it is presented to us in its perfect form, 
 and with its proper lustre. In all the exhibitions of Philosophy it 
 is defective, mutilated, and deformed with superadded features, 
 created only by the imperfect reasonings, and wild imagination, of 
 Man. In the Scriptures it is disclosed in its native beauty, freed 
 from every defect and every mixture.
 
 SER. XXXV.] DIVINITY OF CHRIST. 
 
 519 
 
 On this system, CHRISTIANITY, properly so called, is erected. 
 By Christianity I intend The Religion of fallen Beings ; a Religion 
 furnishing effectual means of Redemption from their Apostacy, guilt, 
 and punishment ; and of their restoration to the favour of God, to 
 virtue, and to future happiness. The means provided for this end; 
 the truths to be believed, and the duties to be done, by such beings, in 
 order to their escape from sin, condemnation, and misery, and their 
 attainment of just ijication, holiness, and happiness ; constitute the 
 sum and substance of the Christian Religion. 
 
 To such beings as we are, fallen from the favour of God, pollu- 
 ted with immoveable guilt, and destined to die for ever, under the 
 Law which we have broken, such a Religion is plainly of infinite 
 importance. From the bare contemplation of the subject one 
 would think, that the tidings, communicated by such a Religion, 
 must be welcome to Mankind, beyond degree. Every thing which 
 they need ; every thing which they can reasonably wish ; every 
 thing which can purify, adorn, or bless, them ; which can make 
 them useful and comfortable here, or happy and glorious hereafter ; 
 it announces from the mouth of God. By such beings it ought 
 certainly to be received as tidings of great joy unto all people. 
 
 In the text the great and commanding doctrines of this Religion 
 are briefly declared ; and these are the following : 
 
 I. That it was impossible for the Law to condemn, or, in other 
 words, destroy sin in men, while in the state of nature, or under 
 the legal Dispensation. 
 
 II. That God has accomplished this great work by sending his 
 own Son in the likeness of sinful flesh, as an offering for sin. 
 
 III. That this was done, in order that the righteousness of the 
 law might be fulfilled by those, who under the influence of the Gos- 
 pel live lives of new obedience. 
 
 It will be easily seen, that these three great propositions contain 
 the substance of Christianity ; that they teach our Ruined Condi- 
 tion under the Law ; our Recovery by Christ ; and our Duty and 
 Obedience in the Christian Character. 
 
 The first of these propositions, that it was impossible for the Law 
 to destroy sin in Man, while in the Jlesh ; or to furnish Redemption 
 to apostate beings ; has been already considered at length in the 
 preceding discourses. This is the state, in which Christianity 
 found Man, and took the charge of his concerns. On this state 
 Christianity is erected, as on its proper foundation ; and but for 
 this state appears, in my view at least, to have neither use, expla- 
 nation, nor meaning. 
 
 The second proposition is now to become the subject of discus- 
 sion. As it is a proposition of vast extent, and contains a great 
 many particulars of vast importance, demanding severally a minute 
 examination ; it will furnish an ample field for many discourses. 
 
 In this proposition it is asserted, that God has accomplished the
 
 520 DIVINITY OF CHRIST. [SER.XXXV 
 
 great work of destroying sin in Man by sending his own Son in the 
 likeness of sinful flesh, as an offering for sin. 
 
 The first inquiry, excited by this assertion, is, WHAT is THE 
 CHARACTER OF THE PERSON, thus sent? 
 
 The second, WHAT HAS HE DONE? and, 
 
 The third, How HAS HE DESTROYED SIN IN MAN? 
 
 In this order I propose to consider these highly interesting sub- 
 jects. 
 
 In the first place, I will proceed to investigate THE CHARACTEH 
 OF THE PERSON, WHO WAS THUS SENT. 
 
 The character, given of him in the text, is plainly a singular 
 one. He is called God's Own Son, and is yet said to have been 
 sent in the likeness of sinful flesh. These two great particulars, 
 so unlike, so contrasted, form a character, differing altogether from 
 every other ; and demand a very diligent consideration. The first 
 of them shall be the immediate object of our attention. 
 
 At our entrance upon the investigation of this subject, the firs) 
 thing which strikes the mind is, that it is a subject of mere Re-vela* 
 tion. Without the Scriptures there is no knowledge, in this world, 
 that such a person exists. The Philosopher, therefore, has no 
 other concern with this subject, except either to believe, or dis- 
 believe, the testimony which the Scriptures give. By his own Rea- 
 son he can add nothing to what is revealed, and without impiety 
 he can alter nothing. 
 
 Secondly, As Revelation communicates to us our original know- 
 ledge of this subject, so it communicates to us, all, which we now 
 know. The things, which it testifies, were not designed to be, 
 neither can they become, the materials of future, philosophical in- 
 vestigation and improvement. The knowledge, which at this day 
 exists concerning this subject, is all found in the Bible. 
 
 Thirdly, The things, communicated concerning it, being commu- 
 nicated, not in the words which Man's wisdom teacheth, but in those 
 which the Holy Ghost teacheth, are communicated in the best and 
 wisest manner possible ; the manner which was approved by infi- 
 nite Wisdom. There is no error, no oversight ; nothing superflu- 
 ous, nothing defective. That, and that only, is taught, which God 
 thought it proper to teach, in the manner, which God thought it 
 proper to adopt. 
 
 Fourthly, As the doctrines concerning this singular Person are 
 of the highest moment to plain uneducated men, as well as to men 
 of learning, it is certain, that the things, really revealed, are so 
 revealed, that such men, acting with integrity, can understand them, 
 sufficiently to make them proper and useful objects of their Faith. 
 Of course, the terms, in which they are revealed, are used in such 
 a manner, as these men can understand. They are, therefore, 
 used according to their plain, customary, obvious, meaning / the 
 meaning, which they have in the usual intercourse of Mankind. Of 
 course, also, they have no technical, philosophical, or peculiar,
 
 SEIL XXXV] DIVINITY OF CHRIST. 52 l 
 
 signification; because, if thus used, they could never be understood 
 by such men ; or, in other words, by almost the whole body of 
 Mankind. 
 
 Fifthly, Just so much is revealed concerning this extraordinary 
 person, as it is useful for us to know. This truth is derived, with 
 absolute certainty, from the Wisdom and Goodness of God. What- 
 ever is revealed is revealed by this wisdom and goodness ; and 
 whatever is withheld is by the same wisdom and goodness with- 
 held. That which is revealed, therefore, we are required by the 
 authority of God to believe ; and are bound to have no reference 
 in our faith to that, which is withheld. Whatever mysteries may 
 be inferred, or may seem to be inferred, from the things, actually 
 revealed, can in no manner affect them ; and ought in no manner 
 to affect our faith in them. All that is taught is exactly true, and 
 to be faithfully believed ; although all that is true is not taught ; nor 
 capable of being divined by such minds as ours. 
 
 Sixthly, Whatever is contained in the Scriptures concerning this 
 subject, as concerning every other, that is, in the Scriptures as they 
 now are, is to be regarded as unquestionably the Word of God, unless 
 proved not to be genuine by manuscript authority. Nothing is to be 
 admitted with respect to this subject, which would not be justifia- 
 bly admitted with respect to any other Scriptural subject. Par- 
 ticularly, all conjectural emendations of the text are to be rejected 
 with scorn ; as miserable attempts to mend the Word of God ac- 
 cording to the dictates of human philosophy. The reasonableness 
 of this rule is too odious to need illustration. 
 
 With these observations premised, I proceed to examine the 
 Character of this singular Person, denoted by the phrase, God's 
 own Son. 
 
 The Scriptures are undoubtedly the best commentators on them- 
 selves, wherever they professedly undertake to explain their own 
 language. Christ has, in many instances, called himself the Son 
 of God ; and in many more, (which is exactly equivalent) has de- 
 clared God to be his father. In one of these instances the Jews 
 attempted to kill him for challenging this character. The words 
 which he used were, My Father zoorketh hitherto, and I work. 
 Therefore, says the Evangelist, in the following verse, the Jews 
 sought the more to kill him, because he not only had broken the 
 Sabbath, but said also, that God was his father, making himself equal 
 with God. John v. 17, 18. We have here the comment of the 
 Evangelist on Christ's meaning in adopting this language ; and it is 
 no other than this : That in declaring God to be his Father, he made 
 himself equal with God. No comment can be plainer, or more de- 
 cisive. But we have, further, the comment of Christ himself: for 
 such it ought undoubtedly to be esteemed. He had healed the 
 impotent man at the pool of Siloam on the Sabbath day. The Jews 
 sought to kill him for this action. He justified himself by this re- 
 markable declaration, My father worketh hitherto, and Iioork; that 
 
 VOL. I. 66
 
 522 DIVINITY OF CHRIST [SER. XXXV. 
 
 is, My Father worketh hitherto on the Sabbath day, in his provi- 
 dence : I, who am his Son, work also in the same manner, and with 
 the same authority; being Lord of the Sabbath even as he is. In 
 the following part of the context, to cut off all room for misconcep- 
 tion concerning the import of this phraseology, and the character 
 claimed in it, he informs the Jews in the verses immediately fol- 
 lowing, that he does all things which the Father does ; that the 
 Father shews htm all things, which himself does ; that he has life 
 in himself, even as the Father has life in himself; that, as the Father 
 gives life to whom he pleases, so does the Son; that it is the will of 
 the Father, that all men should honour the Son, even as they honour 
 himself; that those, who do not thus honour the Son, do not honour 
 the Father ; that the Son is constituted the only Judge of the quick 
 and the dead ; and that all, who are in the graves, shall hear, and 
 obey, his voice, and come forth to the Resurrection, either of life, or 
 damnation. Such is the comment of the Evangelist on this phrase ; 
 such are the proofs, that it is uttered in its simple and obvious mean- 
 ing. Who would imagine, that this meaning could be differently 
 understood by different readers, or be mistaken by any reader ? 
 
 In John x. 30, Christ said to the Jews assembled around him, / 
 and my Father are one. The unity, here challenged, seems not to 
 have offended them ; (see verse 36) but they attempted to stone 
 him, because he said I am the. Son of God ; as he informs us in the 
 verse last mentioned. Upon being asked by him, for what good 
 work they stoned him ; they replied, Fora good wor/c we stone thee 
 not, but blasphemy, because thou, being a manfmalcest thyself God. 
 It will be admitted by all men, who believe the Bible, that Christ 
 was a person of irreproachable benevolence and integrity. The 
 Jews declared to him, as the Reason why they were about to stone 
 him, that in saying, he was the Son of God, he being a Man, made 
 himself God. If then they had misapprehended his meaning, a 
 very moderate share of benevolence and integrity must have com- 
 pelled him to undeceive them ; much more must the perfect integ- 
 rity and benevolence of Christ have produced this effect. It is 
 impossible that he should be justified in voluntarily suffering this 
 imputed blasphemy to rest upon his good name ; and to prevent, as 
 it could not fail to prevent, their reception of his doctrines, pre- 
 cepts, and mission. This would have been voluntarily to lay a fatal 
 stumbling-block, or offence, before them : but he himself has said, 
 Wo to that man, by whom the offence cometh. It would, also, have 
 been voluntarily to leave the full impression of a falsehood, uttered 
 by himself, on their minds ; which would be the same, in a moral 
 view, as to utter intentionally the same falsehood. Finally ; under 
 this mistake they were about to murder him ; a crime which he 
 certainly could not fail of preventing, if they were influenced to 
 commit it merely by mistaking his meaning ; a thing so easily rec- 
 tified by his own explanation. It is certain, then, that they did 
 not mistake his meaning.
 
 SER. XXXV.] DIVINITY OF CHRIST. 
 
 But, to put the matter beyond all doubt, he himself has settled 
 the point. If, said he, 1 do not the works of my Father, believe me 
 not j but if I do, though ye believe not me, believe the works, that ye 
 may know and believe, that the Father is in me, and I in him.* 
 
 The same subject of controversy arose again, when Christ stood 
 as a prisoner before the Sanhedrim. After attempting in vain to 
 prove him guilty of any crime by various means, Caiaphas put him 
 upon oath, to tell the Sanhedrim whether he was the Christ, the Son 
 of God. Christ immediately replied in the affirmative. The high 
 Priest then rent his clothes ; and declared, that he had spoken blas- 
 vhemy ; viz. the very blasphemy of which the Jews had before ac- 
 cused him for the very same declaration j and the Sanhedrim pro- 
 nounced him guilty of death. Here, as in the former case, Christ 
 went on to challenge, unequivocally, the character denoted by this 
 phrase ; and said, Hereafter shall ye see the Son of Man sitting on 
 the right hand of power, and coming in the clouds of Heaven. Thus 
 we have the comment of St. John on this phrase ; declaring, that 
 Christ in using it made himself equal with God : the comment of the 
 Jewish people and Sanhedrim / declaring that Christ in using it was 
 guilty of blasphemy, because, that, being a man, he thus made him- 
 self God; and Christ himself, according directly with this interpre- 
 tation of it, justifying his own use of it with this meaning, and bring- 
 ing irresistible proofs, that he applied it, thus understood, to him- 
 self, with the most absolute truth and propriety. If we allow the lan- 
 guage, here used, to be used in the customary and obvious manner, 
 the only manner in which it could be understood by those to whom 
 it was addressed, and in which it can be understood by ninety-nine 
 hundredths of those who read it ; nay, further, if we do not assign it 
 a meaning, which each man must laboriously contrive for himself, 
 because the obvious meaning does not suit his own system ; or 
 must receive from another, who has for the same reason contrived 
 it in this manner; we must admit all this to be clearly and unques- 
 tionably said, and to determine the meaning of this phrase in the 
 text, beyond any rational debate. 
 
 If I have satisfactorily settled the meaning of this phrase, the 
 Text contains, among other things, the following important Doc- 
 trine : 
 
 THAT JESUS CHRIST is TRULY AND PERFECTLY GOD. This doc- 
 trine 1 shall attempt to maintain by a variety of considerations, ar- 
 ranged in the following manner. 
 
 I. I shall attempt to show, that Christ is spoken of in the Scrip- 
 tures as the true and perfect God: 
 
 II. That the Deity of Christ is the only ground of consistency in 
 the scheme of Redemption : 
 
 III. That the Jews, according to the opposite doctrine, are unjustly 
 charged with guilt inputting Christ to death. 
 
 * That the Jews understood Christ to confirm their construction of his words is 
 certain ; for St. John says that they now sought again to take him
 
 524 DIVINITY OF CHRIST. [SER. XXXV. 
 
 IV. That the Prophets and Apostles, according to the same doc- 
 trine, cannot be -vindicated from the sin of leading Mankind into 
 idolatry : 
 
 V. To these arguments from the Scriptures, I propose in another 
 place, to subjoin several testimonies to the same doctrine from Jews, 
 Christians, and Heathens. 
 
 I. I shall attempt to show, that Christ is spoken of in the Scrip- 
 tures as the true and perfect God. 
 
 This argument may be advantageously exhibited by showing, 
 
 I. That the Names of God ; 
 
 II. That the Attributes of God ; 
 
 III. 77m/ the Actions of God ; and 
 
 IV. That the Relations, which God sustains to his creatures, are 
 in the Scriptures ascribed to Christ ; and, 
 
 V. That divine worship is in the Scriptures required to be render- 
 ed, and by persons inspired zvas actually rendered, to Christ. 
 
 I. The Names of God are in the Scriptures ascribed to Christ. 
 
 1st. He is directly called God. 
 
 John i. I, In the beginning was the Word, and the Word was with 
 God, and the Word was God. In this passage St. John not only 
 declares Christ to be God, but to be eternal. In the beginning was 
 the Word. And in the following verse he declares that he is co- 
 eternal with God : The same was in the beginning with God : Words 
 exactly equivalent to those in Proverbs viii. 22, 23, where the same 
 truth is also asserted : The Lord possessed me in the beginning of 
 his way; before his works of old. I was set up from everlasting ; 
 from the beginning ; or ever the earth was. In the following verse 
 the Evangelist further declares, that Christ was the Creator of the 
 Universe, and that without him was not even one thing made, which 
 has been made.* In this passage of Scripture St. John has not 
 only declared, that Christ is God; but, to prevent any possible 
 mistake concerning what he meant by the word God, has told us, 
 that he is co-eternal with God the Father ; and that he is the Cre- 
 ator of every thing, which exists. Were the Scriptures allowed 
 to speak their own language, this single passage would decide the 
 controversy : for it is impossible to declare in stronger language, 
 or more explicit, that Christ is God in the highest sense, originally, 
 and without derivation. 
 
 Romans ix. 5, Of whom, as concerning the flesh, Christ came, 
 who is over all, God blessed, for ever. Amen. This passage cannot 
 be avoided, by any means except a resolute denial. 
 
 1 Timothy iii. 16, t Without controversy great is the mystery of 
 Godliness. God was manifest in the flesh, justified in the Spirit, 
 seen of Angels, preached unto the Gentiles, believed on in the world, 
 
 * See the Original. 
 
 t These Sermons were written before the results of Griesbach and others were 
 extensively known in this country. The author was satisfied from an examination 
 of these results, that the common is the genuine reading of the text.
 
 SER. XXXV.J DIVINITY OF CHRIST 52 5 
 
 and received up into glory. Nothing is more evident, than that 
 these things are said of Christ, and that they can be said of no 
 other. No other person, and no attribute, can be said to be God 
 manifested in the flesh, justified in the Spirit, seen of Angels, preach- 
 ed unto the Gentiles, believed on in the world, and received up into 
 glory. Let any person make the experiment : and he will find it 
 impossible to make the application of all these things to any other, 
 than the Redeemer. 
 
 Matthew i. 23, and Isaiah vii. 14, Behold a Virgin shall conceive, 
 and shall bring forth a son; and thou shall call his name Emman- 
 uel ; that is, God with us. Christ, therefore, is God with us. 
 
 2 Peter i. 1, To them, that have obtained like precious faith with 
 ns through the righteousness of God and ourSaviour, Jesus Christ. 
 According to the original, of our God and Saviour, Jesus Christ ; 
 <rs 0ss '^fiojv, xai 2w<r)og, I^rf*, Xpigx. The common translation is a vio- 
 /ation of the Greek ; and, besides, it is through the Righteousness 
 of Christ only, that the precious faith of the Apostles, and other 
 good men, is obtained. Jesus Christ is, therefore, our God and 
 Saviour. 
 
 Psalm xlv. 6, 7, quoted in Hebrews i. 8, 9, Unto the Son he saith, 
 thy throne, O God, is for ever and ever : a sceptre of righteousness 
 is the sceptre of thy kingdom. Thou hast loved righteousness, and 
 hated iniquity : therefore God, even thy God, hath anointed theewilh 
 the oil of gladness above thy fellows. This is addressed by God 
 the Father to the Son. The Father, therefore, has thought proper 
 to call the Son, God. Who can question the propriety of the ap- 
 plication ? That we may be assured, that he is called God in the 
 full and perfect sense, he declares, that the throne of the Son is for- 
 ever and ever. To whom, but God in the absolute sense, can an 
 everlasting throne, or dominion, be attributed ? 
 
 Revelation xxi. 5 7, And he that sat upon the throne said, be- 
 hold I make all things new ; and he said unto me, I am Alpha and 
 Omega, the beginning and the end, the Jirst and the last. He that 
 overcometh shall inherit all things, and I will be his God, and he 
 shall be my son. That it is Christ, who is spoken of in this pas- 
 sage, is evident by a comparison of Rev. i. 11, and Rev. iii. 21. 
 In the former of these passages Christ says, lam Alpha and Ome- 
 ga, the Jirst and the last. In the latter he says, To him, that over- 
 cometh, I will give to sit on my throne ; even as I overcame, and am 
 set down with my Father in his throne. In Rev. xx. 11, 12, we are 
 informed, that John saw a great white throne, and him that sat on it, 
 from whose face the heavens and the earth Jled away, and there was 
 found no place for them ; and that he saw the dead, small and great, 
 stand before God. He that sat upon the throne in Rev. xxi. 5, is 
 plainly the same person, who in chap. xx. 11, is exhibited as sit- 
 ting on the great white throne ; and this person we certainly know 
 to be Christ : because the Father judgeth no man, but hath com- 
 mitted all judgment unto the Son ; and because the throne, here
 
 526 DIVINITY OF CHRIST. [SER. XXXV 
 
 spoken of, is the throne of final judgment. In the second and third 
 of these passages Christ declares himself to be the Alpha and 
 Omega, the first and the last, or the beginning and the end ; and to 
 be set down upon the throne of his Father. In the first passage he 
 declares, that he will be a God to him that overcometh. In the last 
 he is declared by the Evangelist to be God. 
 
 There are many other passages, in which Christ is directly called 
 God. But these are sufficient to establish the point. 
 
 2dly. Christ is called the GREAT GOD. 
 
