Theology Explained Vol 1
THEOLOGY;
EXPLAINED AND DEFENDED,
IN A
SERIES OF SERMONS ;
BY
TIMOTHY DWIGHT, S. T. D. LL. D.
LATE PRESIDENT OF YALE COLLEGE.
WITH A
MEMOIR
OF
THE LIFE OF THE AUTHOR.
IN FOUR VOLUMES.
FOURTH EDITION .
VOL. I.
NEW- HAVEN ;
PRINTED AND PUBLISHED BY S. CONVERSE.
STEREOTYPED BY A. CHANDLER .
1825.
DISTRICT OF CONNECTICUT, ss.
BE IT REMEMBERED, That on the fifth day of January, in the
forty- second year of the Independence of the United States ofAmer-
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 ofa book,
the right whereof they claim as Administrators as aforesaid, and
Proprietors, in the words following, to wit :
" Theology ; explained and defended, in a Series of Sermons ; by Timothy Dwight,
S. T. D. LL. D. late President of Yale College. With a Memoir of the Life of
the Author. In five Volumes. Vol. I. "
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. INGERSOLL,
Clerk of the District of Connecticut.
Atrue copy of Record, examined and sealed by me.
R. I. INGERSOLL,
Clerk of the District of Connecticut.
MEMOIR
OF THE
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
andpiety. The exploits of the hero are recounted with applause
while he is living, and after his death are enrolled with admiration
on the records ofnations ; 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 shallbe 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.
- 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 ofmen 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 witness. 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 for pardon only through
the righteousness of CHRIST. The impressions thus made upon
his mind in infancy were never effaced.
LIFE OF THE AUTHOR . 5
Agreat 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, anecessary 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 of
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
andkinsman, the Hon. Stephen Mix Mitchell, late Chief Judge of
the Supreme Court of Connecticut ; to whom, 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 had 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.
monround 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 of
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 Dwight
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.
Ashort time after leaving College, he was employed to take
charge of a grammar-school, at New-Haven. Inthis 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 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 of
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
havebeenexperienced 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, fromtime
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 ofgenius. It was in
the first year of his tutorship, at the age of nineteen, that the subject
of this memoir commenced writing the CONQUEST OF CANAAN, a
regular epic poem, founded upon the portion of sacred history to
which its title refers, and which was finished inthe 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 of
"the Submarine Boat ."
VOL. I.
10 LIFE OF THE AUTHOR.
M
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 Lectures 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 theyear 1772, he received the degree of Master ofArts. 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 inEurope. 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 who 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
bya 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 anywork,
except the Bible itself , to which the author appears to have been
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. 11
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
his connexions of his situation . His father, on his arrival at New-
Haven, found that his disorder had indeed made dreadful ravages
in his constitution. His frame was emaciated, and his strength so
far 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 .
InMay 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 affec-
tion with which he was 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-
ed a petition to the Corporation, that he might be elected to the
Presidency. It was owing to his own interference, that the appli-
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 ofGeneral 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. 18
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 who 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, crossed
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. Dwight'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 memoir was the
eldest, and on him devolved the care of the family, at a period
whenthe 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. 15
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
ofthe common family.
Astrong 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 ofdisorganization 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
ofpopular 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. Inthis
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. Apetition 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 the 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 would 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 ofJuly, 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,
whichhad 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. 3
11
18 LIFE 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. During 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
ofwhich 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. Afew 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 only 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 at 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.
دو
In May, 1795, 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
ofthe 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 the
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.
LIFE OF THE AUTHOR. 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
' s, 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 of
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 of 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 1795, when President Dwight entered upon the du-
ties ofhis 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 ofan
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 God? " 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 them 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 tojustify 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 the
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.
Whenthey failed , early notice ofthis fact was given to the parent.
Iftheir 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 ; 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 of
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 ofGod 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 where 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 . Ageneral 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 of
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 youngmen, 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
besurpassed.
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 it 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 1805, 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, after 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 anhour 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
bywhich 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 severaljourneys ;
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 ofthe projectors ofthe 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 young, 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 Baсса-
laureate in Yale College. And a sermon at the funeral of the
Rev. Elizur Goodrich, D. D.
In 1798, 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 1800, 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 1808, a Sermon on the opening of the Theological Institution
in Andover, and the ordination of the Rev. Eliphalet Pearson,
D. D.
In 1809, 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. Agreat proportion of re
32 LIFE 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 the 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 were 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 thatjourney, 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 ofhumility, 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. " After 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
ofyouths, full of feeling, and ardent in the pursuit of reputation and
happiness, would be more deeply affected than this must have
been , whenhearing 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 wouldhave
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 engaged in the ar-
dent pursuit of worldly enjoyments, to believe, that you will one
daysee 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 andheaven ; 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
ofGod, 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,
whenyou 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 the 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. He also wrote the latter half of a poem of
about fifteen hundred lines -a work of the imagination, the sub-
ject ofwhich 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
2
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 13th, 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 authorizıng 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 excited 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
ahalf 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 diseasę 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 bleedhim. Hecontinued 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
ofGod, 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,
he had received from the Rev. Dr. Marshman, at Serampore, a
very elegant printed specimen of a Chinese translation of the Scrip-
tures. Onthis 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
ofthe 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.
G
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
ofdeath, 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 17th 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 ofthem, 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 11th 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 14th 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 has occurred since the era of Christianity. The truth of
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 instructer ; 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: aprocess slow, tedious, anddiscouraging.
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 delightingin 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, compelledhim
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
1 ,
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.
Asingle 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 andCommon 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 rememberedin 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 of 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,
ofvigorous 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, andtravels. 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. Of
his extensive knowledge on these subjects, his poem, called
" Greenfield Hill," affords satisfactory evidence. One part of that
work, entitled " The Farmer's 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 children with affection and solicitude . So successful was he
in the application of this system, that the youths who were placed
underhis 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 andcen-
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-
hibitedwritten 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-
tomarilyspent 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 allthe 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 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 anddistinct,
:
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 ос-
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. HisSystematic
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
înerely 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. 51
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 .
Ofthe 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 saved.
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 ofthe 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
ofonly two members, and, soon after his accession, it dwindled to
a single person. During the greater part of his continuance in 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 : hehad 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 whichhe rendered them were numerous andimportant. 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 ofcountry ; he was able to adapt his opinions to
the exigencies ofthe various cases in which he was consulted ; and
to furnish those who sought it with employment and support. Few
imagine howmany 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 ofnations, 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 ofGod,
and of the spirits ofjust 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, andhis con-
sequent inability to employ himself much in reading, except by
the assistance of others, he was led to devote more ofhis 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
the 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 shalt 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-
heeded. 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 warmer 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 ofChristian 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 truth, " 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 wouldinduce 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 this character have mentioned
him as eminently disinterested. Fewmen have originated more nu-
merous or more important institutions or measures . Yetit 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 forthe 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 .