 Titus ii. 13, Looking for the blessed hope and glorious appearing 
 of the Great God, and our Saviour Jesus Christ. In the Greek it is 
 the Great God even our Saviour Jesus Christ, or our Great God and 
 Saviour Jesus Christ. God the Father will not appear at the 
 judgment. If then, Christ is not the Great God; God will not ap- 
 pear at the judgment at all. KOI, the conjunction here used, is 
 rendered exactly, in many cases, by the English word Even ; par- 
 ticularly in the phrase God and our Father, found Gal. i. 4, 1 Thess. 
 i. 3, 2 Thess. ii. 16, &c. In the last of these places the Transla- 
 tors have rendered it even, as they plainly ought to have done in 
 both the others : since the present rendering makes the Apostle 
 speak nonsense. 
 
 3dly. Christ is called the True God. 
 
 1 John v. 20, In his son Jesus Christ. This, in the original, This 
 Person, is the true God and eternal life. If this passage admits 
 any comment, it must be that of Christ himself; who says, I am 
 THE life; and that of the Evangelist: who in the first chapter of 
 this Epistle, and second verse, says, For the Life was manifested ; 
 and we have seen it, and bear witness, and shew unto you that eternal 
 Life, which was with the Father, and was manifested unto us. 
 
 4thly. Christ is called the Mighty God. 
 
 Psalms 1. 1 3, The mighty God, even the Lord hath spoken, and 
 called the earth from the rising of the sun unto the going down 
 thereof. Out of Zion, the perfection of beauty, God hath shined. 
 Our God shall come, and shall not keep silence ; afire shall devour 
 before him, and it shall be very tempestuous round about him. This 
 Psalm is a prediction of the last Judgment. In the first verse, the 
 Person, who comes to judge the world, and who speaks the things, 
 recorded in this Psalm, is called AL, ALEIM, JEHOVAH ; and is ex- 
 hibited as calling mankind before him from the rising of the sun to 
 his going down. In the second, he is represented as shining, or 
 displaying his glory, out of Zion ; that is, by his dispensations to 
 his Church. In the third, is described the awful splendour, with 
 which he will appear, the fire which shall consume, and the con- 
 vulsion which shall rend asunder, the world, at that great and ter- 
 rible day. But Christ alone will appear on that day ; and at his 
 presence the heavens shall pass away with a great noise ; and by 
 the fiaming fire, with which he will be surrounded, the elements will 
 melt zuith fervent heat, and the earth and the works that are therein
 
 SER. XXXV.] DIVINITY OF CHRIST. 537 
 
 'will be burnt up. Christ, therefore, is the GOD, the MIGHTY GOD, 
 the JEHOVAH, who is here mentioned. 
 
 Isaiah ix. 6, For unto us a Child is born j unto us a Son is given: 
 and the government shall be upon his shoulders : and his name shall 
 be called Wonderful, Counsellor, the Mighty God, the Father of the 
 everlasting age, the Prince of Peace. This child, this Son, is the 
 Mighty God ; the Father of the everlasting age, and the Prince of 
 Peace. He who admits, that a child, a son, is the mighty God, will 
 certainly admit, that this can be no other than Christ. He, who 
 does not, will charge Isaiah with uttering falsehood. 
 
 The same name, Wonderful, is also given to him by himself, 
 when appearing as an Angel ; or rather as the Angel, to Manoah 
 and his Wife, Judges xiii. 18, And the Angel of the Lord said unto 
 him, Why askest thou thus after my name ; seeing it is secret : in 
 the Hebrew, seeing it is Wonderful : the same word being used in 
 both these passages. The Hebrew words, which are translated 
 the Angel of the Lord, may be literally rendered THE ANGEL-JE- 
 HOVAH, or JEHOVAH-ANGEL : that is, He, who, though JEHOVAH, is 
 yet a MESSENGER.* For this view of the subject the Scriptures 
 themselves furnish the most ample authority. 
 
 In Isaiah xlviii. 12, and onward, we have these words : Hearken 
 unto me, O Jacob, and Israel my called. I am He; I am thejirst, 
 I also am the last. Mine hand also hath laid the foundation of the 
 earth, and my right hand hath spanned the heavens. I call unto 
 them : they stand up together. Come ye near unto me ; hear ye 
 this: I have not spoken in secret from the beginning ; from the time 
 that it was, there am I. And now the LORD God and his Spirit hath 
 sent me. Thus saith the LORD, thy Redeemer, the Holy One of 
 Israel: I am the LORD thy God. Here the Person speaking in- 
 forms us that he is the First and the Last ; that he has founded the 
 earth, and spanned the heavens ; that he is JEHOVAH God, the Re- 
 deemer, and the Holy One of Israel ; and yet he says, that the Lord 
 Jehovah and his Spirit hath sent him ; or, as Origen and Lowth 
 translate it, The Lord JEHOVAH hath sent me and his Spirit. The 
 Person sending, therefore, is JEHOVAH ; and the Person sent is also 
 JEHOVAH. 
 
 The same Person, under the appearance, and by the name of 
 a Man, wrestled with Jacob at Peniel, and there gave him the name 
 Israel, or a Prince of God : assigning for it th'\s remarkable reason : 
 For as a Prince hast thoupower with God, and with men, and hast 
 prevailed. After asking his name, and receiving a blessing from 
 him, (upon which he departed) Jacob called the name of the place 
 Peniel ; for, said he, I have seen God face to face, and my fife is 
 preserved. 
 
 This Person is called by Hosea, God, the Angel, and JEHOVAH. 
 He had vower with God ; yea, he had power over the Angel, and 
 
 See Horsley't New Translation of Hosea. Appendix
 
 528 DIVINITY OF CHRIST [SER XXXV. 
 
 prevailed. He had wept, and made supplication unto him. He 
 found him in Bethel ; and there he spake with us, even JEHOVAH, 
 God of Hosts. Horsley, whose biblical opinions will rarely be 
 disputed with success, has the following observations on this sub- 
 ject. " This Man, therefore, of the book of Genesis, this Angel of 
 Hosea, who wrestled with Jacob, could be no other than the JEHO- 
 VAH-ANGEL, of whom we so often read in the English Bible, under 
 the name of the Angel of the LORD." A phrase of an unfortunate 
 structure, and so ill conformed to the original, that, it is to be feared, 
 it has led many into the error of conceiving of the LORD as one 
 person, and of the Angel as another. The word of the Hebrew, 
 ill rendered "the LORD," is not, like the English word, an appel- 
 lative, expressing rank, or condition ; but it is the proper name 
 JEHOVAH. And this proper name JEHOVAH is not, in the Hebrew, 
 a genitive after the noun substantive " Angel," as the English 
 represent it ; but the words mm, and 1*60, " JEHOVAH," and 
 "Angel," are two substantive nouns, in apposition; both speaking 
 of the same person ; the one by the appropriate name of the Es- 
 sence ; the other by a title of Office. " JEHOVAH-ANGEL" would 
 be a better rendering. The JEHOVAH-ANGEL of the Old Testa- 
 ment is no other than He, who, in the fulness of time, was incar- 
 nate by the Holy Ghost of the Virgin Mary. 
 
 According to the scheme of these observations, Manoah under- 
 stood the character of the Angel who appeared unto him : for he 
 said unto his Wife, verse 22, We shall surely die, because we have 
 seen God. In the same manner is the same Person presented to 
 us, Malachi iii. 1, Behold. I will send my Messenger, and he shall 
 prepare the way, before me ; and the Lord, whom ye seek, shall sud- 
 denly come to his temple ; even the Angel of the covenant whom ye 
 delight in : behold, he shall come, saith the Lord of Hosts. In 
 Luke vii. 27, Christ speaking of John the Baptist, says, This is he, 
 of whom it is written. Behold I send my Messenger before thy face, 
 who shall prepare thy way before thee. John the Baptist was, 
 therefore, the Messenger, who was to prepare the way j and the Lord, 
 even the Angel of t/ie covenant, was Christ. The person, also, 
 speaking, who is here called JEHOVAH OF HOSTS, and who says, 
 this Messenger shall prepare the way before himself, is also Christ. 
 
 5thly. Christ is called the God of Israel. 
 
 Exodus xxiv. 9, 1C, Then went up Moses and Aaron, Nadab and 
 Abihu, and seventy of the elders of Israel. And they saw the God 
 of Israel. Psalm Ixviii. 17, 18, The chariots of God are twenty 
 thousand, even thousands of Angels. The Lord is among them, as 
 in Sinai, even the holy place. Thou hast ascended on high, thou 
 hast led captivity captive, thou hast received gifts for Men. Ephe- 
 sians iv. 8, Wherefore he sailh, When he ascended on high, he lea 
 captivity captive, and gave gifts unto Men. Now that he ascended, 
 what is it, but that he descended first into the lower parts of the 
 earth? He that descended is the same, a/so, that ascended up far
 
 SER. XXXV.] DIVINITY OF CHRIST. 
 
 above all heavens, that he might Jill all things, and he gave some 
 Apostles, and some prophets, ic. Here the Apostle informs us, 
 that the person, who ascended on high, and led captivity captive, is 
 Christ. The Psalmist informs us, that the person, who ascended 
 on high, and led captivity captive, is the Lord, who appeared in 
 Sinai. And Moses informs us, that the Lord, zvho appeared in 
 Sinai, was the God of Israel. We also know, that no man hath 
 seen God, the Father, at any time. Christ therefore is the God 
 of Israel. Of course, the God of Israel, so often mentioned in 
 the Old Testament, is every where, peculiarly Christ. 
 6thly. Christ is called JEHOVAH. 
 
 On this subject Horsley observes, " The word JEHOVAH, being 
 descriptive of the Divine Essence, is equally the name of every 
 one of the Three Persons in that Essence. The compound JEHO- 
 VAH-SABAOTH belongs properly to the second Person, being his 
 appropriate demiurgic title ; describing, not merely the Lord of 
 such armies, as military leaders bring into the field, but the unmade, 
 self-existent Maker and Sustainer of the whole array and order of 
 the Universe." 
 
 Isaiah vi. 1, and 3, In the year that King Uzziah died, I saw 
 JEHOVAH* sitting on his throne, high and lifted iip, and his train 
 filled the Temple, and one of the Seraphim cried to another, and 
 said, Holy, Holy, Holy, is Jehovah of Hosts: and again, in the 5th, 
 8th, llth, and 12th verses of the same chapter. St. John, quoting 
 the 9th and 10th verses of this chapter, in his Gospel, chapter xii. 
 40, says, These things said Esaias, when he saw his, that is, Christ's 
 glory, and spake of him. To prove beyond controversy, that 
 Christ is the JEHOVAH OF HOSTS, here mentioned, I observe that 
 no person is spoken of in the chapter, except Uzziah, JEHOVAH OF 
 HOSTS, the Seraphim, the prophet Isaiah, and the people of Israel. 
 The Seraphim and the people of Israel, being mentioned only in 
 the aggregate, must be laid out of the question. Christ, therefore, 
 being, by the decision of the Evangelist, spoken of in this chapter, 
 must be either the prophet himself, King Uzziah, or JEHOVAH OF 
 HOSTS. It happens also, unfortunately for Unitarians, that the 
 prophet saw the glory of no other person, but JEHOVAH OF HOSTS; 
 yet St. John assures us, he saw the glory of Christ. St. John's 
 opinion on this subject we cannot mistake, if we remember, that 
 he commences his Gospel in this manner : In the beginning was 
 the Word, and the Word was with God, and the Word ivas God. 
 
 Isaiah xl. 3, The voice of him that crieth in the wilderness, Pre- 
 pare ye the way of JEHOVAH, make straight in the desert, a highway 
 for our God. John the Baptist, when asked by the Messengers of 
 the Sanhedrim, Who art thou ? answered, John i. 23, / am the 
 voice of one crying in the wilderness, Make straight the way of the 
 LORD, as saith the Prophet Esaias. St. Matthew, speaking of John 
 
 * Lowth's Notes on this Verse 
 VOL. I. 07
 
 530 DIVINITX" OF CHRIST. [SER. XXXV 
 
 the Baptist, chapter iii. 3, says, This is he that was spoken of by 
 Esaias the Prophet, saying, The voice of one crying in the wilder- 
 ness, Prepare ye the way of the LORD, make his paths straight. 
 From these passages, compared, it is evident, that Christ, before 
 whom John cried, was the LORD, whose way he directed thus to 
 be prepared in the wilderness ; the JEHOVAH, spoken of by the 
 Prophet; the Jehovah of Hosts, who said, Malachi iii. 1, Behold, 
 I will send my messenger before MY face, and he shall prepare the 
 way before ME. 
 
 Exodus iii. 2 G, And the ANGEL-JEHOVAH appeared unto him, 
 inajlame of jire, out of the midst of a bush : and he looked, and 
 behold the bush burned with fire, and the bush was not consumed. 
 And Moses said, I will now turn aside, and see this great sight, why 
 the bush is not burned. And when JEHOVAH sazv, that he turned 
 aside to see, GOD called unto him, out of the midst of the bush, and 
 said, Moses, Moses ! And he said, Here am I. And he said, Draw 
 not nigh hither : put off thy shoes from off thy feet ; for the place 
 whereon thou standest is holy ground. Moreover he said, I am the 
 God of thy Father, the GOD of Abraham, the GOD of Isaac, and the 
 GOD of Jacob. And Moses hid his face, for he was afraid to look 
 upon God. In this passage we are informed, that the ANGEL- JE- 
 HOVAH appeared to Moses, in the burning bush, and said to him, 1 
 am the GOD of Abraham, the GOD of Isaac, and the GOD of Jacob. 
 The word Angel, as you well know, denotes a person sent; and, 
 of course, implies a person sending. The Person here sent is 
 called JEHOVAH, and styles himself the GOD of Abraham. It needs 
 no words to show, that the Person sent cannot be GOD the FA- 
 THER ; or that he must be the Angel of the Covenant, GOD the 
 Sox. Christ therefore is the JEHOVAH, mentioned in this passage, 
 as the GOD of Abraham, the GOD of Isaac, and the GOD of Jacob. 
 
 The application of these peculiar names of the Godhead to our 
 Saviour furnishes, in my view, an unanswerable argument to prove 
 his divinity: for, 
 
 1st. In Isaiah xlii. 8, God says, I am JEHOVAH, that is my name, 
 and my glory I will not give to another. 
 
 In this passage, GOD declares, that he will not give his name, or 
 glory, both terms meaning here the same thing, to another. Yet, 
 in the word of this same God, his several peculiar and distin- 
 guishing names are given to Jesus Christ; not indeed communi- 
 cated to him; but applied to him, as his own original, proper ap- 
 pellations. This we are taught, at large, Exodus xxiii. 20, 21, 
 Behold I send an Angel before thee, to keep thee in the way, and to 
 bring thee into the place which I have prepared. Beware of him, 
 and obey his voice ; provoke him not : for he will not pardon your 
 transgressions, for MY NAME is IN him. Here we are informed, 
 that the Angel, sent before the Israelites, would not pardon their 
 transgressions, if they provoked him ; and are thus certainly taught, 
 that he possessed the right and power of pardoning sin. But who
 
 SER. XXXV. J DIVINITY OF CHRIST. 531 
 
 can forgive sins, except GW? We are further informed, that the 
 Name of God is in this Angel; not that it is given, or communicated, 
 to him, but that it exists in him, and belongs to him, originally. 
 What this Name is, the passage, last quoted from Isaiah, declares 
 to us ; I am JEHOVAH, that is my Name. It is also declared, in the 
 same manner, to Moses, when asking of God, Exodus iii. 13, 
 What was his Name, that he might declare it to the children of Is- 
 rael. And God said unto Moses, I AM THAT I AM. Thus shall ye say 
 unto the children of Israel, I AM Jutth sent me unto you. It is hardly 
 necessary to remark, that the name I AM has the same import with 
 JEHOVAH. All this is rendered perfectly consistent, and obvious, 
 by the Scriptural accounts of Christ. I and my Father are one, 
 said our Saviour to the Jews. 
 
 For God, therefore, in his own word, to give, or apply, his name, 
 Dr glory, to Christ, is not to give it to another; but to apply to 
 Christ names, which are his own proper appellations. But, ac- 
 cording to the Unitarian doctrine, this assertion, on the part of 
 God, cannot be true. The doctrine therefore is false ; for Let God 
 be true, but every man a liar ; that is, every man, who opposes God, 
 
 2dly. In Deuteronomy xxxii. 39, in Isaiah xliii. 10, xliv. 6, 8, 
 and xlv. 5, 14, 21, and in various other places, God says, that there 
 is no God beside him ; that there is none else ; and that he knows 
 not any. Yet Christ is called God, and announced by other names 
 of the Deity, in the several passages abovementioned, and in many 
 others ; and this by the same God, who made this declaration. 
 That he is not so called, in a subordinate, delegated, or derived 
 sense, is unquestionably evident; first, from the titles given to him, 
 viz. The True God; The Mighty God ; The Great God j The God 
 of Israel ; Jehovah; and lam ; all of them names, never given in 
 the Scriptures to any being, but the Deity : secondly, from the 
 things ascribed to Christ in the same passages ; many of which, as 
 you must have observed, cannot be predicated of any being, ex- 
 cept the one living and true God. 
 
 If it be admitted, then, that the Scriptures speak language which 
 is to be understood in its customary sense, the only sense in which 
 it can be intelligible to those to whom it was addressed, and to 
 ninety-nine hundred ths of those for whom the Scriptures were 
 written ; if it be admitted, that God has chosen the most proper 
 terms to communicate true ideas of himself to mankind ; it cannot 
 be denied, that Jesus Christ is truly, and perfectly, GOD.
 
 SERMON XXXVI. 
 
 DIVINITY OF CHRIST. PROOFS FROM THE ATTRIBUTES AND 
 
 ACTIONS ASCRIBED TO HIM. 
 
 ROMANS viii. 3, 4. For what the Law could not do, in that it was weak through the 
 flesh, God, sending his own Son in the likeness of sinful flesh, and for sin, con- 
 demned Sin in the flesh ; That the righteousness of the Law might be fulfilled in 
 us, who walk not after the flesh, but after the Spirit. 
 
 For God, sending his own Son in the likeness of sinful flesh, and of a sin-offering, 
 hath condemned sin in the flesh, (the thing impossible to the Law, because it was 
 weak through the flesh :) That the righteousness of the Law may be fulfilled by us 
 who walk not according to the flesh, but according to the Spirit. 
 
 Dr. Macknight's Translation. 
 
 IN the preceding discourse I observed, that the great and com- 
 manding doctrines of Christianity are briefly declared in this pas- 
 sage of Scripture ; and, as such, recited the following : 
 
 I. That the Law could not destroy Sin in Man : 
 
 II. That God has accomplished this work by sending his own Son 
 into the world : 
 
 III. That this was done, in order that the righteousness of the 
 Law might be fulfilled by Christians. 
 
 As the first of these propositions had been sufficiently discussed ; 
 I proposed, in a series of Sermons, to examine the second; and to 
 commence the examination by inquiring into the character of him, 
 who is here called GOD'S OWN SON. After reciting several scriptu- 
 ral comments on this phrase, I asserted, that it contains the follow- 
 ing important Doctrine : 
 
 That Jesus Christ is truly and perfectly God. 
 
 This doctrine I proposed to illustrate under several heads of Dis- 
 course, then specified ; the first of which was, 
 
 That Christ is spoken of, in the Scriptures, as the True and Per- 
 fect God. 
 
 The argument, contained in this proposition, I proposed to ex- 
 hibit by showing, that the 
 
 Names, 
 
 Attributes, and 
 
 Actions of God, together with the 
 
 Relations, which he sustains to his creatures, are in the Scriptures 
 ascribed to Christ ; and, That divine worship is in the Scriptures re- 
 quired to berendered, and by persons inspired was actually rendered, 
 to him.
 
 SER. XXXVI.] DIVINITY OF CHRIST. 
 
 533 
 
 The first of these subjects, viz. the Names of God, I then show- 
 ed, at sufficient length for my design, to be abundantly applied to 
 Christ in the Scriptures. I now propose to exhibit this truth con- 
 cerning the Attributes. 
 
 I. The peculiar attributes of God are ascribed to Christ in the 
 Scriptures. 
 
 1st. Eternity. 
 
 Revelation i. 10, 11. &c. I was in the Spirit on the Lord's Day, 
 and heard behind me a great voice as of a trumpet, saying, I am Al- 
 pha and Omega, thejirst and the Last, and I turned to see the voice 
 that spake with me ; and, being turned, I sazo seven golden candle- 
 sticks j and, in the midst of the seven candlesticks, one like unto the 
 Son of Man ; and when I saw him I fell at his feet as dead : and he 
 laid his right hand upon me, saying unto me, Fear not, I am the 
 First and the Last, I am he, that liveth and was dead, and behold, 
 I am alive for evermore, Amen. 
 
 Revelation ii. 8, These things saith the First and the Last, who 
 was dead and is alive. 
 