Inthe 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 a filial
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 oftheir 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
canjudge, 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, oсса-
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
greatestblessings.
Death often invaded his peace. He lost a father in the prime
oflife 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 LIFE 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 : Hic Sepultus jacet
Vir ille admodum reverendus
Timotheus Dwight, S. T. D. LL. D.
Collegii Yalensis Præses,
et ejusdem
Sacrosanctæ Theologiæ Professor ;
Qui
De Literis, de Religione, de Patria
Optime meritus ;
Maximo suorum et bonorum omnium
Desiderio,
Mortem obiit,
Die XI. Januar. Anno Domini
MDCCCXVII.
Ætatis suæ
LXV .
On the opposite side.
Ecclesiæ Greenfieldiensis Pastor
Annos XII.
Collegii Yalensis Tutor
VI.
Præses
XXII .
Senatus
Collegii Yalensis
Hoc Saxum Ponendum
Curavit.
ANALYSIS OF THE WORK.
SYSTEM OF DOCTRINES .
A. Doctrines of Natural Religion.
a. Existence of God;
•
I. Direct Proofs of it. Mark xii . 32.
II . Atheistical Objections and Schemes of Doc-
Sermon.
1
2
trine considered. Ps . xiv. 1 .
III . Comparative Influence of Atheism and Chris- 3
tianity. Ps . xiv. 1. §
b. Unity of God. 1 Cor. viii. 4. 4
c. Attributes of God ;
I. Eternity, Ps. cii . 24-27 . 5
II . Immutability,
III . Omnipresence, Ps. cxxxix. 1-12. 6
IV . Omniscience,
V. Omnipotence, Gen. xvii . 1 . 7
VI . Independence,
VII. Benevolence ;
I. As proved by the Works of Creation and
Providence . 1 John iv. 8.3
8
II. As exhibited by Revelation. 1 John iv. 8.
VIII. Justice. Deut. xxxii. 4.
IX . Truth. Psalm cxvii. 2.
X. Mercy. Psalm ciii. 8.
XI. Wisdom. 1 Tim. i. 17.
d. Decrees of God. Job xxiii. 13.
e. Sovereignty of God. Jer. x. 23 .
9
10
11
12
13
14 , 15
16
f. Works of God;
I. OfCreation,
I. Heaven,
- Air,
- Starry Heaven,
17
•
- Supreme Heaven,
IV. Holy Angels ;
i. Their Rank,
ii . Their Attributes, Col. i. 16. 18 , 19
iii . Their Employments,
v. Fallen Angels. Jude 6. 20
II. Earth ;
- The Globe itself . Gen. i. 1 . 21
64 ANALYSIS.
- Man;
i. Body,
ii . Soul, Gen. i. 26, 27. 22
• 1. Its Nature,
- Soul not Material. Gen. ii. 7. 23
- Soul not a chain of Ideas and Ex-
ercises . Gen. ii. 7. }24
iii . Chief End of Man. 1 Cor. x. 31 . 25
II . Of Providence ;
I. Probation of Man. Gen. ii. 15-17.
II. Temptation,
Gen. iii . 1-6. 27
III . Fall,
IV. Sentence. Gen. iii. 14-19 .•
26
28
V. Depravity of Man ;
- Its Universality,
i. Proved from Revelation and Facts.
29
Rom. v. 12.
ii . Proved from Man's rejection of the
30
Word of God. Jer. viii. 9 .
II . Its Degree. Eccl. viii. 2.
III . Its Derivation-From Adam. Rom. v. 20. 32
IV. Remarks upon it. Rom. vi. 12.
31
33
VI. Man cannot be justified by the Law of
God. Rom. iii . 20. }
34
B. Doctrines peculiar to the Christian Religion; or the
Mediatorial System.
a. The Character of Jesus Christ the Mediator ;
I. He is the True and Perfect God;
I. He is spoken of as such in the Scriptures,
- The Names of God are there given
35
Him. Rom. viii. 3, 4.
- The Attributes, 5 ofGodare there ascribed
III . The Actions, {
to Him. Rom. viii . 3, 4.
}
36
•
.
IV. Divine Relations are there
said to be sustained by Him.
•
v. Divine Worship is there re-
quired to be rendered, and is
Rom. viii .
3, 4.
}
37
actually rendered to Him.
II. The Deity of Christ is the only
ground of consistency in the
scheme of Redemption,
III . The Jews otherwise are not
chargeable with guilt in putting >Rom. viii .
Him to death,
383 , 4.
•
IV. The Prophets and Apostles can-
not otherwise be vindicated from
the sin of leading mankind into
Idolatry,
•
ANALYSIS. 65
V. Objections answered. 1 Cor. iii . 20.
-
VI. Objections to the doctrines of the Unita-
39
40
rians . 1 Cor. iii. 20.
VII. Objections to their manner of conducting
41
the Controversy. 1 Cor. iii. 20.
II . He is Man. Or the Incarnation of Christ.
42
Rom. viii . 3 .
b . The Covenant under which Christ acted : that of
43
Redemption. Is. liii. 10. (
c. The Offices which Christ sustained ;
I. His Prophetical Office,
I. His Personal Preaching ;
- The Necessity of his executing the Office
of a Preacher. Luke xxiv. 19 .
}
44
- The Things which he taught. Johnvii. 46.
III . The manner of his Preaching. John vii. 46.
45 46
IV. The Consequences of his Preaching.
John vii . 46.
II . His Preaching by his Apostles ; }
47
- The Fact that they preached the Gospel )
of Christ. Mark xvi. 15, 16, 20.
48
- The Necessity of their preach-
ing it,
- The things which they preached,
IV. The Consequences of their
Mark
xvi . 15,49
16, 20.
preaching ,
II . His Priestly Office ;
I. Origin, Office, and Character of
a Priest,
Ps. cx. 4. 50
II. Proofs of Priesthood of Christ,
III . His Character as a Priest. His Holiness ;
• 1. In what it was exemplified ;
i. In his Piety,
Heb.
•
ii. In his Performance of the Duties
vii. 51
which he owed Mankind,
}26.
iii. In his Self- Government. Heb. vii . 26 .