 Isaiah xliv. 6, THUS SAITH JEHOVAH, King of Israel, and his 
 Reedeemer, JEHOVAH OF HOSTS, I am the First, and I am the Last, 
 and beside me there is no God. 
 
 Isaiah xlviii. 12, Hearken unto me, O Jacob, and Israel my call- 
 ed; lam he ; I am the First ; I also am the Last. Mine hand, also, 
 hath laid the foundation of the earth, &c. 
 
 In the two first of these passages, it will not, for it plainly can- 
 not, be disputed, that the person, spoken of by St. John, and 
 afterwards speaking of himself, who was like unto the Son of Man 
 who was dead, is alive, and liveth for ever more, was Christ ; and 
 this person in four instances declares himself to be the First and 
 the Last : the strongest assertion, that Eternity past, and to come, 
 belongs to himself. If he is the First, none can have been before 
 him : if he is the Last, none can be after him. 
 
 In the two last passages, from the Prophet Isaiah, (the latter of 
 which has in the preceding discourse been clearly proved to be 
 written concerning Christ) JEHOVAH or HOSTS, who declares, 
 that beside himself there is no God, declares also, that He is the 
 First, and that He is the Last. This language, with mathematical 
 certainty, is attributable to but one being ; and that being is the 
 only living and true God. 
 
 Proverbs viii. 22, 23, The Lord possessed me in the beginning 
 of his way, before his works of old. I was set up from everlasting, 
 from the beginning, or ever the earth was. 
 
 That the Person, here spoken of under the name of Wisdom, is 
 Christ, cannot be rationally questioned by any man, who reads this 
 chapter with attention ; especially, if he compares it with the ac- 
 count, given by the same Person, of himself, in the first chapter of 
 the same book ; where he exhibits himself as the Judge, and Re-
 
 534 DIVINITY OF CHRIST. [SER. XXXVI. 
 
 warder, of mankind. To place the matter out of doubt, St. Paul 
 informs us, that Christ is the Wisdom of God. But this Person says, 
 he was set up from everlasting. 
 
 Micah v. 2, And thou, Bethlehem Ephrata, though thou be little 
 among the thousands of Judah, yet out of thee shall he come forth 
 unto me, that is to be Ruler in Israel ; -whose goings forth have been 
 from of old, from everlasting : In the Hebrew, from the days of 
 eternity. This passage was, in a sense, proverbially, acknowledged 
 by the Jewish nation to be a prophecy of Christ. See Matt. ii. 6, 
 where it is*quoted, as such, by the Pharisees, in answer to Herod^s 
 inquiry concerning the birth-place of the Messiah. Besides, God, 
 speaking in the passage itself, says, Yet out of thee shall he come 
 forth unto me, &c. Here He, whose goings forth have been from 
 the days of eternity, is said by another Person to come forth unto 
 the Person speaking ; that is, unto God the Father. 
 
 John i. 1, 2, In the beginning was the Word, and the Word was 
 with God, and the Word was God. The same was in the beginning 
 with God. 
 
 1 John v. 20, This is the True God, and or even, the Eternal 
 Life. 
 
 The names Jehovah, I am, and / am that I am, already proved 
 to belong to Christ, are also the strongest expressions of original 
 and eternal existence. The phrase, lam, Christ in a peculiar 
 manner applies to himself. John viii. 58, And Jesus said unto 
 them, Verily verily I say unto you, before Abraham was I am, 
 John viii. 24, If ye believe not that I am, ye shall die in your sins. 
 Matthew xxviii. 20, Lo, lam with you alway, &ic. Here Christ 
 does not say, Before Abraham was, I was ; or I will be with you 
 alway; but lam, teaching us explicitly, that past and future are 
 perfectly present to himself; and that his own existence is one pre- 
 sent time. 
 
 2dly. Both by these names, and by other ascriptions of Eternity 
 to Christ, he is declared to be underived, or self-existent. 
 
 He who is the First, he whose existence is one present time, ne- 
 cessarily exists only of himself. 
 
 3dly. Omnipotence is directly ascribed to Christ. 
 
 Rev. i. 8, / am Alpha and Omega, the Beginning and the End- 
 ing, saith the Lord, who is, and who was, and who is to come, the 
 Almighty. In the llth verse of this chapter Christ utters these 
 words of himself. Either, then, there are two persons, who truly 
 say these things, each of himself; or Christ declares them of him- 
 self in both these verses. The choice in this alternative I willingly 
 leave to the Unitarians : for, either way, the great question in de- 
 bate is determined with equal certainty. If Christ speaks the 
 words in the 8th verse, he is the Almighty ; if not, there are two 
 Persons, who are the Alpha and the Omega, the First and the Last. 
 Origen comments on these words in the following manner : " And 
 that thou mayest know the Omnipotence of the Father and the Son
 
 SER. XXXVI-1 DIVINITY OF CHRIST. 
 
 535 
 
 to be one and the same, hear John speaking in the Revelation in 
 this manner. These things saith the Lord God, who is, and who 
 was, and who is to come ; the Almighty : for who is the Almighty 
 to conic, except Christ?" Origen supposed ' o "e^ofisvos to indicate 
 the coining of Christ at the clay of Judgment. Psalm xlv. 3, Gird 
 thy sw-dnpon thy thigh, O J\Iost Mighty. He who is most mighty 
 is plainly Almighty. Matthew xxviii. 18, And Jesus came, and 
 spake unfa tkem, saying, All power is given unto me in Heaven and 
 m Earth. The Greek word here is t^xtim; the most proper mean- 
 ing of which u authority, control, or dominion. But he, who has 
 the authority, control, or dominion, over all things, unquestionably 
 possesses all puvtr, in the original and absolute sense. 
 
 This control w.^3 manifested by Christ in the obedience of dis- 
 eases, life, and death, the elements of this world, and Angels both 
 good and evil, to bis command. The manner, in which he exer- 
 cised his control over all these things, was, it should be remembered, 
 the same, which he u.-ed at the creation. In both cases he spoke, 
 and it was done. The bread, with which he fed the two companies 
 of four thousand, and five thousand, men, came into existence, just 
 as the Heavens and the Earth had before done, in obedience to his 
 mere pleasure. To the leper he said, / will $ be thou clean; to 
 the deaf ears, Be opened; to the blind, Receive thy sight ; to the 
 demons, come out of the man; and to the winds and waves, Peace? 
 be still: as he had before said, Let there be light ; and was in the 
 same manner obeyed. The most proper mode, however, of ex- 
 hibiting the Omnipotence of Christ, is to appeal to those acts by 
 which it is peculiarly displayed. When we read John i. 3, All 
 things were made by him, and without him was not any thing made 
 which was made ; and Hebrews i. 2, Upholding all things by the 
 word of his power-, we are presented with the strongest possible 
 proofs, that his power is unlimited. He, who created, and who 
 upholds, the Universe, plainly can do every thing, which in its 
 nature is possible ; and is in the absolute sense Omnipotent. 
 
 4thly. Omniscience is also ascribed to Christ. 
 
 John xxi. 17, Peter saith unto him, Lord, thou knowest all things. 
 To this ascription of Omniscience Christ makes no reply ; and, 
 therefore, admits it in its full latitude. If it had not been true ; it 
 is impossible, that he should have permitted Peter to continue in 
 so dangerous an error. 
 
 Matthew xi. 27, All things are delivered unto me of my Father, 
 and no one knoweth the Son, but the Father : neither knowcth any 
 one the Father, save the Son ; and he, to whomsoever the Son will 
 reveal him. In this passage both the Omniscience and incompre- 
 hensibility of Christ are declared by himself. He, who knows the 
 Father, is Omniscient. He, who is known only by the Father, is 
 incomprehensible. 
 
 No exercise of Omniscience is more peculiarly declaratory of 
 this perfection, than searching the heart ; and none more peculiarly
 
 536 DIVINITY OF CHRIST. [SER. XXXVI. 
 
 challenged by God as his sole prerogative. Accordingly, 1 Kings 
 viii. 39, Solomon, addressing himself to God in his prayer at the 
 dedication of the Temple, says, For thou, even thou only, knowest 
 the hearts of all the children of Men. Yet, Revelation ii. 23, Christ 
 says, And all the churches shall know, that I am he, who searcheth 
 the reins and the hearts : and St. John, chapter ii. 23, 24, says Now, 
 when he was in Jerusalem, at the passover, in the feast day, many 
 believed in his name, when they saw the miracles which he did. But 
 Jesus did not commit himself unto them, because he knew all men. 
 Accordingly, in Matthew ix. 4, it is said, And Jesus, knowing their 
 thoughts : in Matthew xii. 25, And Jesus knew their thoughts : in 
 Luke v. 22, When Jesus perceived their thoughts: in Luke vi. 8, 
 But he knew their thoughts: in Luke ix. 47, And Jesus perceiving 
 the thought of their heart : and in Luke xi. 17, But he, knowing their 
 thoughts. In all these passages we have the most absolute proof, 
 that it is the prerogative of Christ to search the heart ; and that, 
 therefore, he is the God, to whom Solomon prayed. The same 
 truth is also declared in the fullest manner by Christ in each of his 
 messages to the seven Churches, in the verses beginning with 7 
 know thy works, &c. See Rev. ii. iii. 
 
 5thly. Omnipresence is ascribed to Christ. 
 
 Matthew xviii. 20, Where two or three are gathered together in 
 my name, there am I in the midst of them. This fact, the gather- 
 ing together of persons in the name of Christ, has from the times 
 of the Apostles yearly existed in many thousands of places. Yet 
 Christ according to his own declaration is in the midst of all these 
 assemblies. 
 
 Matthew xxviii. 20, Lo, I am with you alway, even unto the end 
 of the world. Here Christ declares, that he is with the Apostles, 
 and succeeding Ministers, alway, unto the end of the World. But 
 Ministers are in a sense scattered through the world. With all 
 these Christ has promised alway to be present. 
 
 Unitarians object against this interpretation of this passage that 
 *eus TV tfuvrsXs'iag <rs "aiwvog ought to be rendered unto the end of 
 the age. To this I answer,//, that this phrase is used three times 
 in the Gospel of St. Matthew by Christ himself: Matthew xiii. 39, 
 40, and 49, The harvest is the end of the World : as therefore the 
 tares are gathered and burned in the fire, so shall it be in the end of 
 this world: and again, So shall it be at the end of the world ; the 
 Angel shall come forth, and sever the wicked from among the just. 
 These, if I mistake not, are the only instances, in which the phrase 
 is used at all ; and in all these, except the passage now in dispute, 
 it certainly signifies the end of the World, at the general Judgment. 
 There is no warrant for supposing, that Christ, who used it in this 
 sense in three instances out of four, totally varied his meaning in 
 the fourth instance, without giving any notice of such variation. 
 
 Secondly, If the interpretation, contended for, be admitted; the 
 passage will still equally declare the truth alleged from it. For,
 
 SER. XXXVI.] DIVLMTT OF CHRIST. 537 
 
 if Christ was present alway with the Apostles, only to the end of 
 the Jewish age, he is Omnipresent. They preached throughout a 
 great part of the world. But no being could be present with them 
 alway, in these separate and distant regions, but he whojilletk all 
 things. Ephesians iv. 10. 
 
 To avoid the difficulty, which is presented to the Unitarians by 
 this passage, Mr. Belsham, one of the most considerable Socinian 
 writers at the present time, informs us, that Christ was with St. 
 Paul; and, I presume therefore, with the other Apostles : since 
 the promise was made personally to them ; by his bodily presence, 
 which yet was invisible. Accordingly, Christ must be supposed to 
 have been constantly, and most rapidly, flying, throughout that age, 
 from place to place, and from Apostle to Apostle. I cannot but 
 blush for human nature, to see such wretched subterfuges resorted 
 to by a man, styled a Minister of the Gospel, as serious comments 
 on the Word of God ; for the sake of escaping from the plain mean- 
 ing of his direct declarations; and for the sake of retaining a sys- 
 tem, palpably contradictory to those declarations. What mind does 
 not revolt at such a debasing representation of the Redeemer 7 
 Surely this gentleman might have recollected, that St. Peter said, 
 that the Heavens must receive Christ until the times of the restitu- 
 tion of all things; that St. Paul said, When he had purged away 
 our sins, by himself on the cross, he sate down at the right hand of 
 the Majesty on high : that Christ himself said to his disciples, and 
 now I go my way to Him that sent me ; and to the Father, in his in- 
 tercessory prayer, and now I am no more in the world; but these 
 are in the world; and I come to thee. 
 
 But this interpretation will not help the Unitarians over the diffi- 
 culty. He could not, on this plan, be with them alway; and there- 
 fore his promise could not be fulfilled. Besides, this promise, thus 
 understood, would be scarcely at all applicable to the purpose, for 
 which it was given ; viz. the support and consolation of those, who 
 should disciple, and baptize, all ?iations : for these, existing in every 
 age, as well as in many countries, unto the real end of the world, 
 need alike the blessing, which is promised. 
 
 This is one of the instances, in which a meaning, laboriously 
 contrived to make the Scriptures accord with a j^reconceived sys- 
 tem, is substituted for the obvious and true one ; and may serve as 
 a representative of the rest. 
 
 Gthly. Immutability is ascribed to Christ. Hebrezcs xiii. 8, Jesus 
 Christ, the same yesterday, to-day, and for ever. 
 
 Psalm cii. 27, &c. quoted Hebrews i. 10, &c. And thou, Lord, 
 in the beginning, hast laid the foundations of the Earth, and the 
 Heavens are the works of thy hands. They shall perish, but thou 
 rcmaincst ; yea, all of them shall wax old as doth a garment, and 
 as a vesture shah thou change them, and they shall be changed ; 
 but thou art the same, and thy years shall have no end. This pas- 
 sage is declared by St. Paul to be spoken of Christ, as I shall have 
 
 VOL. I. 68
 
 538 DIVINITY OF CHRIST. [SER. XXXVI. 
 
 occasion to show more particularly hereafter: and in both passages 
 he is declared to possess absolute immutability. On this subject 
 I argue in the following manner: 
 
 If Christ is unchangeable ; he is so, either because his faculties 
 are so immensely great, and his character so perfectly good, as to be 
 incapable of change, cither by increase or diminution ; or, if the sup- 
 position be possible, because he possesses a mind, which, having 
 originally received all its ideas, is unable, by means of its singular 
 constitution, either to lose any of those which it has received, or, to 
 receive any more ; and which, having originally possessed a certain 
 degree of energy, and moral worth, is, by its singular nature, also, 
 made incapable in both these respects of any alteration. No words 
 are necessary to show, that every new idea makes a real change 
 in the recipient; and that, therefore, every Intelligent creature 
 changes of necessity every day, in the manner, which we actually 
 behold. 
 
 That Christ is not unchangeable, according to the latter of these 
 suppositions, will, I suppose, be admitted without a debate. For 
 though I have made the supposition, it is, I think, clearly incon- 
 sistent with the essential nature of an Intelligent being. No such 
 being, turning his mind to the objects, by which thought is excited, 
 can possibly fail of receiving new ideas. Besides, that Christ is 
 not in this manner unchangeable is certain, from Luke ii. 52, And 
 Jesus increased in wisdom and stature, and in favour with God and 
 man. Here it is asserted, not only that he changed, when twelve 
 years of age, but so perceptibly as to have the change dstinctly 
 marked by those around him. 
 
 Therefore, by necessary consequence he, concerning whom this 
 attribute is asserted, is infinitely different in nature from the Infant, 
 which was born of the Virgin Mary $ and was united to that Infant 
 by a mysterious union, so as to become one person, denominated, 
 with strict propriety, by the one name Jesus Christ, or the Anoint- 
 ed Saviour. 
 
 II. The peculiar Actions of God are ascribed to Christ in the 
 Scriptures. 
 
 On this subject I observe, 
 
 1st. That the Creation of all things is ascribed to Christ; 
 
 John i. 3, By him all things were made ; and without him was 
 not even one thing made, which hath been made. 
 
 Colossians i. 16, For by him were all things created, that are in 
 heaven and that are in earth, visible and invisible, whether they be 
 thrones, or dominions, or principalities, or powers, all things were 
 created by him and for him. 
 
 Hebrews i. 10, quoted from Psalm cii. 25, Thou Lord in the be" 
 ginning hast laid the foundations of the earth ; and the heavens are 
 the work of thy hands. 
 
 It has been denied, that this last passage is applied by the Apos- 
 tle to Christ; but the denial cannot, I think, have proceeded even
 
 SER. XXXVI.] DIVINITY OF CHRIST. 539 
 
 from prejudice. It must have resulted from absolute inattention. 
 In the 7th verse the Apostle says, And of the angels he sailh, Who 
 maketh his angels spirits, and his Ministers aflame of fire. But 
 unto the Son he saith, What? Two things, which follow. The first, 
 quoted from the xlvth Psalm, beginning Thy throne, God, is for 
 ever and ever; the second, quoted from Psalm cii. and beginning 
 with Thou Lord in the beginning hast laid the foundations of the 
 earth : and these two are coupled by the conjunction Ka, or and.* 
 In this manner the passage has meaning, and syntax ; but, without 
 it, has neither. If the passage be not applied to Christ by the 
 Apostle, he departs entirely from his discourse, begun before, and 
 continued after, this passage ; that is, carried through the whole 
 chapter ; and inserts these three verses, containing, according to 
 this scheme, not even a parenthetical reference to any thing in the 
 chapter, nor indeed to any thing in the whole book. In the mean 
 time, the and, by which it is connected with the former quotation, 
 and which determines it, beyond debate, to be a part of the speech 
 of tne Fainer to the Son, makes it, according to this scheme, to be 
 ungrammatical nonsense. Surely such writing ought not to be at- 
 tributed to the Apostle Paul ; even if we regard only his charac- 
 ter, as a man of understanding. It ought, however, to be remark- 
 ed, that for the present purpose the passage may be dispensed 
 with, without any disadvantage : those, which remain, being abun- 
 dantly sufficient to establish the point. In the two former of these 
 passages it is asserted, that all things in Heaven and in earth, risi- 
 ble and invisible ; nay, that every thing which has been made, with- 
 out the exception even of one ; were created by Jesus Christ : in the 
 latter, the heavens and the earth, the Jewish appropriate phrase to 
 denote the Universe, are declared to be the work of his hands. 
 
 On these passages I observe, that, if a person, thoroughly ac- 
 quainted with language, were to sit down purposely to express the 
 proposition, that Christ created all things, he could not find words 
 to express it more clearly, and decisively, than those, which con- 
 vey to us each of these scriptural declarations. St. John, particu- 
 larly, has gone the utmost length, which human language will per- 
 mit ; when, after saying, And by him all things ivere made, he 
 subjoins, and without him was not even one thing made, which has 
 been made. 
 
 2dly. The preservation of all things is also ascribed to Christ in 
 the most explicit manner. 
 
 Colossians i. 17, By him, that is, Christ, do all things consist. 
 
 Hebrews i. 1,2, God, who at sundry times, and in divers man- 
 ners, spake unto our fathers by the Prophets, hath in these last days 
 spoken unto us by his son; Whom he hath appointed heir of all 
 things ; by whom also he made the worlds : Who, being the bright- 
 ness of his glory, and the express image of his person, and uphold- 
 ing all things by the word of his power, &c. 
 
 * See an example of the same mode of connexion, Matt, xxlii. 16 18.
 
 540 DIVINITY OF CHRIST. [SER. XXXVI. 
 
 On these passages it cannot be necessary to dwell. They plainly 
 have but one meaning : and that meaning is too explicit to admit 
 even of an ingenious misconstruction. The words make it evident, if 
 words can make it evident, that Christ is the Upholder of all things. 
 
 3dly. The Government of all things is, in the same direct and 
 distinct manner, applied to Christ, Psalm xlv. 6, Thy throne, O God, 
 is for ever and ever. 
 
 The second Psalm, throughout, is an illustrious exhibition of the 
 universal dominion of Christ. 
 
 The seventy -second Psalm is a still more glorious exhibition of 
 the same subject. Here it is said, that his dominion shall extend 
 from sea to sea, and from the river to the ends of the earth ; that 
 all Kings shall bow down to him : that all nations shall serve him : 
 that they shall fear him as long as the sun and the moon endure : 
 that his name shall endure, and be blessed, for ever : and that the 
 whole earth shall be filed with his glory. Amen. 
 
 Psalm ex. 1, The Lord said unto my Lord, Sit thou on my right 
 hand, until I make thine enemies thy footstool. 
 
 Psalm viii. 5, Thou madest him a little (for a little time) lower 
 than the Angels, and hast crowned him with glory and honour : 
 Thou madest him to have dominion over the works of thy hands. 
 See this passage applied to Christ, Heb. ii. 9. 
 
 Isaiah ix. 6, 7, Unto us a Child is born, unto us a Son is given ; 
 and the government shall be upon his shoulder. And his name shall 
 be called Wonderful, Counsellor, the Mighty God, the Father of the. 
 everlasting Age, the Prince of Peace. Of the increase of his go- 
 vernment and peace there shall be no end. 
 
 Daniel vii. 13, 14, And I saw in the night visions, and behold, one 
 like the Son of man came with the clouds of heaven, and came to 
 THE ANCIENT or DAYS ; and they brought him near before him. 
 And there was given him dominion, and glory, and a kingdom ; that 
 all people, nations, and languages, should serve him : his dominion 
 is an everlasting dominion, which shall not pass away / and his king- 
 dom that, which shall not be destroyed. 
 
 The same doctrine is pursued throughout the JVero Testament in 
 the same explicit manner. Acts x. 36, The Word, which he sent to 
 the children of Israel, proclaiming glad tidings of peace by Jesus 
 Christ. This person is Lord of all things. 
 
 Rom. ix. 5, Of whom, as concerning thejlesh, Christ came, who 
 is over all things, God blessed for ever and ever. Amen. 
 
 1 Cor. xv. 25, For he must reign, until he hath put all enemies 
 under his feet. 
 
 Ephesians i. 20, Which he zvrought in Christ, when he raised him 
 from the dead, and set him at his own right hand in the heavenly 
 places, far above all principality, and power, and might, and domin- 
 ion, and every name that is named, not only in this world, but in that 
 which is to come : and hath put all things under his feet j and given 
 him to be head over all things unto the Church.
 
 SER. XXXVI.] DIVINITY OF CHRIST. 541 
 
 Philippians ii. 9 11, Wherefore God hath highly exalted him, 
 and given him a name which is above every name : that at the name 
 of Jesus every knee should bow, of things in Heaven, and things in 
 tarth, and things under the earth / and that every tongue should 
 tonfcss, that he is Lord, to the glory of God the Father. 
 
 These numerous passages are, comparatively, but a few of those, 
 in which the Scriptures assert the absolute and universal dominion 
 of Christ. I have recited such a number of them, to show, that 
 this doctrine runs through the whole sacred volume. No words 
 can be conceived, which can express absolute and supreme do- 
 minion over all beings, and all events, more unequivocally, or more 
 forcibly, than these. The name of Christ is here declared to be 
 above every name that is named, not only in this world, but in that 
 which is to come, in earth and in heaven, in time and in eternity. 
 All things in all worlds are required to bow to him. Angels of 
 every order, as well as men, it is declared, shall thus bow to him, 
 either voluntarily, or involuntarily ; and shall confess that he is 
 Lord, to the glory of God the Father. This dominion also is as- 
 serted to be without limits, and without end. I shall only add, from 
 the mouth of Christ himself, lam the first and the last and the 
 living one. Also I was dead, and behold, I am the living one for 
 ever and ever : and I have the keys of Hades and of Death. I shut, 
 and no one openeth; I open, and no one shutteth : Rev. i. 17, 18, 
 and iii. 7; and the equivalent passage, Matthew xxviii. 18, And 
 Jesus came, and spake unto them, saying, All authority in Heaven 
 and in earth is given unto me. Here Christ asserts, that the right- 
 ful exercise of all power in heaven and in earth is in his possession ; 
 that he has the keys of Hades and of Death ; or the absolute con- 
 trol over the world of the dead and the region of departed spirits. 
 From that world, from that region, none of the numberless inhabit- 
 ants can escape without his permission ; but, when the gates are 
 unlocked by him, none can hinder them from coming forth ; as at 
 his call they will actually do, on the great and final day. 
 
 4thly. The act of giving and restoring Life is also expressly as- 
 cribed to Christ in a variety of ways. 
 
 Particularly, while he resided in this world, he raised the dead 
 at his pleasure. The daughter of Jairus, the son of the Widow of 
 Nain, and his beloved Lazarus, were illustrious examples. All 
 these returned again from the world of departed spirits at his com- 
 mand. Damsel, I say unto thcc, Arise; Young man, I say unto 
 thce* Arise ; Lazarus, Come forth; were the only means, which he 
 employed ; and the spirits of these deceased persons instantly 
 obeyed the call. This amazing power he accordingly asserts of 
 himself in terms absolute and universal. As the Father rafscth up 
 and quickcncth, even so the Son quickencth whom he will. John v. 22. 
 As l/ic Father hath life in himself, so hath he given to the Son to 
 hai-c life in himself. In the same manner, St. Paul declares,* 
 
 See also Phil. iii. 21, and Col. iii 4
 
 542 DIVINITY OF CHRIST. [SER. XXXVI 
 
 1 Cor. xv. 45, The first Adam was made a living soul ; the last Adam 
 was a quickening Spirit. In a still more striking manner did he 
 exemplify this wonderful power in raising himself from the dead. 
 That he did this cannot be doubted, unless we are disposed to 
 doubt the truth of his own express declaration. John x. 17, 18, 
 Therefore doth my Father love me because I lay down my life that 1 
 might take it up again : no one taketh it from me, but I. lay it down 
 of myself. I have power to lay it down, and I have power to take it 
 up again. 
 
 In this passage it is as evident, as words can make it, that Christ 
 laid down his life, of his own accord only, and of his own accord 
 took it up again ; and that no one zuas able to take it from him. 
 Accordingly St. Peter declares, Acts ii. 24, that it was not possible 
 for him to be holden of death. 
 
 Another most wonderful exhibition of this astonishing power will 
 be made by him, as he himself has told us, in raising up the dead 
 at the last day. And this is the will of Him that sent me, that every 
 one who sceth the Son, and believeth on him, may have everlasting 
 life ; and I will raise him up at the last day. John vi. 40. And 
 again, verse 56, Whoso eateth my flesh, and drinketh my blood, hath 
 eternal life, and I zoill raise him up at the last day. See also 
 verses 39 and 44. John v. 28, Marvel not at this ; for the hour is 
 coming, in the which all that are in the graves shall hear his voice, 
 and shall come forth ; they that have done good to the resurrection 
 of life, and they that have done evil to the resurrection of dam- 
 nation. 
 
 After Christ had ascended to Heaven, the Apostles, according to 
 his promise, raised the dead by his power and authority ; and thus 
 proved the Ubiquity of his power, as well as of his presence. 
 
 As there can be no rational doubt concerning these passages, 
 and no misconstruction of them except by violence; I do not sup- 
 pose any explanation of them to be necessary. They carry their 
 own meaning perfectly in themselves, and therefore demand no 
 comment. The united language of them all is, that Christ in him- 
 self perfectly possesses the power of giving life; that in this world 
 he exercised it on himself, and many others; and that he will most 
 wonderfully display the same power, at the end of this earthly sys- 
 tem, by raising to life the great congregation of the dead. 
 
 5thly. The forgiveness of Sin is expressly ascribed to Christ. 
 
 Thus in Exodus xxiii. 20, 21, already quoted for another pur- 
 pose, it is said, Behold I send an Angel before thee to keep thee in 
 the way, and to bring thee into the place which I have prepared. 
 Beware of him, and, obey his voice; provoke him not: for he will 
 not pardon your transgressions ; for my name is in him. In this 
 passage it is evident beyond a doubt, that the Angel, who was sent 
 before the Israelites, was possessed of the power, and right, to for- 
 give sins. Otherwise God could not have thus cautioned the 
 Israelites not to provoke him, for this reason : since the reason
 
 SER. XXXVI.] DIVINITY OF CHRIST. 
 
 543 
 
 would not have existed ; and would, therefore, have been alleged 
 insincerely. But this cannot be attributed to God. 2 Corinth- 
 ians ii. 10, For if I forgave any thing, to whom I forgave it, for 
 your sake forgave I it in the person of Christ. The Apostle here 
 declares to the Corinthians, that he forgave the offenders, refer- 
 red to in his former epistle, in the person of Christ : or standing 
 as his representative : but, if Christ could not himself forgive sins, 
 the Apostle might with equal propriety have said, that he forgave 
 it in the person of any other: the person of Christ, here, being 
 equivalent to the name and authority of Christ; but, if Christ had 
 not the power to forgive sins, this authority would have been no- 
 thing. Colossians iii. 13, Forbearing one another, and forgiving 
 one another, if any man have a quarrel against any, even as Christ 
 forgave you. 
 
 The import of this passage will be sufficiently understood, if it 
 can need any explanation, by reciting the parallel passage Eph. iv. 
 32, Forgiving one another, even as God for Christ's sake hath for- 
 given you. 
 
 Acts vii. 59, CO, And they stoned Stephen, invocating, and say- 
 ing, Lord Jesus receive my spirit. And he kneeled down and cried 
 with a loud voice, Lord, lay not this sin to their charge. 
 
 In this affecting passage Stephen, full of the Holy Ghost, and 
 vouchsafed a vision of the glory of God, and of Jesus standing on 
 the right hand of God, prays to Christ to forgive the sin of his mur- 
 derers. Words, one would think, cannot be more decisive. 
 
 Matthew ix. 2 7, And, behold, they brought to him a man sick 
 of the palsy, lying on a bed: and Jesus, seeing their faith, said unto 
 the sick of the palsy, Son, be of good cheer; thy sins are forgiven 
 ihee. And, behold, certain of the scribes said within themselves, 
 This man blasphemeth. And Jesus, knowing their thoughts, said, 
 Wherefore thin/eye evil in your hearts? For, Whether is easier to 
 say, Thy sins be forgiven thec ; or to say, Arise and walk ? But 
 that ye may know that the Son of Man hath power on earth to for- 
 give sins, (then saith he. to the sick of the palsy") Arise, take up thy 
 bed, and go unto thine house. And he arose, and departed unto his 
 house. 
 
 In this passage Christ said to the sick of the palsy, Son, thy sins 
 arc. forgiven thce. Some of the Scribes, who were present, accused 
 him in their own hearts of blasphemy ; and said, as Mark informs 
 us, Who can forgive sin, but God only ? In this also they spoke the 
 triuh. Christ knew their thoughts ; and asked them, Wherefore, 
 think yc evil in your hearts ? For whether is easier, to say, Thy sins 
 be forgiven thec, or to say, Arise, and walk? Both these acts be- 
 longing to God only, the latter is here, with supreme force, pro- 
 posed as a test of the former. Christ, therefore, makes it such ; 
 and tells the Scribes, that he will prove to them his power to for- 
 give sins by his power to raise up the sick of the palsy, with a 
 command. Accordingly, as a proof in form, that he possessed this
 
 544 DIVINITY OF CHRIST. [SER. XXXVI. 
 
 power, he says to the sick of the palsy, Arise, and walk. The sick 
 man immediately arose, and departed to his house. 
 
 Here the power of Christ to forgive sins was denied by the 
 Scribes, and expressly asserted by himself. Of this assertion he 
 undertook the proof, on the spot ; and the proof, proposed, was a 
 miracle. A miracle can be wrought by none but God ; and God 
 cannot work a miracle, to prove a falsehood. The miracle was 
 wrought ; the assertion, therefore, was true. 
 
 Gthly. The act of giving Eternal life is abundantly ascribed to 
 Christ in the Scriptures. 
 
 John x. 27, 28, My sheep hear my voice, and I know them, and 
 they foil ozo me ; and I give unto them eternal life, and they shall 
 never perish. 
 
 Revelation xxi. 6, I am Alpha, and Omega, the beginning and 
 the end. I zuill give unto him, that is athirst, of the fountain of 
 the water of life freely. 
 
 Revelation ii. 7, To him that overcometh will I give to eat of the 
 tree of life, which is in the midst of the Paradise of God. See also 
 verses 17, and 28. 
 
 Revelation iii. 5, He that overcometh, the same shall be clothed in 
 white raiment / and I will not blot out his name out of the book of 
 life. See, also, verses 12 and 21. 
 
 These passages need no explanation. 
 
 7thly. To Christ is ascribed the great and awful act of Judging 
 the world, and of acquitting and condemning angels and men. 
 
 John v. 22, The Father judgeth no man, but hath committed all 
 judgment unto the Son. See also, what will preclude any further 
 inquiry, the account of the last judgment, given by Christ himself, 
 in the 25th chapter of Matthew. 
 
 All these are confessedly the acts of the infinite God alone ; anti 
 involve the absolute possession of power, and perfection without 
 limits. To create, preserve, and govern, the Universe ; to give 
 and restore life ; to forgive sin ; to bestow eternal life ; to judge 
 the world of angels and men, and acquit, or condemn, finally and 
 for ever all Intelligent beings ; is, if any thing is, to be, and to act 
 as being, the true God ; the only, infinite, and eternal JEHOVAH. 
 
 In the great act of judging the world, particularly, the absolute 
 exercise, and the most wonderful display ever made, of Omnis- 
 cience, as well as Infinite Justice, will be made. To judge right- 
 eously in this amazing case plainly requires the most exact and 
 minute, as well as the most comprehensive and perfect know- 
 ledge of all the thoughts, words, and actions, of Intelligent beings; 
 together with all the aggravations and palliations of guilt, and all 
 the enhancements and diminutions of virtue, which have existed in 
 the Universe. Consequently, whatever circumstances have at- 
 tended these innumerable beings must be perfectly known, and 
 actually present at once to the view of such a judge. Nor must 
 he be less perfectly acquainted with the precise kinds, and distri-
 
 SER- XXXVI.] DIVINITY OF CHRIST. 
 
 545 
 
 butions, of punishment and reward, which the respective works 
 and characters, of these numberless individuals, in their endlessly 
 various circumstances, justly require. 
 
 To these things must be added, what Christ directly challenges 
 to himself, the power of opening and shutting heaven and hell, or 
 Hades, at his pleasure, and of conferring the happiness of heaven, 
 and inflicting the miseries of hell, on whom he pleases. 
 
 If, then, Christ be not God ; the real God has so ordered things 
 in his providence, that the peculiar displays of divine perfection, 
 the greatest which will ever be made, will be made by a creature, 
 and not by himself. The creation, preservation, and government, 
 of the Universe ; the giving of life, and the restoration of it to the 
 dead ; the forgiveness of sin ; the communication of endless life ; 
 and the final judgment of Intelligent beings; are the highest, the 
 most peculiar, and the most perfect, displays of the Godhead. 
 Omnipotence and Infinite Wisdom are pre-eminently manifested in 
 the formation and government of all things ; Infinite Benevolence, 
 in the forgiveness and salvation of sinners; and Omniscience and 
 Infinite Justice, in acquitting and condemning, rewarding and pun- 
 ishing, the righteous and the wicked. 
 
 If, then, these, the most perfect, displays of the Godhead, do 
 not prove Christ to be the real and supreme God ; let me ask, In 
 what manner, and by what arguments, shall we prove, that there 
 is such a God ? The existence and perfections of this glorious Be- 
 ing have, hitherto, been always evinced from the Creation, Pre- 
 servation, and Government, of the Universe. But these, if the 
 Scriptures are true, are the acts of Christ. If, then, they prove 
 the existence of God at all ; they certainly prove Christ to be God. 
 If they do not prove him, whose acts they are, to be God ; they 
 do not prove God to exist at all : for they cannot prove him to be 
 God, whose acts they are not. To what proofs, then, of the be- 
 ing of God hre we to recur, unless we admit these to be the proofs ? 
 and if we admit them, how can we deny, or doubt, the Deity of 
 Christ ? 
 
 Let me further ask each member of this assembly to apply this 
 subject to his own case ; and say, whether he is not ready fear- 
 lessly to commit his all to f/iim, who has done, and will do, all 
 these amazing things ? who in the Scriptures is called God, and 
 JEHOVAH ; and to whom all the attributes of the Infinite Mind are 
 ascribed ? If he is not; let me ask him, To what being is he willing 
 to trust this mighty deposit; himself; his soul; his all' 
 
 VOL. I. 69
 
 SERMON XXXVII. 
 
 DIVINITY OF CHRIST PROVED FROM DIVINE RELATIONS, SUSTAINED 
 BY HIM ; AND FROM DIVINE WORSHIP, AND RENDERED, TO HIM. 
 
 ROMANS viii. 3, 4. For what the Law could nol do, in that it was weak through the 
 flesh, God, sending his own Son in the likeness of sinful flesh, and for *?, con- 
 demned Sin in the flesh ; That the righteousness of the Law might be fulfilled in 
 us, who wulk not after the flesh, but after the Spirit. 
 
 For God, sending his own Son in the likeness of sinful flesh, and of a sin-off tniig, 
 hath condemned sin in the flesh, (the thing impossible to the Law, because it was 
 weak through the flesh .-) That the righteousness of the Law may be fulfilled by us, 
 who walk not according-io the flesh, but according to the Spirit. 
 
 Dr. Macknighfs Translation. 
 
 HAVING shown in the two preceding discourses, that Christ is 
 spoken of in the Scriptures as the true and perfect God ; because, 
 
 1 st. The Names, 
 
 2dly. The Attributes, and, 
 
 3dly. The Actions of God are ascribed to him ; I shall now pro- 
 ceed to consider the remaining particulars, proposed under this 
 head : viz. 
 
 4thly. That the Relations, which God sustains to his creatures, 
 are, in the Scriptures, ascribed to Christ ; and, 
 
 5thlv. That Divine Worship is in the Scriptures required to bt 
 rendered, and by persons inspired was actually rendered, to Christ. 
 
 In examining the Relations , sustained by God to his creatures, and 
 ascribed in the Scriptures to Christ, so copious a field is opened for 
 discussion, that it can only be partially surveyed at the present time. 
 I shall, therefore, confine my attention to the following particulars. 
 
 1st. Christ sustains to the Universe the Relation of Creator. 
 
 In the passages, quoted in the preceding discourse, to prove, that 
 the act of creating is ascribed to Christ in the Scriptures, it is as- 
 serted, that he is the Creator of the Heavens and the Earth ; of 
 Thrones, Dominions, Principalities, and Powers ; and of every in 
 dividual thing, which hath been made. In the Relation of Creator 
 he stands, therefore, to every being, great and small, in the Hea- 
 vens and in the Earth. Atoms were called into existence by his 
 word : Angels owe to him their exalted being. This is a relation, 
 which no being, but the infinite JEHOVAH, can sustain; and is 
 plainly that, on which all the other relations of God to his crea
 
 SER. XXXVII.] DIVINITY OF CHRIST. 547 
 
 tures depend. Accordingly, God challenges this character to him- 
 self, as his character alone, sustained by himself only. /, saith he, 
 am JEHOVAH, and none else j forming light, and creating darkness ; 
 making peace, and creating evil : I JEHOVAH am the author of all 
 these things.* Whatever the Creator makes is in the most absolute 
 sense his own ; and can in no sense belong to any other, unless by 
 his gift. Whatever connexion, therefore, exists between God, as 
 God, and creatures, as such, arises originally, and entirely, from 
 the act of bringing them into being. All the rights which the In- 
 finite Mind claims, and holds, over the Universe, and all the duties 
 of Intelligent creatures, spring, originally, from this source only. 
 It is His Universe, because Pie made it. They are His property, 
 because by Him they were created. As their Creator therefore, 
 they look to him, and him alone, to whom they are indebted for 
 every thing, and to whom they owe every thing, which they can 
 do ; because every thing, in which they can be concerned, depends 
 upon their existence. But for this ; however excellent, great, and 
 desirable, he might be, and however deserving of their love and 
 admiration ; still they would not be his. This, God himself teaches 
 us in direct terms. Remember these things, Jacob ; and Israel, 
 for thou art my servant. I have formed thee ; thou art my servant. 
 Bui ncic, saith the Lord that created thee, O Jacob, and he that form- 
 ed thee, O Israel, fear not, thou art mine. Out of this act of giving 
 existence arises, then, his property in all creatures ; and his right 
 to give them laws, to control their actions, to judge, reward, and 
 punish them, and universally to dispose of them according to his 
 pleasure : together with all their corresponding duties. To Christ, 
 then, belong all these rights. But who can possess these rights, or 
 sustain the Relation, out of which they arise, beside the only, living, 
 and true God ? 
 
 In sustaining this relation to the Universe, Christ possesses, also, 
 of course, all the attributes, necessary to it, and displayed in the 
 work of creating; particularly the power and wisdom, manifested 
 in the production of all things. This power and wisdom are plain- 
 ly infinite. 
 
 I know it is said by Emlyn, and other Arians, that we do not see 
 the infinity of these attributes displayed in creating the Universe ; 
 and that they may, for aught that appears to us, have existed in a 
 sufficient degree for the production of all things, and yet not have 
 been infinite. 
 
 On this subject I observe, 
 
 1st. That of creating power, in the abstract, or unexercised, zue 
 have no idea at all ; and, therefore, cannot thus discern it to be in- 
 finite. 
 
 2clly. We cannot comprehend infinity in any sense. The mind, 
 which can comprehend infinity, must itself be infinite. When we 
 
 " Isaiah xlv. 6, 7. Lowth
 
 548 DIVINITY OF CHRIST. [SER. XXXVII. 
 
 speak of infinite power, as evident in the creation of all things, we 
 simply declare the fact, that this power is infinite. That infinity 
 exists with respect to duration, expansion, or any thing else which 
 is infinite, we may perceive distinctly ; and yet are perfectly unable 
 to comprehend eternity, or immensity. 
 