52
- Its importance ;
i. To the Distinction of his Cha-
racter, Heb .
ii. To enable him to magnify the -vii . 53
Law ofGod, 26.
iii. To give the necessary efficacy
tohis sufferings for Mankind, J
iv. To his setting before men an example
of righteousness. 1 John ii. 5. }54
• IV. His Atonement ;
VOL. I. 11. Its Necessity, 9
Rom. iii . 24-26. 55
66 ANALYSIS.
III . Its Reality,
IV . The manner in which it was Rom. iii . 56
performed , 24-26.
v. Its extent,
VI . Objections answered. Rom. iii. 24-26. 57
V. Intercession of Christ. Heb. vii. 24, 25. 58
III . His Kingly Office. Eph. i. 20-22. 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- ) 63
pel to Mankind. Is. lii. 7.
g. The Consequences of Christ's Mediation ;
I. Justification ;
I. The Nature: or in what it consists,
Rom.
II . The Source : the Free Grace of God,
{Rom . }
64
.24 .3
III . The Means : Faith in Christ ;
- Duty of believing. Rom. iii . 28.
-
65
- Nature of Faith. Rom. iii. 28 .
66
- Influence of Faith in our Justification .
Rom. iii . 28.
67}
rv . Reconciliation of Paul and James Jam.
on this subject, ii. 68
v. Influence of Works on our Justifi- 24.
cation ,
VI. Justification by Faith does not lessen the
69
Motives to obedience . Rom. iii . 31 .
II . Regeneration ;
I. The Agent in effecting it : The HOLY GHOST ;
- His Character. Tit. iii. 5 .
70
- Testimonies to the Doctrine of the Trinity
from the ancient Christians, Jews, and 71
Heathen . Is . xlviii . 16 .
III . His Agency. Tit. iii . 5.
II. Its Necessity, John iii. 3.
72
73
III . Its Reality,
IV. Its Nature. John iii. 3 .
74
V. Its antecedents. Acts xvi . 29, 30 .
75
VI. Its Attendants generallyconsidered. Eph . }
76
- Faith . See Sermon 66,
- Repentance. Matt. xxvii. 3-5.
77
- Love ;
i . Its Nature,
ii . Evidence of its existence,
Gal. v. 22. 78
iii . Its consistency with providing peculi-
arly for our own. 1 Tim. v. 8.
79
iv. Its consistency with our seeking salva-
80
دو
tion. Rom. ii. 6, 7.
ANALYSIS . 67
IV. Complacency. John xiii. 34. 81
VII. Its Consequences ;
- Adoption. 1 John iii. 2. 82
- Sanctification. 1 Thess . v. 23 . 83
III . Peace of Conscience . John xiv. 27. 84
IV . Joy in the Holy Ghost. Rom. xiv. 17. 85
v . Increase of Grace. (Prov. iv . )
VI. Perseverance unto the End.{
- } 86, 87
VIII. Its Evidences ;
- What are not evidences . 2 Cor. xiii . 5. 88
- What are real evidences. 2 Cor. xiii. 5. 89
III . Difficulties attending the application of} 90
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 ;
I. In the two great Commandments :
I. The First Great Commandment ;
- Love to God. Mark xii. 28-30.
- Reverence of God. Job xxviii. 28 .
III . Humility. 1 Peter v. 5 .
..IV. Resignation. Luke xxii. 41, 42 .
92
93
94
95
II . The Second Great Commandment ;
- What it requires. Mark xii . 31 .
96
- Its Effects ;
i. On Personal Happiness.
ii . On Public Happiness.
•
III . Its Foundation : Utility.
II . In the Decalogue ;
I. The First Commandment.
II . The Second Commandment.
Acts xx. 35. 97
Acts xx. 35. 98
Acts xx. 35. 99
Ex. xx. 3 . 100
Ex. xx. 4-6. 101
III. The Third Commandment ;
- The Nature of Profaneness .
Ex. xx. 7. 102
- The Guilt of Profaneness .
Ex. xx. 7. 103
III. The Danger of Profaneness. Ex. xx. 7. 104
IV. The Fourth Commandment ;
- The Perpetuity, S ( of the Sabbath. )
- The Change, { } 105, 106
Ex. xx. 8-11 .
- Objections answered. Heb. iv. 9 .
107
IV. How the Sabbath is to be observed. )
Is . lviii. 13, 14. }
v . Reflections on the Sabbath . Ex. xx. 11 .
108
109
V. The Fifth Commandment ;
- Duty of Children. Ex. xx. 12.
- Duty of Parents. Ex. xx. 12.
III . Duty of Rulers. Ex. xx. 12.
110
111, 112
113
{
68 ANALYSIS.
IV. Duty of Subjects. Ex. xx. 12.
114
VI. The Sixth Commandment ;
- Killing; when lawful. Ex. xx. 13.
115
- Murder.
III . Duelling . Ex. xx. 13.
IV . Suicide . Ex. xx. 13.
v. Drunkenness . Ex. xx. 13 .
116
117
118
VII. The Seventh Commandment ;
- The Origin, Nature , and Benefits of 119
Marriage. Ex. xx. 14.
- Lewdness . Ex. xx. 14.
120
III. Polygamy. Matth. 19.3-11 .
121
IV. Divorce.
VIII. The Eighth Commandment ;
- Idleness .
II. Prodigality .
Ex. xx. 15. 122
III . Fraud. Ex. xx. 15.
IV. Gaming. Ex. xx. 15.
123
124
IX. The Ninth Commandment ;
• 1. Nature and Importance of Truth. Ex. 125
xx. 16.
- Nature and Causes of Lying. Ex. xx. 126
16.
- Mischiefs and Preventives of Lying. 127
Ex. xx. 16 .
IV . Slander. Ex. xx. 16. X. The Tenth Commandment ;
- Contentment. Ex. xx. 17.
- Charity. 1 Tim. vi. 17-19 .
III . Avarice. 1 Tim. vi. 9, 10.
IV . Ambition . Rom. xii. 16.
c. Man's Inability to obey the Law of God.
128
129
130
131
132
Rom. 133
viii. 17.
B. Duties of the Christian Religion . a. Mode of Restoration to the Spirit of Obedience :
By Faith and Repentance. Acts xx. 20, 21 .
}134
b. Means of Restoration, or Means of Grace.
I. Ordinary Means of Grace.
I. Generally considered ;
- Proofs that there are such Means. )
1 Cor. iv. 15.
135
- What they are.
•
III . What is their Influence .
}
1Cor. iv. 15. 136
IV. Objections answered.
1 Cor. iv. 15.
137
II. Particularly considered ;
•
- Hearing of the Word of God. Luke 138
viii. 18.
ANALYSIS. 69
- Prayer ;
i. Nature of Prayer.
ii . Seasons of Prayer. 1 Thes. v. 17. 139
iii . Obligations to Prayer.
iv. Usefulness of Prayer ;
- To the Suppliant. 1 Thes. v. 17.
- To Families . Eph. vi. 10.