 3dly. The power of creating, or giving existence, is evidently a 
 subject to which limits can no more be assigned in our thoughts than 
 to duration, or space. Plainly, he who gave existence to one atom, 
 can give existence to Atoms, and therefore to worlds, without num- 
 ber. He who gave intelligence, who formed men, and angels, and 
 archangels, can form all kinds, and degrees, of intelligence, which 
 can be formed ; and can raise men, and angels, and other rational 
 beings, to any height, to any perfection, of intelligence, which in 
 the nature of things is possible. To this power, therefore, no 
 other bound can be set, beside possibility. He who formed all 
 things cannot create contradictions. This, however, is no circum- 
 scription of his power ; for if it could be done he could do it. The 
 only difference, which would exist, would be in the nature of the 
 things. themselves, and not in the power of the Maker. 
 
 4thly. If Creation and Preservation be not a proof of infinite 
 power, there is no proof, that such power exists. Of this there 
 needs no illustration, but one : viz. that these are the only sources, 
 whence infinite power has been hitherto argued in the present 
 world : for the argument a priori I consider as of no value. 
 
 5thly. We plainly cannot see, that Creating power is not infinite j 
 nor can we furnish a single argument for the support of such a con- 
 clusion. The doctrine is, therefore, a mere gratuitous assump- 
 tion ; and merits as little consideration, as any other such assump- 
 tion. 
 
 Gthly. Creating power is the source of all power that exists, ex- 
 cept itself. If therefore creating power is not infinite, there is no in- 
 finite power. Christ therefore, as the Creator of all things, pos- 
 sessed originally all existing power; whether we allow it to be in- 
 finite, or not. 
 
 7thly. The Scriptures have determined this point so far as the 
 subject of this Sermon is concerned: for in Hebrews iii. 4, they 
 say, Every house is builded by some one : but he that built all things 
 is God. 
 
 It will be easily discerned, that the remarks made here, concern- 
 ing the power, displayed in Creation, are with equal force applica- 
 ble to the Wisdom, exhibited in that work. 
 
 2dly. Christ sustains also the Relation of Preserver. 
 
 By him all things consist. 
 
 Upholding all things by the word of his power. 
 
 That God is the only preserver of the Universe is unquestion- 
 ably evident to the eye of Reason ; and has accordingly been ac- 
 knowledged by all men, who have acknowledged a God. It is, 
 also, in the most definite manner declared in the Scriptures. In
 
 SER. XXXVII.] DIVINITY OF CHRIST. 543 
 
 Nehcmiah ix. 6, the Lcvites at the head of the Congregation, as- 
 sembled for a solemn, national fast, blessed God in these terms. 
 Thou, even thou, art Jehovah alone, thou hast made heaven, the 
 heaven of heavens, with all their hosts ; the earth, and all things 
 that are therein ; the seas, and all that is therein, and thon prcservest 
 them all ; and the host of heaven worshippeth thee. Thou art Jeho- 
 vah, the God, who didst choose Abram, and brought him forth out of 
 Ur of the Chaldecs, and gave st him the name of Abraham. In this 
 passage it is declared in the most explicit terms, that He, who pre- 
 serves all things, is the Being worshipped by the host of heaven; 
 Jehovah alone ; The JEHOVAH ; The GOD ; according to Parkhurst 
 and Lowth, The JEHOVAH, The true, eternal, and unchangeable 
 GOD ; the GOD who chose Abram, brought him forth out of Ur of 
 the Chaldees, and gave him the name of Abraham. In the subse- 
 quent verses we are further informed, that he is the God of Israel ; 
 the great, the mighty, and the terrible GOD ; gracious and merciful; 
 the Author of all the wonders in Egypt, the Red Sea, and the Wil- 
 derness, and of the dispensation of the law at Sinai ; the only ob- 
 ject of prayer, supreme love, faith, and obedience. Yet all things 
 consist by Christ, and he upholds them all by the word of his power. 
 He, therefore, is this JEHOVAH ; this GOD. 
 
 The relation of Universal Preserver is plainly a relation incapa- 
 ble of being sustained by any being but JEHOVAH. It involves a 
 knowledge of all beings, and all their circumstances ; a power pre- 
 sent in every place, and to every being, at every moment ; suffi- 
 cient in degree to hold in existence, to keep together, and to con- 
 tinue in order and harmony, the mighty frame of the Universe; to 
 roll the innumerable worlds, of which it is composed, unceasingly, 
 through the expansion ; and to control, with an irresistible sway, 
 all their motions, affections, and inhabitants ; and a wisdom suffi- 
 cient to contrive the proper employments, and destinations, of this 
 endless multitude of beings, as well as the natures and attributes 
 necessary for them, so as to accomplish those ends, and those only, 
 which are worthy of the incomprehensible Workman. Of this 
 power, knowledge, and wisdom, the Scriptures, therefore, assert 
 Christ to be possessed when they declare him to be the Preserver 
 of all things. Our ideas of the power, exerted in the preservation, 
 and also in the creation, of the Universe, they exceedingly en- 
 hance, by informing us, that both these amazing works are accom- 
 plished by his word. Upholding all things by the word of his power. 
 He spake ; and it was done. Of course, both are performed with 
 perfect ease ; and he, who docs them, fainteth not, neither is weary. 
 
 In the character of the Preserver of the Universe, all creatures 
 owe to Christ the continuance of their blessings, and their hopes. 
 As we should have been nothing, had we not been created, so we 
 should become nothing, were we not preserved. On this relation, 
 therefore, next after that of Creator, we depend for every thing ; 
 and to him who sustains it we owe every thing. Were it possible,
 
 550 DIVINITY OF CHRIST. [SER. XXXVII 
 
 that he, who sustains it, should be any other than God, we should 
 still, originally and continually, owe all things to him, and nothing 
 to God. To such a monstrous absurdity does the opinion, that 
 the Creator, and Preserver, is any other than the True and Perfect 
 God, ultimately conduct; and, if they would be consistent with 
 themselves, does in fact conduct, those, who deny Christ to be 
 God. 
 
 As the Preserver of the Righteous, Christ is appropriately call- 
 ed, in the Scriptures, by the emphatical name of the Shepherd. I, 
 saith he, of himself, am the good Shepherd. The good shepherd 
 givcth his life for the sheep. I am the good Shepherd and know my 
 sheep; John x. 11, 14. Our Lord Jesus, that Great Shepherd of 
 the Sheep ; Hebrews xiii. 20. And when the chief Shepherd shall 
 appear, ye shall receive a crown of glory, which fadcth not away ; 
 1 Peter v. 4. There shall be onefold, and one Shepherd ; John x. 
 16. Awake, O Szoord, against my Shepherd, against the Man that 
 is my fellow, &c. ; Zech. xiii. 7. Behold, the Lord God will come 
 with strong hand, and his arm shall ride for him : behold, his re- 
 ward is with him, and his work before him. He shall feed his flock, 
 like a shepherd; he shall gather the lambs zuith his arm, and carry 
 them in his bosom, and shall gently lead those that are with young / 
 Isaiah xl. 10,11. JEHOVAH is my Shepherd ; I shall not want. He 
 maketh me to lie down in green pastures $ he leadeth me beside the 
 still waters. He restoreth my soul ; he leadeth me in the paths of 
 righteousness, for his name^s sake ; Psalm xxiii. 1 3. In these 
 passages we are informed, that Christ is the good Shepherd, the great 
 Shepherd, the chief Shepherd, and The Shepherd of God, the J\Ian 
 that is the fellow, or compeer, of Jehovah of Hosts. We are fur- 
 ther informed, that there is one Shepherd to the flock ; that he is 
 the final Judge of the quick and the dead ; that JEHOVAH is the 
 Shepherd of David, one of the Righteous, and therefore, by irresis- 
 tible consequence, of all the righteous ; that the Lord God will 
 feed his flock, like a Shepherd, will gather the lambs with his arm, 
 and carry them in his bosom. If, therefore. Christ be not JEHOVAH; 
 if he be not the Lord God, then there are two Shepherds, instead 
 of one ; of whom Christ is still the chief and the great Shepherd : 
 and, although the Shepherd of David was JEHOVAH, yet Christ is 
 the Shepherd of all other righteous persons. This character Christ 
 recognizes, when he informs us, that at the Great Day he will sepa- 
 rate the Sheep from the goats ; and this character he will for ever 
 sustain in the future world ; for there, we are taught, he will feed 
 them, and lead them to living fountains of waters. 
 
 3dly. Christ sustains the Character of the Possessor of all things. 
 
 At his entrance into this world, it is said, He came unto his own 
 things, TO. v i<5ia; and his own men, or kindred, ('01 'i&oi) received him 
 not ; that is, he came into the world, but mankind or the Jewish 
 nation received him not. John i. 11. All things, saith Christ, 
 which the Father hath, are mine, or my things ; John xvi. 15.
 
 SER. XXXVII.] DIVINITY OF CHRIST. 55 1 
 
 Again, in his intercessory prayer, he says to the Father,^// things, 
 that are mine, are thine ; and the things, which are thine, are mine ; 
 John xvii. 10. It will ^be needless to add any further passages 
 to texts so perfectly explicit, and unambiguous, as these. It is 
 proper, however, to remark, that the possession of all things is 
 inseparably connected with the Creation and Preservation of all 
 things. All things are necessarily the property, and possession, 
 of Christ, because he made them, and because he upholds them in 
 being; as saith the Psalmist, The Earth is JEHOVAH'S, and the ful- 
 ness thereof, the World and they that dwell therein ; for he hath 
 founded it upon the seas, and established it upon the floods. 
 
 But the Possession of the Universe involves in the Possessor, to 
 say the least, an absolute knowledge of every thing that is thus pos- 
 sessed. No mind can possess any thing, to which its comprehen- 
 sion does not extend. Entitled to it, it may be ; in the actual 
 possession of it, it cannot be. But no mind, except the Omniscient, 
 can comprehend, or ever discern, more than a little part of the 
 Universe; and therefore none but the Omniscient Mind can pos- 
 sess any more than this little part. 
 
 There is indeed a humbler and totally different sense, in which 
 it may be figuratively said, and in which it is said in the Scriptures, 
 that the Saints shall inherit all things ; and in which all things are 
 said to be theirs ; viz. that all things shall work together for good 
 to them. In this manner all things cannot, with propriety, be said 
 to belong to Christ; because, being the same yesterday, to-day, 
 and for ever, his enjoyment is, like himself, unchangeable ; and 
 cannot in any sense be the result of the changes, of which created 
 things are the subjects. The happiness of created beings results 
 only, and necessarily, from his government of all things for their 
 benefit; but his happiness existed before the things themselves, 
 and can be dependent on nothing, but his own mind. 
 
 Further, the possession of all things involves, inseparably, the 
 control over them in such a degree, as to direct them immediately 
 to the use, and purposes, of the possessor. That which we can- 
 not command for our own use. we do not in the proper sense 
 possess. But the power and the knowledge necessary to the pos- 
 session of all things, are in this view plainly infinite. 
 
 4thly. Christ sustains the relation of Supreme Ruler to the Uni- 
 verse. 
 
 Revelation xix. 11, &,c. And I saw Heaven opened ; and behold 
 a white horse, and he that sat on him was called Faithful and True, 
 and his name is called THE WORD OF GOD. And he hath on his 
 vesture, and on his thigh, a name written : KING OF KINGS and 
 LORD OF LORDS. Rev. xvii. 14, These shall make war with the 
 Lamb, and the Lamb shall overcome them ; for he is LORD OF 
 LORDS, and KING OF KINGS. 1 Tim. vi. 15, Which in his timts 
 the blessed and only potentate shall show, the KING or KINGS, and 
 LORD OF LORDS. Acts x. 36, Jesus Christ : this person is Lord'
 
 552 DIVINITY OF CHRIST, [SER. XXXVII. 
 
 of all things. Romans ix. Christ, who is over all things, God 
 blessed for ever, Amen. Philippians ii. 10, 11, That at the name 
 of Jesus every knee should bow, of things in heaven, and things in 
 earth, and things under the earth : And that every tongue should 
 confess, that Jesus Christ is Lord, to the glory of God the Father. 
 In these passages Christ is directly exhibited as the Lord, or Ruler, 
 of the Universe, in the most absolute sense ; the Lord of all things, 
 whom things in Heaven, and things in earth, are respectively re- 
 quired to confess as their Lord. 
 
 But the government of the Universe requires, if any thing re- 
 quires, the attributes of an Infinite Mind : goodness to prompt, 
 justice to direct, knowledge to. discern, and power to execute, 
 whatever is right, wise, and good to be done ; and to prevent the 
 existence of whatever is not. It demands also existence every 
 where present, and eternally enduring, throughout the boundless 
 and everlasting kingdom of God. Without these attributes Christ 
 must be the Lord only in name, and rule only in pretence ; and 
 such must undoubtedly be the character, attributed to him in these, 
 and the almost innumerable other, passages of Scripture, in which 
 he is styled Lord, and said to hold the dominion over all things ; 
 unless he is essentially possessed of these attributes. The Scrip- 
 tures are not thus deficient in their own scheme ; for, when they 
 attribute universal dominion to Christ, they teach us, that he is 
 qualified for such dominion, by declaring, that in him dwells all the 
 fulness of the Godhead. We are not, therefore, left at a loss by 
 the Scriptures themselves concerning his perfect qualifications for 
 the exercise of this government ; nor can we wonder, that he, who 
 made, and preserves, should also govern, all things. 
 
 In this relation Christ gave the Law to the Israelites, and to 
 Mankind, at mount Sinai; and in this character, as the rightful Law 
 giver, he directed his own Spirit to inspire the Prophets and Apos- 
 tles with the knowledge of his Word, as the universal Law to man- 
 kind. But when the Comforter is come, whom I will send unto you 
 from the FATHER, even the SPIRIT OF TRUTH ; He will guide you 
 into all the truth ; for he shall not speak of himself ; but whatsoever 
 he shall hear, that shall he speak; and he will shew you things to 
 come. He shall glorify me : for he shall receive of mine, and shall 
 shew it unto you. All things which the Father hath are mine; 
 therefore said I, that he shall take of mine, and shew it unto you; 
 John xv. 26. xvi. 13 15. Of which salvation the Prophets have 
 inquired, searching what, or what manner of time, the Spirit of 
 Christ, which was in them, did signify. Accordingly the Scrip- 
 tures are called the Word of Christ ; Let the Word of Christ dwell 
 in you richly, in all wisdom ; and The Law of Christ ; Bear ye one 
 another's burdens, and so fulfil the Law of Christ. The Law, here 
 referred to, is no other than the second command of the moral Law, 
 Thou shall love thy neighbour as thyself; or that branch of this 
 command, which, respecting Christians peculiarly, is called the
 
 SKR. XXXVII.] DIVINITY OF CHRIST. 
 
 553 
 
 New commandment', A new commandment give I unto you, that ye 
 love one another; John xiii. 34. Iti this character, Christ, when 
 he began to preach, expounded, altered, and annulled, the Law 
 of Moses m his ozcn name, and at his own pleasure. All the pro- 
 phets, who came before him, introduced their messages to man- 
 kind under the name, and authority, by which they spoke ; and 
 prefaced them with Thus-saith the Lord; Thus saith Jehovah ; and 
 Thus saith Jehovah of hosts. Christ, on the contrary, when alter- 
 ing and annulling these very things, uses no name but his own ; 
 and speaks directly by his own authority ; introducing his own 
 laws- with Verily, I say unto you; plainly intended to be equivalent 
 to Thus saith the Lord ; because the things, which were prefaced 
 with this latter phrase, were openly altered and revoked by him. 
 
 In this character also, he disposes of the present and future al- 
 lotments of all beings ; opens and shuts at his pleasure the world 
 of death, and departed spirits; consigns whom he pleases to end- 
 less suffering; and bestows on whom he pleases immortal life. In 
 this character, he is the head of all principality and power ; Col. ii. 
 10. Who having gone into Heaven, saith St. Peter, is on the right 
 hand of God : Angels, Authorities, and Powers, being subjected to 
 him. In this relation, it is obvious, that all Intelligent beings are 
 bound to render him their supreme and ultimate homage and obe- 
 dience : that his Law' is the rule of all their conduct; from obey- 
 ing which nothing can excuse them ; the law, by which they will 
 be tried, and approved, or condemned : that his Word is the only 
 rule of life and salvation to mankind : that his Dominion is the su- 
 preme and universal control, to which in this and every other world 
 Intelligent beings are rightfully required to bow ; to which every 
 one of them in this and all other worlds will ultimately bow r ; and 
 by which all things are, and w 7 ill for ever be, regulated at his plea- 
 sure : that he is the Judge, w r ho will finally acquit or condemn, re- 
 ward or punish, every Intelligent creature. I scarcely need to ask, 
 Who can sustain this stupendous relation to the Universe, except 
 JEHOVAH ? 
 
 5thly. Christ is the Last End of all things. 
 
 Colossians i. 16, All things were created by him, and for him: 
 that is, they were all created for his use ; that he might destine 
 them to such purposes, and conduct them to such an issue, as were 
 agreeable to his pleasure. In the same manner as it is said Prov. 
 xvi. 4, Jehovah hath made all things for himself. 
 
 It will, I suppose, be granted, as I do not see how it can be 
 questioned, that the End, for which any thing exists, under the 
 control of divine Wisdom, is more important than the thing itself; 
 or, universally, that the End is more important than the Means. 
 I suppose it will also be granted, that the End. for which all things 
 exist, is the most important of all Ends. I suppose it will further 
 be granted, that JEHOVAH, in making all things for himsrlf, regard- 
 ed himself, and in this design proved that he regarded himself, as 
 
 Voi,. I. 70
 
 554 DIVINITY OF CHRIST. [SER. XXXVII. 
 
 more important than all things else; and his glory, or pleasure, for 
 which they were created, as the most important of all the Ends, 
 discerned by his Omniscience, and perfectly worthy to be preferred 
 to every other. But this plainly could not be, unless he, who 
 thus proposed himself as the end of all things, was in the view 
 of his Omniscience a more excellent, great, and glorious Being, 
 than any other. If there were any other being superior to him- 
 self, such being ought plainly to be preferred to him: otherwise, 
 that which was of inferior importance, and worth, would be prefer- 
 red to that which was superior : a preference obviously unfound- 
 ed, and unjust. JEHOVAH, therefore, in making all things for him- 
 self, has testified in the most solemn and forcible manner possible, 
 that himself is more important, great, and excellent, than all other 
 things whatever. 
 
 But all things are declared in the passage quoted from Colos- 
 sians, to have been created by Christ for himself. Christ, therefore, 
 in this act of making himself the End of the Creation of all things, 
 has declared, that Himself is, in his own view, the most important, 
 great, and excellent, of all things. This declaration is either true, 
 or false. If false ; it proceeded from ignorance, or from sin. It 
 could not be from sin; for Christ knezu no sin; and is declared to 
 be without spot, or blemish; the Holy One, and the Just ; even the 
 Holy One of God. It could not be from ignorance ; because no In- 
 telligent creature, who knew JEHOVAH at all, could possibly sup- 
 pose himself to be more important, great, and excellent than JEHO- 
 VAH ; and because Christ will not be supposed, even by the Unita- 
 rians, to be capable of such ignorance. It is therefore true. But, 
 if it be true, it is by inevitable consequence also true, either that 
 Christ is greater and more important than JEHOVAH, or that he is 
 JEHOVAH himself. 
 
 Further, as Christ is the End of all things, if he be not JEHOVAH, 
 there is nothing, of which JEHOVAH is the End. As all things were 
 made for Christ; if Christ be not JEHOVAH, there is nothing, 
 which is made for JEHOVAH. The united tendency and result of 
 all that has been, is, or will be, in the Universe, is the accomplish- 
 ment of the pleasure and glory of Christ ; and if Christ be not 
 JEHOVAH, JEHOVAH will exist without any glory displayed ; with- 
 out any interest, or concern, in the Universe. 
 
 It ought also to be added, that He, who is the End of all things, 
 for whose glory and pleasure they are to operate, must possess 
 Power sufficient to direct them to his glory ; and Intelligence, to 
 discern, that this purpose is accomplished by them all. When we 
 consider the greatness and multitude of the things themselves, and 
 their everlasting continuance and operation, it will, I think, be im- 
 possible not to conclude, that i\i\s power and intelligence must be in 
 the strictest sense unlimited. 
 