140
141
- To Communities .
v. Efficacy of Prayer in procuring
142
blessings .
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 . 145
xm. 20.
IV. Religious Meditation. 146
•
v. Religious Education of Children ;
• i. Duty of Educating Children reli-
giously. Prov. xxii. 6. )
147
•
ii . Manner in which it is
to be done.
iii . Motives to this duty. }
Prov . xxii . 6 . 148
II . 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. 149
}
•
- Officers of the Church :
•
i. Ministers ;
- Who are Ministers. 1 Pet. v.
1-3. } 150, 151
•
- Duties of Ministers ;
- Preaching ;
• 1. End ofPreaching. Matth .
- Nature of Preaching. xxvill . 152
- Subjects ofPreaching. 19.
- Manner of Preaching. 153
- Study.
• 3. Conducting the Ordinances of
Divine Worship.
- Presiding over and directing .
theDiscipline ofthe Church .
1 Thess . iii . 2 .
154
- Instructing the flock in pri-
vate.
ii. Deacons. Acts vi. 1-6.
II. What they are ;
- Baptism ;
i. Reality, ( of Baptism .
{
ii . Design, Mat. xxviii. 19. }
155
156
10 ANALYSIS .
iii . Subjects of Baptism ;
- Believing Adults.
Matt . 157
- Infant Children of Be- xxviii .
158
lievers. 19 .
- No Infants but those of believers . 159
• iv . Mode of Administration.
- Lord's Supper ;
i . Nature and Design.
Mark xiv .
ii . Qualifications of Com-
160
22-25.
municants.
iii . Disposition with which Mark xiv.
to be attended .
161
22-25 .
iv. Motives to the attendance .
III . Discipline of the Church.
Mat. xviii. 162
15-18 .
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 . II . Final Judgment. 2 Pet. iii. 10. 165
166
III . Punishment of the Wicked :
I. Its Duration. Matt. xxv. 46. • II . Its Nature . 2 Pet. ii. 12 . 167
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
专
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. 76
SERMON II. Atheistical Objections and Schemes of Doctrine consider-
ed.-Ps. xiv. 1 . 87
SERMON III . Comparative Influence of Atheism and Christianity. -P3.
xiv. 1. 100
SERMON IV. Unity of God. -1 Cor. viii. 4. 114
SERMON V. Eternity and Immutability of God.-Ps. cii. 24-27. 128
SERMON VI. Omnipresence and Omniscience ofGod.-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. SERMON IX. Benevolence of God as exhibited by Revelation.--1 John iv. 8. 181
SERMON X. Justice ofGod. -Deut. xxxii. 4. SERMON XI. Truth of God. -Ps. cxvii. 2. SERMON XII . Mercy of God.-Ps. ciii . 8. SERMON XIII . Wisdom of God. -1 Tim . i. 17. SERMON XIV. Decrees of God. -Job xxiii. 13. SERMON XV. Same subject continued. --Job xxiii. 13. SERMON XVI. Sovereignty of God. -Jer. x. 23. 166
192
202
215
226
238
251
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.
- 303
SERMON XX . The Fallen Angels. -Jude 6. SERMON XXI. Creation of the Earth . -Gen. i. 1. 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. 317
329
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. A. 31. SERMON XXVI. The Probation of Man. Gen. ii . 15-17. SERMON XXVII. The Temptation and Fall of Man. Gen. iii. 1-6.
SERMON XXVIII. The Sentence pronounced on Man. Gen. iii. 14-19.
379
392
404
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. SERMON XXXI . Depravity of Man. Its Degree. -Eccl. viii . 2. 448
461
SERMON XXXII. Depravity of Man. Its Derivation from Adam . -Rom.
v. 20. 477
SERMON XXXIII. Depravity of Man. Remarks. Rom. vi. 12. 489
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.
518
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. 562
SYSTEM
OF
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 ;
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 atheisti
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 first 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
EXISTENCE OF GOD. 1
76 [SER. I.
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
ofmankind. In truth, language is so constructed, that it is impos-
sible to write, or speak, in a different manner.
*
EXISTENCE OF GOD.
SER. I.] 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 connexionfrom 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 I 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 names ,
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
EXISTENCE OF GOD.
78 [ SER. I.
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 I , 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
ofthis 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
byme.
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, Iconclude, 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
EXISTENCE OF GOD.
SER . I.] 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
heing 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 tobe. 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
ofthe 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, norwill 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. The 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
EXISTENCE OF GOD.
80 [ 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. Onthe
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
ofthe 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 ; holdeth the winds in his fists ,
sendeth lightnings with rain ; looketh on the earth, and it trembleth ;
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 I 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 derivedfrom 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
EXISTENCE OF GOD.
SER. 1. ] 81
and certainly seen in the preservation and government of all things .
The existence of all the forms and states of being, which 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 ofparts, 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, however, 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 adornthe 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 sun
is fitted to shine ; the planets to receive light from his beams ; and
the whole system, to move on with regularity andharmony, and to
accomplish all the great and glorious purposes 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
thereforepresent 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,
ges, all the parts of this stupendous
machine, this vast universe, this immense kingdom, which he hath
made for himself , and not for another. Power and skill, literally
infinite, are every moment conspicuous in every being
VOL. I. 11
82 [ SER . I
EXISTENCE OF GOD.
This mode of arguing is so natural to man, that we find it adopt-
edby the most ignorant nations, as well as the most enlightened ;
bythe child , as well as the man of grayhairs. 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 andunderstanding
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. "
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
as , 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
him 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 truly, I am ; and there is none beside me.
Hence
he styles himself , I AM THAT I AM, JAH, and JEHOVAH ; that is,
EXISTENCE, to which there is nothing like, and nothing second.
Plainly also, he is Almighty. The power, which gave existence,
is power, which can know no limits. But to all beings in heaven,
and earth, and hell, he gave 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
EXISTENCE OF GOD.
SER . I.] 33
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 the
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, froin
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 ;
fromwhom 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 !
Allbeings 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
EXISTENCE OF GOD.
34 [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 endwhich 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,
EXISTENCE OF GOD.
SER. 1. ] 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 ;
ofall 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 ofbeing 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 ofaction, 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 [ SER. I
EXISTENCE OF GOD.
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 is no 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 ifGoD
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 ; and as
ATHEISTICAL OBJECTIONS AND
88 [ SER . II.
the little consolation which we find in the indulgence of this belief,
will only enhance our wretchedness by adding to it the anguish of
disappointment; no sober man will hesitate to pronounce this con-
duct foolish in the extreme . To him, who walks over the edge of
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 of
the divinity of Christ. Arians and Socinians have very generally
insisted, that creation is so easy a work, as to afford no proof of
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.