 It is with reference to this very subject, as I apprehend, that our 
 Saviour, in his intercessory prayer, utters to the FATHER these re
 
 5ER. XXXVII.] DIVLMTY OF CHRIST. 555 
 
 markablc words :* All things, which are mine, are thine ; and all 
 things, which are thine, arc mine : and I am glorified in them : John 
 xvii. 10. Here, in two forms of expression, he declares to the 
 FATHER the co-extension of the property, which the FATHER and 
 the Sox have in the Universe, and their mutual possession of all 
 things ; and then adds, that he is glorified in, or by means of, them 
 all. This may be properly styled Christ's own comment on the 
 declaration of St. Paul, that all things zccrc made for him ; that is, 
 for his use ; his glory : for here Christ declares his glory to be 
 actually accomplished by them all. 
 
 This doctrine is plainly, and utterly inconsistent with the Arian 
 notion of Christ's being a subordinate God ; to whom divine pow- 
 er is supposed to have been delegated ; and who, in this character 
 of a delegate, is supposed to have created the Universe, and to be 
 worshipped. On this notion I propose to make some observations 
 hereafter. At present I shall only remark, that He, who is the first 
 Cause, or Creator, and the last End, of all things, is all that is, or 
 can be, meant by the SUPREME GOD. All things being made for 
 his use, and being the means of his glory ; there is nothing left to 
 a Being, higher and greater than himself; nor does it appear, that 
 such a Being can have any material concern with the Universe, in 
 any manner whatever. 
 
 I shall now consider the 5th, and last, particular, mentioned un- 
 der this head : viz. That Divine Worship is in the Scriptures requir- 
 ed, and by persons inspired was actually rendered, to Christ. 
 
 Divine worship is required to be rendered to Christ ; John v. 22, 
 23, For the Father judgeth no man ; but hath committed all judg- 
 ment unto the Son : That all men should honour the Son even as they 
 honour the Father. He that honour eth not the Son, honour eth not 
 the Father that sent him. In this passage of Scripture we are inform- 
 ed, that the infinite prerogative of judging the universe is commit- 
 ted by the Father to the Son, for this, as at least one, if not the only, 
 great end, that all (that is, I apprehend, all Intelligent creatures, 
 the word men not being in the original) should honour the Son even 
 as (that is, just in the same manner, as, and in the same degree, 
 as) they honour the Father. The Final Judgment, being an act 
 which eminently displays the infinite perfections, is committed to 
 the Son, that he may be perceived with indubitable evidence to 
 possess these perfections, and may therefore receive that peculiar 
 honour, which is due to Him only, by whom they are possessed. The 
 honour, which is due in a peculiar sense to God, consists supremely 
 in religious worship ; in making him the object of our supreme affec- 
 tion; and rendering to him our supreme obedience. All this is here 
 required to Christ in the same manner, in which it is required to the 
 FATHER. 
 
 Whether it be supposed, that this passage be intended to include 
 
 * See the original Greek.
 
 556 DIVINITY OF CHRIST. [SER. XXXVII. 
 
 angels, or not ; they are expressly required to worship him in 
 Psalm xcvii. 7 : confounded be all they that serve graven images. 
 Worship him, all ye Gods. St. Paul quotes a part of this verse in 
 the following manner: And again, when he bringcth in thejirst-be- 
 gotten into the world, he saith, Let all the Angels of God worship 
 him. It is therefore certain, that all the angels of God are requir- 
 ed to worship Christ. 
 
 The only possible debate, which can arise here, is concerning 
 the kind of worship, which is to be rendered. On this I observe, 
 that the Greek word is tfgotfmvr,tfaTuda\i ; and that this word is used 
 twenty-four times in the New Testament, to denote the worship of 
 the true God ; that it is used many times more to denote the reli- 
 gious worship of false gods ; and that it is, so far as I have ob- 
 served, the only word, used to denote what is intended by worship, 
 when considered as an act immediately performed. The words 
 @sga.iruu, Aargsuu, and 2sojxai, rendered also to worship, appear 
 rather to express either habitual reverence, or service, or a general 
 course of worship, considered as a character, or course of life. 
 llgofaws-a, so far as I have been able to observe, is the only term, 
 used to denote religious worship by St. John; and is certainly the 
 appropriate word for this idea, if there is any such appropriate 
 word in the New Testament. It is, particularly, the word, used 
 by Christ in his answer to Satan ; Thou shall worship the Lord thy 
 God; and in his discourse with the woman of Samaria concerning 
 the place where, the manner in which, and the persons by whom, 
 God is acceptably worshipped. 
 
 Secondly. That religious worship is here intended is certain : 
 because the Object of the worship, commanded, is directly opposed 
 in the command itself, to idols ; and the worship, required, to that 
 which is forbidden. Confounded be all they that serve, that is rcli- 
 gioiisly worship, graven images ; that boast themselves of idols. As 
 if God had said, Worship no more graven images, nor idols of any 
 kind ; for all their worshippers shall be confounded : Worship 
 him ; the Messiah ; the Son of God ; and not only you, the sottish 
 men who are guilty of this idolatry ; but all ye Angels, also, to 
 whom this worship is often sottishly rendered. 
 
 In the same manner, is this worship commanded to both men 
 and angels. Phil. ii. 9 11, Wherefore God also hath highly ex- 
 alted him, and given him a name, which is above every name ; That 
 at the name of Jesus every knee should bow, of things in heaven, and 
 things in earth, and things under the earth; And that every tongue 
 should confess, that Jesus Christ is Lord, to the glory of God the 
 Father. In this passage, all things celestial, terrestrial, and sub- 
 terranean, (as it is in the original) are required to bow the knee 
 to Christ, and to confess him to be Lord. To bow the knee is well 
 known appropriate phraseology to denote religious worship. / 
 hare left me, says God to Elijah, seven thousand m Israel, all the 
 knees that have not bowed unto Baal, and every mouth which hath
 
 SER. XXXVII/I DIVINITY OF CHRIST. 557 
 
 not kissed him. I Kings xix. 13.* St. Paul also says, I bow my 
 knees to the Father of all mercies. But to place it beyond all 
 doubt, we need only refer to Isaiah xlv. 22, 23, whence this pas- 
 sage is quoted. Look unto me, and be ye saved, all ye ends of the 
 earth: for lam God, and there is none else. By myself have 1 
 strom, and the truth has gone out of my mouth j the word, and it 
 shall not be re-coked. Surely to me shall every knee bow, shall every 
 tongue swear: saying, Only to JEHOVAH belongcth Salvation and 
 Power .| To ascribe to JEHOVAH salvation and power: (the 
 thing, which, the Apostle informs us, is the same with confessing 
 that Christ is Lord) and to bow the knee when making this as- 
 cription, is undoubtedly religious worship, if any thing is. Ac- 
 cordingly, this ascription is often made by the saints in the Scrip- 
 tures, and the saints and angels in heaven. 
 
 In accordance with these requisitions we find Christ actually 
 worshipped in great numbers of instances. I shall omit here the 
 numerous instances, in which we are directly told, that persons 
 worshipped Christ, while here in the world; merely because they 
 would give birth to a critical controversy, too minute, and too 
 extended, for the present occasion. The instances, about which 
 such a controversy cannot, at least decently, arise, are sufficiently 
 numerous for my design. 
 
 1st. In Genesis xviii. we are told, that JEHOVAH appeared unto 
 Abraham in the plains of Mamre, as he sat in the door of his tent. 
 The manner of his appearance was the following : As he lifted 
 up his eyes, and looked; Lo, three men stood by him ; and he ran 
 to meet them, and bowed himself toward the ground. To one of 
 them he said, My Lord, if I have now found favour in thy sight, 
 pass not away, I pray thee, from thy servant, &c. The person 
 here spoken to is called by Abraham, IJIN. This person in the 
 13th verse is called JEHOVAH ; and in the 14th, says, Is any thing 
 too hard for JEHOVAH ? and informs Abraham of the destruction of 
 the cities of the plain, which he had determined to bring upon 
 them for their sins. To this person Abraham prays, repeatedly, 
 for the preservation of these cities. Lot also, to whom he appear- 
 ed in the following chapter, prayed to him for his own preserva- 
 tion, and that of the city Zoar, and was accepted. These persons 
 are in the first place called three men. One of them, whom Abra- 
 ham calls ADOXAI, or LORD, is afterwards called by himself, by 
 Abraham, and by Moses, JEHOVAH ; and was worshipped by both 
 Abraham and Lot. The other two are afterwards repeatedly call- 
 ed Angels. Now it will not be pretended, that God, the Father, 
 appeared as a man ; or that he ate of the provision, furnished by 
 Abraham : for no one hath seen God, the Father, at any time. Yet 
 this person is here styled JEHOVAH, and was worshipped ; and this 
 person was Christ. 
 
 " See Hosea xiii. 2, and Psalm ii. 2. t Lowth.
 
 558 DIVINITY OF CHRIST. [SER. XXXVII 
 
 2dly. In Judges xiii. The ANGEL-JEHOVAH appeared to Manoah 
 and his wife. When he departed, it is said, that Manoah knew, that 
 he was the ANGEL-JEHOVAH : and it is added, Manoah said unto 
 his wife, We shall surely die, because zoe have seen GOD. But his 
 wife said unto him, .//"JEHOVAH were pleased to kill us, he would 
 not have received a burnt-offering, and a meat-offering, at our 
 hands. In verse 16, the Angel had, said Manoah, Ifthou wilt offer 
 a burnt-offering, thou must offer it unto JEHOVAH ; for, it is sub- 
 joined, Manoah knew not, that he was the ANGEL-JEHOVAH. But 
 after he had ascended in the flame of the altar, then, it is declared, 
 Manoah knew that he zvas the ANGEL-JEHOVAH. The burnt-offer- 
 ing and the meat-offering Manoah and his wife then perceived 
 themselves to have offered unwittingly to Him, who had manifested 
 to them his acceptance of both at their hands. 
 
 Here the worship was not only presented to Christ; but, what 
 is of much more importance to my purpose, was accepted by him. 
 Sdly. David worships Christ, in Psalm xlv. and Ixxii. and cii. 
 in ascribing to him the praise, which is due to God only. In the 
 two first he declares, that the people shall praise him, and fear him, 
 and fall down before him, and serve him for ever and ever. In the 
 last he makes to him a long-continued prayer. 
 
 4thly. In Isaiah vi. the Seraphim worshipped him, saying, Holy, 
 Holy, Holy, is JEHOVAH OF HOSTS. 
 
 5thly. Stephen, in Acts vii. 59, GO, prayed to Christ. And they 
 stoned Stephen, calling upon God, or as in the original, they stoned 
 Stephen invoking, and saying, Lord Jesus, receive my spirit. And 
 he kneeled down, and cried with a loud voice, Lord, lay not this sin 
 to their charge ; and having said this, he fell asleep. 
 
 On this prayer of St. Stephen I make the following remarks : 
 First. Stephen at this time was full of the Holy Ghost, (verse 55) 
 and therefore perfectly secured from error. 
 
 Secondly. He was singularly favoured of God on account of 
 the greatness of his faith and obedience ; and, as a peculiar testi- 
 mony of the divine favour, he was permitted to see the Heavens 
 opened, and to behold the glory of God, and Jesus standing on the 
 right hand of God. 
 
 Thirdly. In the full assurance, produced by this vision, and the 
 faith, with which he beheld it, he presented his final petitions to 
 Christ. 
 
 Fourthly. The first of these petitions respected the highest per- 
 sonal object, which can be prayed for : viz. the eternal salvation 
 of his soul ; and attributed to Him, to whom it was made, that infi- 
 nite power, wisdom, and goodness, which alone can bestow sal- 
 vation. 
 
 Fifthly. The second petition was of the same nature; being a 
 prayer, that his enemies might not be finally condemned for the sin 
 of -murdering him; and of course attributed to the Person, to whom 
 it was addressed, the power of forgiving, or condemning, these
 
 SER. XXXVII.] DIVINITY OF CHRIST. 55 y 
 
 murderers. No higher act of worship was ever rendered than 
 this; nor was any act of worship ever performed on a more solemn 
 occasion ; nor by a person better qualified to worship aright ; nor 
 with a more illustrious testimony of acceptance. Yet this act of 
 worship was performed to Christ. 
 
 Sixthly. This was the very worship, and these were the very 
 prayers, offered to God, a little before, by Christ at his crucifixion. 
 Stephen, therefore, worshipped Christ just as Christ worshipped 
 the Father. 
 
 Gthly. St. Paul often prayed to Christ directly.* Particularly, 
 
 1 Thess. iii. 11, 12, Now God himself, even our Father, and our 
 Lord Jesus Christ, direct our way unto you. And the Lord make 
 you to increase, and abound, in love one toward another, and toward 
 all men, even as we do toward you. Here a prayer is offered up 
 by St. Paul, that he may be guided to the Thessalonians ; and that 
 they may be made to increase and abound in holiness, and estab- 
 lished unto the end. This prayer is offered up to God the Father, 
 and to our Lord Jesus Christ, in the same manner, and the same 
 terms : both being unitedly addressed in the same petition, without 
 any note of distinction. The second of these petitions is also 
 offered up to Christ alone. The same petition, in substance, is 
 presented to the Father and Son, united in the same manner: 
 "2 Thess. ii. 16, 17. In the third chapter, verse 5, Paul prays, Now 
 may the Lord direct your hearts to the love of God, and to the pa- 
 tience of Christ : and verse 16, Now the Lord of peace himself give 
 you peace by all means. The Lord be with you all. Again, 
 
 2 Cor. xii. 8, Concerning this, that is, the messenger of Satan to 
 buffet him, St. Paul says, Thrice I besought the Lord, that it might 
 depart from me. But he said unto me, My grace is sufficient for 
 thee : for my pozver is made perfect in weakness. J\Iost gladly, 
 therefore, will I rather glory in mine infirmities ; that the power of 
 Christ may rest upon me. In this passage St. Paul informs us, 
 that he thrice prayed to Christ, respecting the particular subject 
 mentioned. 
 
 7thly. St. Paul, in all his Epistles, except that to the Hebrews ; 
 and St. John in his second Epistle, pray to Christ, in that noted re- 
 quest, in which also, Silas, Timothy, and Sosthencs united, that 
 grace, mercy, and peace might be multiplied, or communicated, to 
 those to whom they wrote, /row God our Father, and from our Lord 
 Jesus Christ. This is an express prayer to the Father and the Son, 
 united, to grant grace, mercy, and peace to men. These are the 
 highest of all blessings, and such as none, but JEHOVAH, can grant. 
 Yet Christ can grant them, because the Spirit of Inspiration di- 
 rected, that He should be prayed to for them. 
 
 8thly. The Baptismal service, directed by Christ himself, is an act 
 of religious worship to Christ. Baptizing them in the name of the 
 Father, of the Son, and of the Holy Ghost. Whether this be inter- 
 
 * See Bishop Burnet on the Articles, p. 48.
 
 560 DIVINITY OF CHRIST. [SER. XXXVII. 
 
 preted to mean, Baptizing them INTO the name., or IN the name, it 
 makes no difference. If Christians are baptized into the name, 
 they are baptized into the name of God only : for they are the chil- 
 dren of God, only, by adoption ; that adoption, by which they take 
 his name upon them ; and Christ is here declared to be the God, 
 whose name they assume. If they are baptized in the name ; they 
 are baptized in the name, or authority, of God only : but Christ is 
 this God. 
 
 9thly. The blessing, pronounced on Christian assemblies, is an act 
 of religious worship, rendered to Christ. The grace of the Lord 
 Jesus Christ and the love of God, and the communion of the Holy 
 Ghost, be with you all. 'Amen. Peace be to the brethren, and love 
 with faith, from God the Father, and the Lord Jesus Christ ; Eph. 
 vi. 23. Or as it was more commonly, The grace of our Lord Je- 
 sus Christ be zvith you all. Amen. The first of these is equiva- 
 lent to the blessing, anciently pronounced by the High Priest on 
 the children of Israel. JEHOVAH bless thee, and keep thee : JEHO- 
 VAH make his face to shine upon thee, and be gracious to thee : JE- 
 HOVAH lift up his countenance upon thee and give thee peace. It is 
 the appropriate office of the Father to bless, and preserve ; of the 
 Son to give grace, and illumination ; and of the Spirit to commu 
 nicate peace. 
 
 Finally ; so universal was the custom of praying to Christ, that 
 Christians were originally entitled, as their distinguishing appella- 
 tion, " Those who called on the name of Christ." Thus Ananias 
 says to Christ, Acts ix. 14, Here he hath authority from the chief 
 priests to bind all those that, call on thy name. The people of 
 Damascus^ also, when they heard Paid preach, were amazed, and 
 said, Is not this he, who destroyed them that called on this name in 
 Jerusalem? 1 Cor. i. 1, Paul, called to bean Apostle of Jesus Christ, 
 and Sosthenes the brother, unto the Church of God which is at Co- 
 rinth, called to be saints, with all that in every place call upon the 
 name of Jesus Christ our Lord. 2 Tim. ii. 22, Follozo righteousness, 
 faith, charity, peace, with them that call on the Lord, out of a pure, 
 heart. Romans x. 12, The same Lord over all is rich unto all that 
 call upon him. That Christ is here meant is evident from the pre- 
 ceding verse. 
 
 In all these instances, and in this universal manner, was Christ 
 worshipped. In the greater part of the instances, the persons, who 
 rendered the worship, were inspired ; and, in the remaining instan- 
 ces, were plainly under divine direction ; because the worship was 
 approved, and accepted. 
 
 But religious worship is lawfully rendered to God only. This 
 we know from the mouth of Christ himself quoting Deuteronomy x. 
 20, in Matthew x. 12, It is written, thou shall worship the Lord 
 thy God, and him only shall thou serve. The Angel also forbade 
 John to worship him, saying, See thou do it not ; worship God. Isa- 
 iah also commands, Sanctify the Lord of Hosts himself; and let
 
 SER. XXXVII.] DIVINITY OF CHRIST. 5 gj 
 
 him be your fear and your dread. God also in Exodus xxxiv. 14, 
 says to the Israelites, Thou shall worship no other God : for JEHO- 
 VAH, whose name is Jealous, is a Jealous God. 
 
 Yet Christ is here directed to be worshipped, and is actually 
 worshipped, by persons inspired. If, then, Christ be not God, 
 God has commanded another to be worshipped; and persons, un- 
 der the immediate direction of his Spirit, have worshipped another. 
 
 The whole Church, the Bride, is commanded, in Psalm xlv. by 
 that God, who said unto him, Thy throne, O God, is for ever and 
 ever, thus : Hearken, O Daughter, and consider, and incline thine 
 ear : so shall the King greatly desire thy beauty : for he is thy Lord, 
 and worship ihou him. The Church has in all ages obeyed this 
 command, and worshipped him. Prophets have worshipped him : 
 Apostles have worshipped him. Men, full of faith, and of the 
 Holy Ghost, have besought his guidance, aid, grace, and blessing, 
 while they lived; and, when they died, have besought him to re- 
 ceive their Spirits into his own eternal Kingdom. If Christ is 
 God ; if he is JEHOVAH ; they have done their duty. If he is njt 
 God ; if he is not JEHOVAH ; they have violated through life, and 
 in death, the first of JEHOVAH'S commands in the Decalogue : 
 Thou shall have no other God before me. 
 
 VOL. I.
 
 SERMON XXXVIII. 
 
 DIVINITY OF CHRIST. 
 
 PROOFS. 
 
 THIS THE ONLY GROUND OF CONSISTENCY IN THE SCHEME OF RE- 
 DEMPTION. 
 
 THE JEWS OTHERWISE NOT CHARGEABLE WITH GUILT IN CRUCIFY- 
 ING CHRIST. 
 
 THE APOSTLES OTHERWISE CHARGEABLE WITH LEADING MANKIND 
 INTO IDOLATRY. 
 
 ROMANS viii. 3, 4. For what the Law could not do, in that it was weak through the 
 flesh, God, sending his own Son in the likeness of sinful flesh, and for sin, con- 
 demned o'l'n in the flesh ; That the righteousness of the Law might be fulfilled in 
 us, who walk nut after the flesh, but after the Spirit. 
 
 For God, sending his oivn Son in the likeness of sinful flesh, and of a sin -offering, 
 hath condemned sin in the flesh, (the tiling impossible lo the Law, because it was 
 weak through the flesh .-) That the righteousness of the Law may be fulfilled by us, 
 who walk not according lo the flesh, but according lo the Spirit. 
 
 Dr. Macknight's Translation. 
 
 ACCORDING to the plan, originally proposed from these 
 words, I have, in the three preceding discourses, considered, at 
 length, I he proofs of the Deity of Christ, arranged under the Jirst 
 general head: viz. That Christ is spoken of in the Scriptures as the 
 true and perfect GOD. 
 
 I shall now proceed to consider the three following heads of dis- 
 course, originally proposed ; viz. 
 
 II. That the Deity of Christ is the only ground of Consistency in 
 the scheme of Redemption : 
 
 III. That the Jczvs, according to the opposite doctrine, are unjust- 
 ly charged with Guilt inputting Christ to death : 
 
 IV. 77m/ the Prophets and Apostles, according to the same doc- 
 trine, cannot be vindicated from the sin of leading mankind into Idol- 
 atry. 
 