Goddoes 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
SCHEMES OF DOCTRINE CONSIDERED.
SER II.J 89
1
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.
Cana 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 Ishall 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 inexplicableness
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
ATHEISTICAL OBJECTIONS AND
90 [ 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 byGod. It is readily acknowledged , that in the system of
which we are a little part, mystery and inexplicableness are found
everywhere, 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
Powers 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 ofwhich 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
SCHEMES OF DOCTRINE CONSIDERED .
SER. II .] 91
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. Bentley,
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 fingers 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,
whomay be supposed to have been forty years younger, was either
at an infinite, or at a finite distance from us. Ifat an infinite, then
ATHEISTICAL OBJECTIONS AND
92 ISER. 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. Ofcourse 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 ofbe-
ingis 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, northe 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 ; which he declares to have
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 moved 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.
3dly. 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
givenposition.
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 mostregular 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
ofthe 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
ATHEISTICAL OBJECTIONS AND
94 [ SER. 11.
ofthese 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 ; andhis
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, mixedwith the saliva, and thus prepared for digestion : the stom-
ach, beneath the throat, or more properly beneath the œsophagus,
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 ,
andthe 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 , inamanner indispensably necessary, the spinal marrow, so
SCHEMES OF DOCTRINE CONSIDERED.
SER . II. ] 95
essential to life ; and as, through orifices in the vertebræ, 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 was 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 ; orthe 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 ofhigh 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, ofvolition, of virtue ? Has an immaterial Exist
96 [ SER . II.
ATHEISTICAL OBJECTIONS AND
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 ofMatter.
In opposing this scheme we 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 inefficacy, 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
Iam 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 ; 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 .
SCHEMES OF DOCTRINE CONSIDERED.
SER. II . ] 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 ofages ; the whole, unless counteracted by op-
posing causes ( and in most places there is no trace ofsuch causes)
must have 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 Matter, it could not possibly have caused the revolutions
oftheplanets.
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. J.
131
ATHEISTICAL OBJECTIONS AND
98 [ 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 theplanetary 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 , prove themselves, unquestionably, to have been de-
rivedfrom an extrinsic and intelligent cause.
6thly. 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 lastplace, 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 ofthe veryMatter.
SCHEMES OF DOCTRINE CONSIDERED .
JER. 11.] 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
ofdemonstration, and impossibility.
2dly. There are still men, in considerable numbers, and of no
small ingenuity, who 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
afool, who, governed by its wishes, thus believes against all rea-
son and evidence.
3dly. As such men have thus believed under such an influence ;
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
andhis 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, whenGod,
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 watch, and strive, and pray
that we fall not into this train of temptations and miseries ! Let us
resolve to receive the truth, at all events, however humbling or
painful, in the love ofit. 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, I 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 the 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
COMPARATIVE INFLUENCE, & c .
SER . III. 101
course, govern its affections and volitions ; and will, therefore, 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,
ofcourse, 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 diminutiveness 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-
9
COMPARATIVE INFLUENCE OF
102 [ SER. III .
velling 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 :
I. The views, which the Atheist forms of the Natural World :
- His views of the Moral World :
- 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 .
- I shall consider the views , which the Atheist forms of the Na-
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. Imean, that he may be any, or
all, of these, so far as one man, ofhis opinions, can be reasonably
supposed to sustain the several characters specified. I will not
ATHEISM AND CHRISTIANITY.
SER. III.J 103
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 Poct, 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.
All of them, in his opinion, ove 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, Ofnone. 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 heartis found topity 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-
COMPARATIVE INFLUENCE OF
104 [ 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 ofdust 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 anddiscouragement. Not a plan
can be rationally formed, not ahope, 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 ownprin-
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, with 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 ad-
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 ; whenhe 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,
apurpose infinitely excellent and desirable. Without this conside
ATHEISM AND CHRISTIANITY.
SER. IIY . ] 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 andjoy. In the Summer, and the
Autumn, he openeth his bountiful hand, and satisfieth 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 themean time, all things, borne on, in the view of theAtheist,
in a blind and relentless career by irresistible Necessity, or dancing
VOL. I. 14
COMPARATIVE INFLUENCE OF
106 [ 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 incumberedby 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. I 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
ofmoral 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 law or 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, formed 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
ATHEISM AND CHRISTIANITY .
SER. III . ] 107
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 theAtheist 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 inhis 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
COMPARATIVE INFLUENCE OF
108 [ SER . HI.
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 would 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 world 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-
fidel writers, some of whom have disclaimed the character of Athe-
ists , and wished at least to be considered as embracing Theism.
ATHEISM AND CHRISTIANITY.
SER . III .] 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 НоBBES 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
ofthe 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
COMPARATIVE INFLUENCE OF
110 [SER. IIJ .
millions of human beings are supposed to have perished, in that
single country, by the influence ofAtheism. 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
amomentary glance over the moral world of the Christian. Here,
at the head of the vast chain of moral being, reaching like Jacob's
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 differeth 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 ofperfection . Every one, therefore, is lovely in the sight
ofhis 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
ATHEISM AND CHRISTIANITY.
SER. III .] 111
a source of regret to him, is his delight ; for what these laws re-
quire is better than any thing else ; and more fraught with 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, fordig-
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 .
COMPARATIVE INFLUENCE OF
112 [ SER. III.
who made it, a spiritual body . Ever young, active, andundecay-
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
ofcompanions 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; 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. Himself
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 anddegraded. Nothing is left to ex-
ATHEISM AND CHRISTIANITY.
SER. III . ] 113
pand his views, refine his affections, or ennoble his conduct. Mo-
tives 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 OF GOD .
- CORINTHIANS, viii. 4. There is none other God but one.
IN the three preceding sermons, I have attempted to prove the
Existence ofGod; 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
we 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 ofReason :
III. What has been the influence of Revelation 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
ofmore.
This argument I have chosen to express in these general terms ,
because I am aware, that different menhave thought differently con-
cerning this subject. This, indeed, is not at allto be wondered at,
whenweremember the peculiarly abstruse nature ofthose 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 it at all. As the idea cannot enter
UNITY OF GOD.
SER . IV.] 115
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 sce
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 onc
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 of 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, serious 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
ofGods, has ever introduced an infinitely perfect Being into a re-
ligious Creed. From this fact it would seem, that the idea 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
UNITY OF GOD.
116 [ SER. IV.
ofthis subject, taken in all its parts, it would seem, however, that
the evil God, or Δημιεργος, was inferior to the Αγαθαργος, 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 allthese 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 proofs of the existence ofGod are complete, yet
there is no proof of the existence ofmore 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 peculiarfe-
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 connected, 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
UNITY OF GOD.
SER. IV.] 117
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
ofRedemption 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 .
UNITY OF GOD.
118 [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,
UNITY OF GOD.
SER. IV.] 119
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
UNITY OF GOD.
120 [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 .
gs . 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 .
UNITY OF GOD.
SER. IV . ] 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
beencorrupted : where it has been lost , the knowledge has been
also lost.
VOL. I. 16
UNITY OF GOD.
122 [ 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 flourishing
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, of
God, have been presented 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
ofall 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 ofthe followers of these distinguished
UNITY OF GOD.
SER. IV.] 128
men, adhered more, some less, and others not at all, to the system
ofdoctrines, and the scheme ofphilosophizing, 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 dc-
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
oftheir 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. It is inconceivable, that thing's should ever have been in any
other state, than that in which they are.
Stillingfleet's Origines Sacræ.
UNITY OF GOD.
124 [ 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, ad infinitum ; not perceiving, that he was here
teaching a self -contradiction, for sound Philosophy. Plato taught
that Ύλη, 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 tam 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. No 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 Noah ; 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.
مه
UNITY OF GOD.
SER. IV. ] 125
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 andApostles , 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 works 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 :
ملا
is
126 [ SER . IV.
UNITY OF GOD.
Of his promises, with his performance of them ;
Of his predictions, with their fulfilment ;
Of his precepts, with absolute rectitude ; and
Ofhis 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 ofthe 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.
UNITY OF GOD.
SER. IV.] 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.
Agood 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 . Agross 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
ofthe Apostacy. Godhas 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 ofGod, 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.....I said, O my God, Take me not away in the midst of my days :
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 shalt endure ; yea , all of them shall wax old like a garment ; as a vesture
shalt 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-
iments, 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 his Creator.
In the text, these are exhibited, as certain proof , that the children
ofGod 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 present Heavens and Earth, being
set on fire, shall be dissolved, andflee away ; and no place be foundfor
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 , bul
IMMUTABILITY OF GOD.
SER. V.] 129
thou shalt endure ; yea, all of them shall wax old as doth a garment,
and as a vesture shalt thou change them, 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 the
Lord Jesus Christ, the second person in the divine Trinity. But
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
ofthe Apocalypse, Christ solemnly declares this character of him-
seli : I am Alpha and Omega, saith he, the beginning and the end-
ing, the first 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. Iam ; 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-
outbeginning.
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
ETERNITY AND
130 [ 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 of
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 Godmust con-
tinue to exist for ever.
II . God 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 : I am the Lord ; I change not.
Mal. 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, andfor 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, inthe 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 Mini .
Psalm cxxxix. 16. Margin.
IMMUTABILITY OF GOD.
SER. V.] 131
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
ofGod 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-
1
' ETERNITY AND
132 [ 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. Inits 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
IMMUTABILITY OF GOD.
SER. V.] 133
lingers, nothing hastens: but his counsel exactly stands, and ali ,
his pleasure will be precisely accomplished.
2dly. How necessary are these attributes to the character of God,
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 whateve
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 of
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 .
Howdifferently, 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 confessedlyhis
ETERNITY AND
134 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
ofsuch 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 shadow 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 o
Gravitation, all the Atoms, ofwhich the material Universe is com
IMMUTABILITY OF GOD.
SER . V.] 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
readit . it, in lines which cannot be mistaken, in the exact and won-
derful revolutions ofthe 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 at 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
ETERNITY AND
136 [ SER. V.
knowledge, which we possess, of the works of God. It extends
alike to the 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,
denouncedby God in the Scriptures, against sinners dying without
repentance, and faith in the Lord Jesus, will be exactly executed.
Atthe 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 save 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. Ofcourse, the
Being, who is rationally confided in, must be seen, with solid con-
viction, to possess those qualities, on which Confidence may safely
IMMUTABILITY OF GOD.
SER. V.] 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. ABeing
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. Iam
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 ; and his promises endure for ever.
WereGod, 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 Godwould
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
ETERNITY AND
138 [ SER. V.
promised blessings in answer to our prayers. Were he a mutable
God , it wouldbe 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.
Ofcourse, 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 powerand 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
IMMUTABILITY OF GOD .
SER. V.] 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
ofhis 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 findeth ; and to him that knocketh
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 faithful 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 .... O 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 , O 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
Itake the wings of the morning, and dwell in the uttermost parts ofthe 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 hideth not from thee ; but the night shineth as the day : the darkness and the
light are both alike to thee.
IN my last discourse, I considered the Eternity and Immutabi-
lity ofGod . As motivity, or active power, the power by which all
motion and action are originated, cannot be conceived to reside
in any other than an intelligent being ; the Knowledge of Godbe-
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,
ofwhich a sublime imagination is capable, seizes these great themes
ofhis 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
OMNISCIENCE OF GOD.
SER. VI . ] 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 Ia 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 Ifill 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 Iam 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
inthe 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. Paul 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
OMNIPRESENCE AND
142 [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,
ofthe 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 at 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
OMNISCIENCE OF GOD.
SER. VI.] 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
has 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 ofthe 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. Hence his great work is always ,
OMNIPRESENCE AND
144 [ 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, of
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 offruits, are named Trees ofLife. 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 ofdis-
pensations, which he has chosen , is a perfect work ; a system of
perfect wisdom and goodness ; in which no real good is wanting,
OMNISCIENCE OF GOD.
SER . VI. ] 145
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
well 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 satisfieth 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 and 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
ofthe 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
OMNIPRESENCE AND
146 [ 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. Should he, 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 Godto 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. Ifit is beneath the dignity
of the Godhead to regard individuals ; how much more was it be
OMNISCIENCE OF GOD.
SER. VI.] 147
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 Cæsar, 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 world. Even
the conduct of Ravillac, 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 Godhas begun. If
then one should fail, the whole would be disordered ; and conse-
quences would be produced , the extent, and mischiefs ofwhich, 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. Ofcourse 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 allthings. 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
OMNIPRESENCE AND
148 [ 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 ; 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
ofhis 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 willing 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, Thou God seest me.
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
OMNISCIENCE OF GOD.
SER. VI. ] 149
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
inthe 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 fire, 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 perpėtrate.
7thly. Let every Child of God remember, also, that his Creator is
equally present with all his conduct.
The Christian may be in his own view ; he maybe in fact ; poor,
ignorant, little, and insignificant. When he reviews himself he
OMNIPRESENCE AND
150 [ SER. VI.
may not unnaturally exclaim, Iam 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 of
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 Ishall 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 workfor him an exceeding and eternal weight ofglory.
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, fail 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
1
OMNISCIENCE OF GOD
SER. VI.] 151
unequal contest ; and to bless him with returning hope, peace, and
safety.