 The last argument, then proposed, I shall omit to examine, un- 
 til I have considered the divinity of the Holy Spirit; and shall 
 now proceed to the consideration of the 
 
 II. Viz. That the Deity of Christ is the only ground of Consistency 
 in the scheme of Redemption. 
 
 The truth of this assertion I shall attempt to evince by showing,
 
 SER. XXXV1IL] DIVINITY OF CHRIST. 563 
 
 that the Deity of Christ is the only ground of Consistency in ike 
 things, spoken of him , as 
 
 The light of the World; 
 
 The Saviour of the World; and, 
 
 The Propitiation for Sin. 
 
 1st. As the Light of the World. 
 
 Christ is exhibited in the Scriptures as the light of the World, m 
 tu)o respects : 
 
 First. As Revealing the will of GOD to mankind ; and, 
 
 Secondly, As Communicating spiritual, or dirine, Light to the 
 soul. 
 
 In both respects, the things, said of Christ in the Scriptures, as 
 the Light of the World, are consistent, only on the supposition, 
 that Christ is the true GOD. That the Scriptures are the Word of 
 JEHOVAH will not be questioned by any man, who believes in a 
 Revelation; since they are called by this title, and by others equi- 
 valent to it, in hundreds of instances, from Genesis to the Revela- 
 tion of St. John. But the Scriptures are expressly declared to be 
 the Word of Christ : Let the word of Christ dwell in you richly in all 
 wisdom, teaching, and admonishing, one another in psalms, and 
 hymns, and spiritual songf. In this passage, the Old Testament 
 is in so many terms declared to be the Word of Christ. The Gos- 
 pel, every man knows, is appropriately entitled the Gospel of 
 Christ. 
 
 St. Mark prefaces his account of the Gospel with these Words : 
 The beginning of the Gospel of Jesus Christ the Son of GOD. 
 
 St. Paul informs us, that he received the Gospel immediately by 
 revelation from Christ ; and accordingly he every where styles it 
 the Gospel of Christ. The greatness of the authority, which it de- 
 rived from this source, he teaches us in the strongest manner, when 
 he says, Though we, or an angel from heaven, or any one whatever, 
 preach another Gospel, let him be accursed. Galatians i. 8, 9. 
 This Gospel, he also says, is Christ, the power, and wisdom of 
 GOD unto salvation. 
 
 St. Peter teaches the same truth, in a manner equally forcible, 
 when he says, Of which salvation the Prophets have enquired, search- 
 ing what, and what manner of time, the Spirit of Christ which was 
 in them did signify. Here the Spirit which inspired the Prophets, 
 is styled the Spirit of Christ; and this Spirit, the same Apostle 
 says, is the Holy Ghost. For Prophecy, saith he, came not in old 
 time, by the will of man ; but holy men of GOD spake, as they were 
 moved by the Holy Ghost. The Old Testament, therefore, was re- 
 vealed to the Prophets by the spirit of Christ. 
 
 Concerning the JVeru, Christ himself teaches us the same doc- 
 trine, in the same decisive manner. Howbcit, when he, the Spirit 
 of truth, is come ; He will guide you into all the truth; for he shall 
 not speak of himself', but whatsoever he shall hear, that shall he 
 speak. Pie shall glorify me ;for he shall receive of mine, and shall
 
 564 DIVINITY OF CHRIST. [SER. XXXVIII. 
 
 shew it unto you. He shall teach you all things, and shall bring all 
 things to your remembrance, whatsoever I have said unto you. 
 
 All things, therefore, which Christ had said to the Apostles, the 
 Spirit of Truth brought (o their remembrance. He taught them 
 all things, and guided them into all the Truth. Yet he spoke not 
 of himself, but that which he heard, which he received from Christ, 
 and that only, he declared unto them. The Gospel, therefore, is 
 originally, and only, derived from Christ. Yet it is repeatedly 
 styled by St. Paul, the Gospel ofGort. 
 
 This Charactor of the Revealer of the will of God, St. John de- 
 clares repeatedly in the introduction of his Gospel. After having 
 declared, that the Word was in the beginning, or eternal ; was 
 GOD ; and was co-eternal with GOD ; and that all things were made, 
 by him; he goes on to say, In him ivas lift:, and the life was the 
 light of men. And the light shineth in darkness ; and the darkness 
 comprehended it not. He then informs us, that John the Baptist 
 came, to bear witness of the Light ; that he was not that Light ; but 
 was sent to bear witness of that Light. Then he adds, That zvas 
 the true Light which lighteth every man, that cometh into the world. 
 To all this he adds further the testimony of John the Baptist ; the 
 very Witness which he bore concerning Christ as the Light. No 
 one, said this harbinger of the Redeemer, who was sent for the 
 very purpose of declaring his true character, No one hath seen 
 GOD at any time ; the only begotten Son o/GoD, who is in the bosom 
 of the Father, He hath declared him. To declare the character, 
 and designs, of GOD, is plainly impossible, unless for him, who 
 knows these things intuitively; or for him, to whom GOD is pleased 
 to make them known. But no other person, beside the Son, and the 
 Spirit, knows the things of GOD intuitively. This we know cer- 
 tainly, without inspiration; but the Scriptures have determined the 
 point if it were otherwise uncertain. No one,, saith our Saviour, 
 knoweth the Father, but the Son; and he, to zohomsoever the Son will 
 reveal him. The things of GOD, saith St. Paul, knoweth no one, 
 but the Spirit of GOD : and the Spirit searcheth all things, even the 
 deep things of GOD. From all these passages it is, I apprehend, 
 certain, that Christ is the sole author of Revelation ; and that the 
 Spirit has not, as the Spirit of Inspiration, spoken of himself; but 
 has received from Christ his mind or pleasure, and declared it to 
 the men, whom he inspired. Accordingly, St. Paul says, speaking 
 of his own Inspiration, and that of the other Apostles, We have the 
 mind of Christ. It is, therefore, true to this day, that no one 
 knoweth the Father, but the Son, and those to whom the Son hath 
 revealed him. This knowledge thus revealed, was not revealed 
 to Christ, but was Possessed by him, because he dwells in the bo- 
 som of the Father, and has dwelt there from Eternity ; being daily 
 his delight, and rejoicing alway before, him. 
 
 Should it be objected, that mankind know something of GOD by 
 their Reason, independently of Revelation, and therefore possess a
 
 SER. XXXVIII.] DIVINITY OF CHRIST. 
 
 565 
 
 knowledge of GOD, tchich is not derived from Christ : I answer, 
 that with some qualifications I admit the premises, but deny the 
 consequence. The very Reason of Man was formed by Christ, 
 as was man himself; as were, also, all those materials, from which 
 Reason derives whatever knowledge of this nature it possesses. 
 It has, I trust, been proved beyond reasonable debate, that Christ 
 created, preserves, and governs all things; and therefore, is the 
 Author of those works of Creation and Providence, whence Reason 
 obtains all its knowledge of this subject. Of course, in this sense, 
 also, Christ is the light that lightcth every man that cometh into the. 
 world. Thus all the knowledge, which exists, of GOD, is derived 
 from Christ; and, since he is the same yesterday, to-day, and for 
 erer; and dwells in the bosom of the Father; this knowledge was 
 his originally, intuitively, and eternally. I need not say, that these 
 things cannot be true of any mind, but the Omniscient. 
 
 Secondly, Christ is the Author of Spiritual light to man/and. 
 The communication of Spiritual light is spoken of in the Scrip- 
 tures as a work peculiar to GOD. 2 Cor. iv. 6, For GOD, who 
 commanded the light to shine out of darkness, has shined into onr 
 hearts, to give us the light of the knowledge of the glory of GOD in 
 the face, or person, of Jesus Christ. John vi. 45, And they shall 
 all be taught of GOD : and thus in many other places. But this 
 office is also ascribed to Christ. Simeon says, Luke ii. 30, For 
 mine eyes have seen thy salvation, which thou hast prepared before 
 the face of all people : Jl light to lighten the Gentiles, and the 
 glory of thy people Israel. In him, says St. John, was life, and 
 the life was the light of men. I, said our Saviour, John viii. 12, 
 am the light of the World ; he that follow eth me, shall not walk in 
 darkness, but shall have the light of life. Isaiah xlix. 6, quoted 
 Acts xiii. 47, / will also give thce for a light to the Gentiles, that 
 thou maycst be my salvation to the ends of the earth. In all these 
 passages it is manifest, that spiritual or divine light is the light 
 spoken of; and that it resides in Christ, as its Source; and is by 
 him communicated to mankind. All this, also, is completely ex- 
 pressed by the Prophet Malachi in a word ; when he calls Christ 
 the Sun of Righteousness : t-he Orb, in which righteousness is origin- 
 all v inherent; in which it dwells ; and from which it emanates to 
 ma'nkind. In the same manner is it said by David, the Lord GOD 
 is a Sun. 
 
 2dly. The things, spoken of Christ as the Saviour of the World, 
 are consistent, only on the supposition, that he is the true GOD. 
 Psalm Ix. 1G, /JEHOVAH am thy Saviour. 
 
 Hosea xiii. 4, I am JEHOVAH thy GOD ; thou shall know no GOD 
 but me ; for there is no Saviour beside me. 
 
 Isaiah xliii. 1 1, /, even I am JEHOVAH ; and beside me there is no 
 Saviour: and thus in various other places in the Old Testament. 
 
 The same thing is often declared in the New Testament. 1 Tim. 
 i. 1, The commandment of GOD our Saviour; and Titus ii. 10, Ad< rn 
 the Doctrine of GOD our Saviour.
 
 56Q DIVINITY OF CHRIST. [SER. XXXVIII. 
 
 Yet in the same absolute sense Christ is declared to be the Sa- 
 viour of Mankind. Who is this, saith the Prophet Isaiah, that 
 comcth from Edom, zuith dyed garments from Bozrah ; this, that is 
 glorious in his apparel, travelling in the greatness of his strength ? 
 I, saith Christ, that speak in righteousness ; mighty to save. John 
 iv. 42, This is the Christ, the Saviour of the world. Acts iv. 12, 
 St. Peter, speaking of Christ, saith, neither is there salvation in, or, 
 by means of, any other $ for there is no other name under heaven 
 given among men, -whereby we must be saved. And thus in very 
 many other places. The importance of the work of saving man- 
 kind, and the glory derived from it to the divine character, are 
 strongly exhibited by GOD in Isaiah Ixv. 17, 18, For behold I cre- 
 ate new heavens, and a new earth ; and the former shall not be re- 
 membered, nor come into mind. But be ye glad, and rejoice for 
 ever, in that which I create : for behold, I create Jerusalem a rejoic- 
 ing, and her people a joy. In this passage it is evident, that the 
 New Creation is, in the view of GOD, so much more glorious than 
 the original one, that, compared with it, the original creation shall 
 not be remembered. But the new creation is no other than crea- 
 ting Jerusalem a rejoicing, and her people a joy ; that is, renovating 
 the souls of mankind, and thus making them holy, lovely, a re- 
 joicing, or foundation of joy, in the sight of GOD. This work, 
 then, is, in the sight of GOD, a far more glorious work, than the 
 formation of the heavens and the earth. Such, also, it is in the 
 eye of reason. One mind is of more importance, than any num- 
 ber of worlds, inanimate, and unconscious. The renovation of one 
 mind to righteousness, and its reinstatement in the divine favour, is 
 the production of eternal, and by us incomprehensible, worth, and 
 enjoyment, in that mind. This work, repeated in a multitude of 
 minds which no man can number, is the work, which is styled the 
 New Creation. How immensely more glorious a work than the 
 production of ever so many masses of lifeless matter ! 
 
 When we consider the nature of this work, and the things in- 
 volved in it, we cannot hesitate to admit the peculiar importance 
 attached to it in the Scriptures. In this work are involved 
 
 The creation of a new heart in man ; 
 
 The communication of divine knowledge ; 
 
 The adoption of man into the divine family ; 
 
 A perpetual presence with the souls of all, who are created anew, 
 
 A continual communication of strength, patience, fortitude, 
 peace, consolation, and hope ; 
 
 The preservation of the soul from the fatal influence of tempta- 
 tions, lust, and all other spiritual enemies ; 
 
 The final justification of the soul at the Judgment, and its estab- 
 lishment in the possession of immortal life ; 
 
 Together with, what will be the subject of the next head of dis- 
 course, the accomplishment of such a Propitiation, as may be the 
 proper source of all these wonderful consequences.
 
 SER. XXXVIII.] DIVINITY OF CHRIST. 5 g 7 
 
 He, who admits these things to be included in the work of savin^ 
 Man, must admit also that there can be no Saviour beside JEHOVAH. 
 
 Should it be said, that all these things, except the last, are the 
 work of the Holy Spirit ; and that therefore they are here errone- 
 ously attributed to Christ; I answer, That they are indeed the 
 work of the Holy Spirit ; but, notwithstanding this, they arc truly 
 attributed to Christ ; not only as He laid the foundation for them 
 all ; but as the Spirit acts not of himself, and only executes the 
 pleasure of Christ under his commission. 
 
 This work, then, of saving Man is in the Scriptures attributed 
 to Christ, in a manner so peculiar, that from it he derives his own 
 appropriate name, JESUS CHRIST, THE ANOINTED SAVIOUR ; and 
 is considered by JEHOVAH as being so much greater, and more glo- 
 rious, than the work of creating the heavens and the earth, that, in 
 comparison with it, that work shall not be remembered, nor come into 
 mind. 
 
 3dly. As the Propitiation for sin, the Deity of Christ is the only 
 ground of consistency in the Scriptural exhibitions. 
 
 As I expect hereafter to discuss Christ's atonement for sin, as 
 one of the great parts of the Christian system ; I shall, here, omit 
 every thing concerning this subject, which is not necessary to the 
 doctrine just now declared. 
 
 That Christ is in some sense a Propitiation for the sins of the. 
 World cannot be denied, unless by a direct denial of the express 
 words, as well as the unquestionable doctrines, of the Gospel. 
 1 John ii. 2, And he is the propitiation for our sins ; and not for 
 ours only, but for the sins of the whole world. 1 John iv. 10, He 
 loved us, and sent his Son to be the Propitiation for our sins. See 
 also Romans iii. 25, Isaiah liii. 10, &c. The text, also, is a direct 
 declaration of this doctrine. GOD sending his own Son in the like- 
 ness of sinful flesh, and of a sin-offering, or an offering for sin, &c. 
 
 By Christ's being the Propitiation for sin it is, here, necessary to 
 mean only, that something, which, being done for the Sinner, the 
 Sinner may be forgiven, and restored ; but which, not being done, he 
 must be punished according to the sentence of the Lazv, by which he 
 is condemned. That so much, as is here specified, is included in 
 Christ's being the propitiation for the sins of mankind, is unques- 
 tionably evident, 
 
 First, From the name, by which it is called in the Scriptures, in 
 many instances ; viz. cMroXuTpwcVs ; translated redemption. When 
 a person was taken captive in war, and condemned to perpetual 
 slavery, or to death, a sum of money was not unfrequently paid, 
 and accepted, for his ransom from these evils ; this sum was called 
 Xiwpov ; and the redemption of the captive from death, or slavery, 
 was called atfoXuTpw<ri'g. The redemption of mankind from the sla- 
 very of Sin, and the everlasting death, to which the Sinner was 
 exposed by it, is called by the same name. The Xurpov, or price 
 vf redemption, was paid, not by the captive, but by another per-
 
 568 DIVINITY OF CHRIST. [SER. XXXVIII. 
 
 son. The price of Man's Redemption, in like manner, was not 
 paid by himself, but by Christ: that is, Christ accomplished some- 
 thing, without which man would not have been redeemed from the 
 bondage of death and sin. 
 
 Secondly, This truth is evident from Isciah liii. 10, Yet it pleased 
 JEHOVAH to crush him with affliction. If his soul shall make a pro- 
 pitiatory sacrifice; he shall see a seed, which shall prolong their 
 days; and the gracious purpose of JEHOVAH shall prosper in his 
 hands. Of the travail of his soul he shall see (the fruit} and be 
 satisfied: by the knowledge of him shall my righteous servant jus- 
 tify many ; for the punishment of their iniquities he shall bear. 
 Therefore In-ill distribute to him the many for his portion; and the 
 mighty people shall he share for his spoil : because he poured out 
 his soul unto death ; was numbered with the transgressors: and he 
 bare the sin of many $ and made intercession for the transgressors.* 
 
 In this passage it is clear, that, in the Covenant of Redemption 
 here recited, JEHOVAH promised to Christ the seed, which should 
 prolong their days, or be eternally blessed ; a promise here re- 
 peated in many forms ; on the condition, that he made his soul a 
 propitiatory sacrifice for sin. It is therefore certain, that if he had 
 not made this sacrifice, he would not have received this reward : 
 or, in other words, mankind would not have been saved. 
 
 Thirdly, The same truth is evident from Romans iii. 25, 26 : 
 Christ Jesus, whom GOD hath set forth to be a propitiation for sin, 
 to declare his righteousness in the remission of sins, that are past ; 
 that he might be just, and yet the juslifier of him that believcth in 
 Jesus. 
 
 From this passage it is evident, that, if God had not set forth 
 Christ as a propitiation, his righteousness in the remission of sins, 
 that are past, would not have been declared; and that he would not 
 have been just, in the act of justifying believers: in other words, 
 If Christ had not become a Propitiation, the sins of mankind could 
 not have been remitted, nor themselves justified. 
 
 In a former discourse it has, I trust, been proved, that, in the 
 literal sense, by works of law no flesh can be justified before GOD; 
 and that the future obedience, and the repentance, of the sinner, 
 are alike, and wholly unavailing to this end. Independently of 
 Christ's redemption, therefore, or independently of his being the 
 propitiation for the sins of men, every sinner is condemned, lost, 
 and without hope. The Scriptures in multiplied instances teach 
 us, that Christ became a propitiation for sin, especially by his death. 
 Isaiah liii. 5, He was wounded for our transgressions ; he was bruis- 
 ed for our iniquities ; the chastisement of our peace was upon him. 
 Romans v. 6, In due time Christ died for the ungodly. 1 Cor. xv. 
 3, Christ died for our sins, according to the Scriptures. 2 Ccr. v. 
 14, One died for all. 1 Thess. v. 10, Who died for us, that we 
 
 LoAvth.
 
 SER. XXXVIII.] DIVINITY OF CHRIST. 5C g 
 
 should live with him. Col. i. 20, Having made peace through the 
 blood of his cross. I John i. 7, The blood of Christ cleanse th from 
 all sin. 1 Peter i. 18, 19, Ye were not redeemed with corruptible 
 things, but with the precious blood of Christ. Rev. v. 9, Thou hast 
 redeemed us to GOD by thy blood. More proofs of this point can- 
 not be necessary. Let me now ask, If Christ be not in the strict- 
 est sense God, how is it possible that he should become, in this, 
 or any other, manner, a Propitiation for the sins of mankind ? If 
 Christ be merely a man, or in any other sense a mere creature ; 
 how is it possible, that he should be able to perform any act, which 
 would not be absolutely necessary for his own justification before 
 GOD ? The law, by which every creature is governed, requires 
 him to love GOD zvith all the heart, soul, strength, and understand- 
 ing ; or in other words, to consecrate all his powers supremely, 
 and absolutely, so long as he exists, to the service of GOD. More 
 than this he cannot do ; and, if all this be not clone, he is a sinner; 
 and cannot be justified. How then can it be possible for him to 
 perform any thing, which can be accepted on the behalf of another ? 
 It is impossible, that any service should be accepted for another, 
 which is entirely due for one's self. It is impossible, that the debt 
 due from another, should be cancelled by my Payment of Money, 
 due for a debt of my own. When I have paid my own debts, if I 
 can offer more money, I may then satisfy the Creditor for the debt 
 of another. The obedience, which a law requires of me, as my 
 obedience, will satisfy the demands of the law on me ; and prove the 
 means of my justification ; but cannot be transferred from me to 
 another subject of the same law, so as to answer the demands of the 
 law on him. The Law demands all his obedience of him, and all 
 mine of me : but, mine only being rendered ; the demands of the 
 Law are not, and cannot be, satisfied. 
 
 Supererogatory service, or service not required by Law, is ab- 
 solutely necessary to the very existence of all vicarious interfer- 
 ence. But no creature can possibly perform supererogatory ser- 
 vice ; because all that he can do is required of him by the Law. 
 Thus exceeding broad, in the Scriptural language, is the command- 
 ment ; and thus it is impossible, that any creature should become, 
 in any sense, a propitiation for the sins of mankind. 
 