Whenself - 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 mayforget 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 ofjoy for mourning, and the
garment of praise for the spirit of heaviness .
Ishe 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, norforsake 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. What an affecting and amazing display will be made of the
Omniscience of God , at the last Judgment !
Onthis 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
OMNIPRESENCE &c .
152 [ SER. VI.
comprehension of this system, together with all the moral conduct,
andall 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 God'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. -I 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. Asingle 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. Ofthis nature is,
inthe
VOL. I. 20
OMNIPOTENCE AND
154 [ SER. VII.
1st. place, The vastness 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 ofmany 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 Herschellian 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 .
INDEPENDENCE OF GOD.
SER. VII. ] 155
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. Amind 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 quickeneth ; even
2 Cor. iii . 18.
OMNIPOTENCE AND
156 [SER. VII .
so the Son quickeneth 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
INDEPENDENCE OF GOD.
SER. VII.] 157
similar commands were exactly, and instantaneously, obeyed. In
a moment, Light invested the world; the firmament arched abov
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. Every where 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
OMNIPOTENCE AND
158 [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, ifuncontrolled by
him, might occasion important obstructions to the progress ofmany
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 .
INDEPENDENCE OF GOD.
SER. VII . ] 159
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 of
God is a kingdom of means . With infinite wisdom and benignity
hehas 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,
byhis 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-
edtowards 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
OMNIPOTENCE AND
160 [ 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 ofhis 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 !
Ilove them that love me, and will cause them that love me to in-
herit substance ; I 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 that 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 *
humbly 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 ; 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
INDEPENDENCE OF GOD .
SER . VII.J 161
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 wings ofthe 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 ofyour plans for future life,
tobegin the great work of attaining his approbation at some ap-
proaching period ? Is this period fixed and known ? Are the terms
onwhich 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 ?
Areyou, on the other hand, prepared to encounter the exertions
ofthat 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. I. 21
162 [ SER . VII
ΟΜΝΙΡΟΤENCE AND
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 ; and thou hast
promised this goodness unto thy servant ; and with thy blessing let
me be blessed for ever. *
Inthe Covenant of grace there are contained treasures of good,
to which no limit can be assigned. On this subject the Apostle
Paul , in comments ofunrivalled 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 Apollos, or Cephas, or the
world, or life, or death, or things present, or things to come ; all are
yours. And again, Iam 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 dot labour together for
good to them that love God. From these declarations we learn,
that all things are the property, and the destined possession, of
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 ; whatever can render their future im-
mortality blessed and glorious, God has covenanted to bestow on
them through the mediation of Christ.
Whenhe, who can truly say to Corruption, " Thou art myfather,"
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. † συνεργει .
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 spared
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.
Inthe 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.
5thly. 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 find 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, uttereth 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
INDEPENDENCE OF GOD.
SER. VII.J 165
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 , O 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 Αγαπη 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.
Paul's 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. Ipropose 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 the principal 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 onthis 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 manymen,
BENEVOLENCE OF GOD
SER. VIII. ] 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.
Itwill 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.
BENEVOLENCE OF GOD.
168 [ SER. VIII .
2dly. An Omniscient Being cannot but see, that it is more glorious
to himself, and more beneficial to his creatures, to sustain, and to ex-
hibit, a benevolent character, than its contrary : or, in other words ,
in 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 fact
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,
BENEVOLENCE OF GOD.
SER . VIII. ] 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 of
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
ofthings ; 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 of
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. Inthis 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
BENEVOLENCE OF GOD.
170 [ SER. VIII.
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
hisown. 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.
Isay , 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. Inthe meantime, our approbation, or adoption,
ofmalevolence, or our disesteem, and rejection, of benevolence is
C
BENEVOLENCE OF GOD .
SER. VIII . ] 171
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, that
God has'so constituted the world, as to make misery the only legiti-
mate and natural consequence of malevolence, andhappiness the only
natural consequence of benevolence. Inthis 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.
BENEVOLENCE OF GOD.
172 [ SER . VUI.
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, filling 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 ofthem 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
BENEVOLENCE OF GOD.
SER . VIII. ] 173
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 Lordfor his goodness, andfor 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.
Ofthis 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 ofwatching; 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
ofalmost 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
BENEVOLENCE OF GOD.
174 [SER. VIII .
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, tobeings 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
byGod. 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
of a character, at once wise and just, and at the same time fraught
with higher benevolence ?
II . Ishall now attempt to answer the Objections, usually made to
this doctrine.
These are all reducible to two :
BENEVOLENCE OF GOD.
SER. VIII. ] 175
1st. The existence of Moral evil ; and
2dly. The existence of Natural evil.
On the existence of Moral evil I observe in the
1st. 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, bringethforth 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 sinfrom 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 isinconsistent 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.
BENEVOLENCE OF GOD.
176 [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. Ifthe general position, therefore, be true, it is per-
fectly evident , that the very evils, which are here alleged as proofs,
thatGodis notbenevolent, 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
BENEVOLENCE OF GOD.
SER . VIII. ] 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,
onthe 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
ofman, 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-
VCL. I. 23
BENEVOLENCE OF GOD.
178 [SER. VIII.
ficiently restrained. On the contrary, how often is each man con-
scious of believing, that still greater restraints are necessary to keep
evil menwithin 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 ; andthe 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 pre-
BENEVOLENCE OF GOD.
SER. VIII. ] 179
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 camefrom 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 bencvo-
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 seenby the light of na-
ture. As the end of all things exists beyond the grave ; and as the
twilight of Reason fcebly 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, then,
the objector against the benevolence ofGod will find himself weak-
ened, and his antagonist strengthened: for, ifa 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 is 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 Iproposed 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 andjust 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 .
1st. 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
BENEVOLENCE OF GOD .
182 [ 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 otherwise 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 ofmankind, 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 Són 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 !
6thly. 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 supremelý 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. It is, hence, made the spring, and
AL
BENEVOLENCE OF GOD .
184 [ 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. Howforcible a proof is all this , that his own
character is infinitely benevolent.
7thly. God 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, whichhe 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
ofhis 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 ofjudgments 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,
notwithstanding 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-
BENEVOLENCE OF GOD.
SER. IX . ] 185
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 mouth, 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
inthe
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
BENEVOLENCE OF GOD.
186 [ 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 ofGod 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
part. 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 I
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 chiefvalue 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.
Thehappiness ofGod is perfectlyindependent,because he is able
BENEVOLENCE OF GOD.