 To avoid this immoveable difficulty, Dr. Priestly, and other So- 
 cinians, have denied, wholly, the doctrine of Christ's Atonement -, 
 and in this denial have, at least in my view, acted in the only man- 
 ner, consistent with the main part of their scheme ; viz. Thai Chrisl 
 is a mere man. But in this denial they have at the same time, con- 
 tradicted the main doctrine in the Christian system, after that of 
 the existence of GOD. According to the scheme of these men, 
 Christ came into the world, or was born, merely to be a Prophet, and 
 Example, of righteousness ; or a teacher of the will of GOD to 
 mankind ; and died, only to bear witness to the truth of his precepts. 
 In the same manner J\loscs, and all the succeeding Prophets, came 
 
 VOL. I. 72
 
 570 DIVINITY OF CHRIST. [SER. XXXVIII. 
 
 into the World to be teachers, and examples, of truth and right- 
 eousness ; and, in the same manner, Peter and Paul, both the 
 Jameses, and almost all the other apostles, together with Stephen, 
 and a host of Martyrs who followed him, bore witness to the truth of 
 the precepts which they taught, by voluntarily yielding themselves 
 to death. All these persons taught, the truth of GOD, and prac- 
 tised righteousness ; and a multitude of them scaled their testimony 
 with their blood. The only difference, according to the Socinian 
 scheme between Christ and them is, that he was wiser and better than 
 they. Paul, however, taught more of the Gospel than Christ him- 
 self; and both Paul and Peter sealed the truth of their testimony 
 on the cross. Of what consequence, then, was the death of Christ 
 to mankind, any more than that of Zechariah, Jeremiah, James, 
 Peter, or Paul ? Each of these men died as a witness to the truth. 
 Christ, according to .Dr. Priestly, appeared in no other character in 
 his death. All these men, also, taught the truth : according to Dr. 
 Priestly Christ did no more. Each of these men was an eminent 
 example of righteousness : according to Dr. Priestly Christ was 
 only a brighter example. With what meaning then can it be said, 
 that COD hath set forth Christ as a propitiation for the remission of 
 sins : that Christ is said to be the propitiation for the sins of the 
 World ; that his soul is said to make a propitiatory sacrifice for sin ; 
 that he bare the sin of many ; that we are justified, and redeemed, 
 by //,?,? blood; that by himself he purged our sins; that he made 
 peaf.e through the blood of the Cross ; that he reconciled both Jews 
 and Gentiles unto GOD in one body by the Cross ; that by his stripes 
 we are healed ; that the chastisement of our peace was laid upon him ; 
 and that we have redemption through his blood, even the forgiveness 
 of sins ; together with many other things of the same import ; so 
 many, as to constitute no small part of the Scriptures ? And why 
 did Christ say he came to give his life a ransom for many ? and why 
 did Paul say, Christ gave himself a ransom for all. Could these 
 things be said of J\Ioscs, or Jeremiah, or Peter, or James, or Paul ? 
 Are we justified by the grace of GOD through the redemption which 
 is in Moses? Did Paul make peace by the blood of his cross ? Was 
 Peter a propitiation ; an i/atf/xos; the means of appeasing the anger 
 of GOD. of reconciling him to us, and rendering him propitiatory 
 to sinners? 
 
 Farther } in what sense was the death of Christ necessary, as a 
 testimony to the truth of his precepts ? Were not his miracles, and 
 the unspotted excellency of his life, ample proofs of the sincerity of 
 his declarations, and the reality of his mission from GOD ? Are they 
 not now appealed to by Dr. Priestly, and most if not all other di- 
 vines, as the chief proofs ? Is not his death rarely appealed to for 
 this purpose ? And is it not manifest from this fact, that it is a tes- 
 timony, plainly inferior to his life, and miracles ? 
 
 If, then, this was the end, and amount, of Christ's death ; is it 
 not evident, on the one hand, that the end was in a great measure
 
 SER. XXXVIII.] DIVINITY OF CHRIST. 57 j 
 
 useless, and very imperfectly accomplished : and, on the other, 
 that the amount of Christ's death was no more than the amount of 
 the death of Paul and Peter ; that they, as truly as Christ, were a 
 propitiation for the sins of the world ; and that we arc as truly jus- 
 tified by faith in them, as in him; and by their blood, as by his f 
 
 I shall now proceed, 
 
 III. To show, 77m/ the Jews, according to the Unitarian doctrine, 
 are unjustly charged with guilt in putting Christ to death. 
 
 The Law of GOD, as given by JWoscs, required the blasphemer to 
 be stoned. Christ, in his conversation with the Jews, recorded 
 John v. declared himself to be the Son of Goo. By this phrase 
 the Jews, as I mentioned in a former discourse, understood him to 
 declare, that himself was GOD, or equal with GOD. Their own 
 construction they declared to him, For a good work we stone thee 
 not; but because thou, being a man, makcst thyself GOD, John x. 
 33. St. John also, as I then observed, understood the phrase in 
 the same manner. Therefore, he says, the Jews sought the more to 
 kill him, because he not only had broken the sabbath, but said also 
 that GOD was his father ; making himself equal with GOD. This is 
 the Apostle's own construction of Christ's averment ; and is plain- 
 ly alleged by him as being that of the Jews also. 
 
 When Christ was brought before the Sanhedrim, after several 
 vain attempts to convict him of any crime, the High Priest adjured 
 him, that is, put him upon oath, to tell him whether he was the 
 Christ, the Son of the Blessed GOD. In answer to this question 
 thus solemnly put, Christ said, / am ; and, as a proof, that he said 
 this truly, added, and ye shall see the Son of Man sitting on the 
 right hand of Power, and coming in the clouds of heaven. In reply 
 to this declaration the High Priest rent his clothes, and declaring 
 all further testimony needless, pronounced him guilty of blasphe- 
 my for this saying; in consequence of which, the Evangelists in- 
 form us, they all condemned him to death. 
 
 Now, it is evident, that Christ was understood by the Jews to 
 declare that he was equal to GOD, and rvas GOD, by asserting him- 
 self to be the Son of GOD. Of this there cannot be a doubt, be- 
 cause it is asserted, both by the Jews themselves, and by the Evan- 
 gelist. If, then, Christ was a man, merely ; he was, for aught that 
 I can sec, truly a Blasphemer. For, when he declared himself to 
 be GOD, or equal with GOD, he plainly declared GOD to be neither 
 greater, wiser, nor better than himself. But, to assert in any form 
 of words, that the infinite JEHOVAH is of the same character with a 
 man, and possessed of no more greatness, excellency, or glory, 
 than that which is human, would be acknowledged in any other 
 case to be blasphemy ; because it would be a denial of all the 
 perfections of GOD, and an ascription to him of all the frailties of 
 Man. If this be not blasphemy, what can be ? 
 
 But if Christ was a blasphemer, he was justly put to death. 
 The Law, which He as well as the Jews, acknowledged to have
 
 572 DIVINITY OF CHRIST. [SER. XXXVIII. 
 
 been given by GOD himself, required the blasphemer to be stoned : 
 as a blasphemer, therefore, he was according to the requisitions of 
 a divine, and therefore a just, Law, deservedly condemned to death. 
 
 Thus according to this scheme the Jews, instead of being guilty 
 in putting Christ to death, acted meritoriously ; for they only obey- 
 ed the divine law. 
 
 But it will be said, Christ did not intend by this declaration to 
 assert that he was GOD ; nor that he was equal with GOD. This 
 indeed is said, and must be said, by the abettors of the Unitarian 
 schemes. I answer : It is clear, that the Jews thus understood 
 him, and that he knew them thus to understand him. They had 
 formerly attempted to stone him for using the same language ; and 
 had then told him, in express terms, the manner, in which they con- 
 strued the phrase. The Sanhedrim, also, sufficiently explained to 
 him their own views of it by pronouncing it blasphemy. In con- 
 sequence of this mode of understanding the phrase, he saw them 
 now about to imbrue their hands in his blood. If it was a mistake 
 on their part, he was bound to remove it. He was bound not to 
 suffer his own character to be stained, in their view, with the crime 
 of blasphemy. He was bound to use language as he knew it would 
 be understood. He was bound not to lose his own life, nor suffer 
 them to incur the guilt of taking it away, merely through a mistake 
 of theirs. If, then, they are supposed in this case to have sinned 
 at all ; they sinned only through a mistake, which Christ himself 
 voluntarily declined to remove. The sin, therefore, so far as I can 
 see, lies on this supposition, primarily at his door. What, then, 
 shall we say of the solemn and awful charge, brought against the 
 Jems by St. Peter? Him ye have taken, and by wicked hands have 
 crucified, and slain! What shall we say of the whole body of 
 Scriptural representations on this subject? What shall we say of 
 the terrible destruction of their nation : of their judicial blindness : 
 and all the calamities which had befallen them, as monuments of 
 the divine indignation, for more than seventeen hundred years ? 
 
 IV. The Prophets and Apostles, according to the same doctrine, 
 cannot be vindicated from leading mankind into the sin of Idolatry. 
 
 The Prophets and Apostles have, in a great variety of places, 
 called Christ GOD, The true GOD, The great GOD, The mighty 
 GOD, JEHOVAH, and I AM. They have declared him to be Eter- 
 nal, self-existent, incomprehensible, Almighty, Omnipresent, Om- 
 niscient, and immutable. They have attributed to him the crea- 
 tion, preservation, and government, of all things ; and the acts of 
 giving life, forgiving sin, judging the World, and rewarding both 
 the righteous and the wicked. They have ascribed to him the in- 
 finite relations of Creator, Preserver, Possessor, Ruler, and Final 
 Cause, of all things. Beyond this, they have on many occasions 
 worshipped him themselves ; and have taught us, that GOD re- 
 quires him to be worshipped, and that he is in fact worshipped, by 
 saints and angels in earth and heaven. They have also exhibited
 
 SER. XXXVIII.] DIVINITY OF CHRIST. 573 
 
 Christ, when on earth, as challenging these things to himself, and 
 as receiving them from others without reprobation or censure. 
 They have further declared him to be the only Saviour of the 
 World: a character evidently demanding infinite attributes; and. 
 according to their account, challenged by JEHOVAH, as exclusive- 
 ly his own. 
 
 Beyond all this, they have informed us, that he was condemned 
 to death, for declaring under the sanction of an oath, that he was 
 the Son of GOD : a phrase which he knew was understood by them, 
 to be no other than a declaration, that he was GOD. Yet, though 
 knowing this ; and though directly charged with blasphemy ; al- 
 though on two occasions they attempted to stone him, and on a 
 third pronounced him guilty of death ; instead of explaining, soft- 
 ening, or at all modifying, the declaration, he proceeded directly, 
 in two of the instances, to allege proofs, that he used this declara- 
 tion with exact truth and propriety ; proofs, which in themselves 
 are a direct arrogation of the divine character. The Scriptures 
 of truth they also declare to be his Word $ and inform us, that the 
 Holy Ghost, who inspired them, received them from him ; and that 
 Christ himself, when promising them the gift of inspiration, person- 
 ally told them this wonderful truth. In this account they have 
 taught us, that the Scriptures, which they every where styled the 
 Word of GOD, are no other than the Law of Christ himself ; partly 
 uttered by his own mouth, and partly taught by the HOLY SPIRIT 
 in conformity to his pleasure ; and accordingly in his own name, 
 and by his own authority, explained, altered, and annulled, by him, 
 as he thought proper. And that the HOLY SPIRIT, whom, as we 
 shall sec hereafter, they pronounce to be a divine person, was 
 commissioned, and sent by him into the world, to execute his pur- 
 poses ; an act of authority on the part of Christ, to which there is 
 no parallel in the Universe, except his own mission from the 
 Father. Finally, in the view, which is given us of the heavenly 
 system in the Revelation of St. John, we find the same exalted cha- 
 racter completely recognized. In that world we behold him sitting 
 on the throne of infinite dominion, styled the Throne of GOD and 
 the Lamb ; unfolding, and declared by the Heavenly Host to be 
 worthy to unfold, the Book of GOD'S counsels ; which, they also 
 declare, no being in the Universe to be worthy, or able, to do; 
 being, together with the Father, the everlasting temple of Heaven; 
 controlling all the affairs of this world, of heaven, and of hell; the 
 light and glory of heaven; and the bestowcr of future and ever- 
 lasting happiness. In all these wonderful characters he is also 
 worshipped, in that glorious world, with the highest ascriptions, 
 which were ever made, or which can be made, to JEHOVAH. /For- 
 thy, they cry, is the Lamb that was slain to receive power, and riches, 
 and wisdom, and strength, and honour, and glory, and blessing. 
 Every creature, says St. John, which is in heaven, and on the earthy 
 and under the earth, and such as arc in the sea, and all that are in
 
 574 DIVINITY OF CHRIST. [SER. XXXVIII 
 
 them, heard I saying, Blessing, and honour, and glory, and power, 
 be unto Him, thai sitteth on the throne, and unto the Lamb, for ever 
 and ever. Of all these things it is to be remarked, that they are 
 expressed on every occasion, which admits them, and in every form 
 of phraseology, which language can easily be supposed to allow ; 
 commence with the first chapter in the Bible; and terminate only 
 with the last. 
 
 Now let me ask, Whether all these things are not a complete 
 exhibition of Christ, as the proper object of Religious Worship ? 
 But the Apostles have directly, and fully, declared all these things. 
 If, then, Christ is not God, have they not clearly so represented 
 him, as to persuade mankind, that he is GOD ; and that he is to be 
 worshipped? 
 
 How is it possible, that their readers, and especially the plain 
 men, who constitute ninety-nine hundredths of them; how is it 
 possible, that any men, acknowledging the Apostles to have used 
 language as other men use it, and so as to be understood by those, 
 for whom they wrote ; (an admission absolutely necessary to ex- 
 culpate them from plain fraud) should distinguish between a per- 
 son thus described, and the Being, who alone is the proper Object 
 of Worship? What can their minds, what can any mind, add to 
 this exhibition, to make such a Being more great, awful, lovely, 
 glorious, and godlike ? Do not these things include all, which we 
 can conceive to be included in Infinite Perfection ? Has any thing, 
 superior to these, been ever published to mankind ? Has any 
 thing been published in any other instance, which can be compared 
 with these ? 
 
 But. if Christ be not truly GOD, he cannot be worshipped without 
 Idolatry. He himself says ; and recites it as the command of GOD ; 
 Thou shalt worship JEHOVAH thy God, and Him only shall thou serve. 
 Can inspired men then, writing a Revelation, the great end ot 
 which was to inculcate the Unity of GOD, the Existence of but One, 
 GOD, and the supreme obligation, incumbent on all men, to worship 
 him Only ; can such men have been directed by the Spirit of GOD, 
 so to write as they have actually written? Could they, being Jews, 
 with the Old Testament in their hands, have so written, even of 
 themselves, as naturally, not to say necessarily, to lead all their 
 followers into the sin of Idolatry ? That they have so written, as 
 naturally to produce this consequence, if Christ be not GOD, is 
 unquestionable : because the great body of their followers have 
 actually understood them to assert the Deity of Christ, and have 
 actually worshipped him. The Scriptures therefore, written for 
 the professed purpose of preventing idolatry, have, according to the 
 scheme of my opponents, been the direct cause of promoting, and 
 establishing it, amons; almost all those, who have believed them 
 
 O ' O 7 
 
 to be the word of GOD. Mr. Brlsham accordingly pronounces the 
 system, of which the worship of Christ is a leading principle, "a 
 pernicious system ; a mischievous compound of impiety and idola-
 
 SER. XXXVIIL] DIVINITY OF CHRIST. 
 
 575 
 
 try.^ Lest it should be supposed, however, that those, who adopt 
 this worship, have i^lly been impious, let it be remarked, that Dr. 
 Priestly himself expressly says, "he considers the principles of 
 Calvinism, etc gcn p r f t!ly favourable to that leading virtue. Devo- 
 tion ; even an hibitucl and animated Devotion."" 1 Another Writer* 
 also, no way favourable to these principles, says, in the British 
 Encyclopedia,! "If we consider the character of the Calvinists," 
 (whom he mentions together with several others) " when com- 
 pared with that of their antagonists; we shall find, that they have 
 excelled in no small degree in the practice of the most rigid and 
 respectable virtues ; and have been the highest honour of their 
 own ages, and the best model for imitation to every age succeed- 
 ing." But Calvinists to a man, have been worshippers of Christ: 
 as have also been almost all other members of the Church univer- 
 sal ; and to this idolatry, if it be just, the Scriptures have led 
 them. Of course the guilt of leading mankind into that gross sin 
 is, on this scheme, chargeable to the Prophets and Apostles. But 
 can the Prophets and Apostles have led mankind into the abomi- 
 nable sin of idolatry ? Can the principles, which lead to idolatry, 
 be favourable to habitual and animated devotion ? Can the men, 
 who have excelled in the practice of the most rigid and respectable 
 virtues ; who have been the highest honour to their own age, and 
 the best models for imitation to succeeding ages ; have been re- 
 gularly guilty of this sin ? Can the system, which asserts, or in- 
 volves, these things, be truth ? 
 
 Can all, or any of, the things, which I have asserted concerning 
 Christ from the Scriptures, be true of a man ; or of any created be- 
 ing ? Can a man, can an angel, be the First Cause, or Last End, 
 the Preserver, Proprietor, Possessor, and Ruler, of all things? 
 Can a creature be the brightness of the Fathoms glory, and the cx- 
 vress Image of his person ; the Light of the world, the Propitiation 
 for sin, the Saviour of mankind, or the Object of religious wor- 
 ship ? Can any religious man, on a death-bed, say, ' ; Gabriel re- 
 ceive my spirit?" or " Lay not the sin of my murderers to their 
 charge? Can Gabriel give life, raise the dead, or bestow immortal 
 life ? Can he judge the world, reward the righteous and the wicked, 
 or be the glory, light, and temple, of heaven ? What would be 
 the impression, were a minister of the Gospel to say, / Baptize l/>ee 
 in the name of the Father, and of Gabriel, and of the Holy G//O.S/ ? 
 or the Grace of Gabriel, the Love of GOD, the Father, and the Cow- 
 munion of the Holy Ghost, be with you all. Amen! Would not 
 these things beyond measure shock the minds of a Christian As- 
 sembly, as the most palpable blasphemy? Was there ever a mi- 
 nister, even an Arian, or a Socinian, who could bring himself thus 
 to speak in such an Assembly? Would not this be, not merely 
 comparing, or likening, one of the Angels to JEHOVAH, but placing 
 him on the same level ? Yet these things are said of Christ. 
 
 * Robert Forsythe, Esq. f Article Predestination.
 
 576 DIVINITY OF CHRIST. [SER. XXXVIII 
 
 Why are they said of him. if his nature be like that of Gabriel? 
 Why are they seemingly said ? Was it not perfectly easy for the 
 Omniscient GOD to have said, if he chose to say it, that Christ was 
 a mere man, or a mere creature ? and so to have said this, that it 
 would not have b^cn misunderstood even by the plainest man ? 
 Did he not understand language sufficiently ? Has it not been said 
 in such a manner, as to be intelligible to all men, by Arius, Socinus, 
 Zuicker, Price, Priestly, Bchham, and many others ? Did any man 
 ever mistrust, that they have not said it ? Was not JEHOVAH more 
 interested to say it, if it is true, than they were ? and so to say it, 
 as to be easily, generally, and certainly understood ? Was he not 
 more able ? Did he not foresee all the doubts, difficulties, errors, 
 misconstructions, and consequent sins and idolatries, if they have 
 indeed been misconstructions and idolatries, arising from unhappy 
 language, used in the Scriptures ? Have not the Prophets who 
 spake as they zoere moved by the Holy Ghost : have not the Jjpostles, 
 who spake the things freely given to them of God, not in the words 
 which mail's wisdom taught, but which the Holy Ghost taught ; ex- 
 pressed the mind of God on this subject, and every other, in the 
 very manner, chosen by God himself? Has not his infinite faith 
 fulness and mercy, then, sufficiently guarded every honest mind 
 against this erroneous sin ? 
 
 But if Christ be not the true GOD, the great body of Christians 
 have, in every age of the Church, wholly misunderstood the Scrip- 
 tures concerning this most important doctrine, and mistaken, infi- 
 nitely, the real character of their Saviour. Of course, the Scrip- 
 tures have been so written, as that the natural interpretation of 
 them is a source of total and dreadful error ; even of that, which 
 they themselves denounce in terms of the highest reprobation ; viz. 
 idolatry. For the interpretation, which has been given them by 
 the great body of Christians, in every age and country in which 
 they have existed, is beyond a controversy the natural interpre- 
 tation. That men, whojirst make a philosophical system of religion, 
 and then endeavour to reconcile the Scriptures to it, should under- 
 stand them falsely, cannot be wondered at; but that they should 
 be falsely understood by the great body of mankind, zoho for ihdr 
 religion come to them only ; and yet the way of holiness be st:ll a 
 highway, in which wayfaring men, though fools, shall not err ; is 
 a position, which is yet to be explained. 
 
 END OF VOL. I.
 

 

 
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