SER IX . ] 187
to devise, and execute, whatever he pleases ; and thusto 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, that
they existed ; and would have been lessened, so far as this part ex-
tended, if theyhad not been brought into existence. Butthe universe,
and every thing which it contains, was created for some end : that is ,
itwas createdforthe purpose of bringing into existencethe happiness,
which the conscious beings, contained in it, were intended to enjoy ;
and for the pleasure, whichGod experienced in producing this happi-
ness. This truth will not be denied, unless for the sake ofdenying
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-
BENEVOLENCE OF GOD.
188 [ 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, andfor 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
BENEVOLENCE OF GOD.
SER . IX .] 189
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 ofGod 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 unmingledbe-
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 forever ! How desirable must it be to find Him,
inwhom 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-
BENEVOLENCE OF GOD .
190 [ 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 ofthe
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 contendwith
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 .
BENEVOLENCE OF GOD
SER. IX . ] 191
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 Χ.
ATTRIBUTES OF GOD . THE JUSTICE OF GOD.
DEUT. xxxii . 4. -Just and right is he .
THE end, for which the Song, of whichthis 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 perfection of 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-
reasonableness 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. That 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.
God is a Being of perfect Justice.
Before I enter upon the proof of this doctrine, it will be neces-
THE JUSTICE OF GOD.
SER. X. ] 193
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 bothjustly ;
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 alent 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 oftheir 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
ofNebuchadnezzar .
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
THE JUSTICE OF GOD.
194 [ 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
ofhis 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.
1st. 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 .
Thejustice 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. ] 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 ofhis 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 ofperfectjustice. 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,
R ?
THE JUSTICE OF GOD.
196 [ SER . X.
as such, exist only on this side ofthe 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 ofGod 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
THE JUSTICE OF GOD.
SER. X. ] 197
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. ABeing,
willing, as a benevolent one necessarily is, to do more good to
others thanjustice 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
ofdispensations 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
bejust ; 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 ofGod. In this view of them, they contain abundant proofs
of wisdom, equity, and goodness, wholly suited to the state of
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
notjust. 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 .
Allthese 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
THE JUSTICE OF GOD.
198 [ 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, mostfear-
ful punishments .
Exactly of this nature is every command, every promise, and
every threatening. These promises and threatenings 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.
ARuler 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
ofanunjust 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
THE JUSTICE OF GOD.
SER. X.] 199
would all hope vanish, all safety cease, all good perish ! The uni-
verse would become a desert, a dungcon, an immense region of
mourning, lamentation, and wo.
Now, 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.
WereGod 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. Amind
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 to
its effects , except by God himself . Were he to remain quiescent
inmere 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
THE JUSTICE OF GOD .
200 [ 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-
whelm 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
10 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 ? Ajust 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-
way to a miserable end !
THE JUSTICE OF GOD.
SER . X.J 201
How fatal is such reasoning, because it will actually induce us
to continue peacefully in sin, and prevent us from repentance and
salvation !
Onwhat 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 ofall 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 ΧΙ.
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
rejoiceth 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.
6thly. 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-
nants, 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
THE TRUTH OF GOD.
SER. XI. ] 20
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,
bywhom 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 of
rain and sunshine ; and, generally, in the nature, qualities, andef-
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 God, (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. Truth, 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
THE TRUTH OF GOD.
204 [ 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 whatever.
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, are 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 , canmake 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 things, 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 infinitely 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
THE TRUTH OF GOD.
SER. IX . ] 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 . XI .
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
ofmisery. 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
THE TRUTH OF GOD.
SER. XI .] 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 ; 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
manner, 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 ofwhich
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
THE TRUTH OF GOD.
208 [ SER. XI.
any time be, proved by sufficient evidence to be true ; the Truth
ofthe 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 rewarding the former and awfully punishing
the latter, in various instances, recorded in the Scriptures .
IX. He has required the worship and obedience 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 ofGod: such proof , that no one, who has believed the
Scriptures to be a revelation from God , has ever called this doc-
trine inquestion.
THE TRUTH OF GOD.
SER. XI.] 209
REMARKS .
1st . How gloriously, and perfectly, is God qualified by this attri-
bute to be the Moral governor ofIntelligent 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 Ruler. 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. AGod 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
THE TRUTH OF GOD.
210 [ 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 withoutfaith 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
THE TRUTH OF GOD.
SER XI.] 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 rewarder
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 ofGod, 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;
THE TRUTH OF GOD.
212 [ 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 virtuę, 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 . XI . ] 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
in 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 yield 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-
kendown . 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
THE TRUTH OF GOD.
214 [ SER. XI .
have brought forth judgment unto final 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, notfound
wanting.
The Eucharist.
SERMON ΧΙΙ.
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 rewarding 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 ruleth 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 ofMercy.
Mercy is the exercise of good-will towards those, who have not
merited it ; and especially towards those, who have merited anger
and punishment. In its most important sense it denotes the com-
THE MERCY OF GOD.
216 [ 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 ofGod ;
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.
THE MERCY OF GOD.
SER. XII . ] 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. Both crimes
and sufferings are here so númerous, 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, thejustice 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 Icast, 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
THE MERCY OF GOD.
218 [ SER. XII,
nite Mind to pursue towards such rebellious andguilty 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 ofmen 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 ofjudgment. 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, ofthis 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 alldenial, con-
cerning this subject. The text is as direct and ample a declara-
tion of this character of God, as can be desired, or formed ; 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 ofour 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 in 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.
THE MERCY OF GOD.
SER. XII . ] 219
In the instances ofRahab, 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 ofthese 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
ofGod, 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 first 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
THE MERCY OF GOD.
SER. XII . ] 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 agonics, also, he prayed for the forgiveness of his
murderers ; and with such efficacy, that within fifty days from his
crucifixion, several thousands ofthem 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 refraincrom calling
THE MERCY OF GOD.
222 [ 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 greatjoy, 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 ;
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 notfor him is against him .
Let us all remember also, that Christ was infinitely rich, in all
good, before he became poor for our sakes . Ofcourse, 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 world, that he gave his only begotten Son,
that whosoever believeth 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.
THE MERCY OF GOD.
SER. XII . ] 223
2dly. From these considerations we also learn the absolute neces-
sity of divine Revelation to mankind.
On the question, Whether God willforgive 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 ..
IfReason 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 argumentfounded 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 willforgive, the sins ofMen.
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.
THE MERCY OF GOD.
224 [SER. XII .
Independently ofRevelation, 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
canbe extended to sinning man.
According to the most comfortable scheme of Infidelity, you
must go to the Judgment on the footing of your own righteousness ;
and be tried by your own obedience. Ifyou 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
ofCruelty.
Amerciful 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 who 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 ofMercy.
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 ofidols, 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
THE MERCY OF GOD.
SER. XII .] 225
the hearts of men are filled 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, and
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 own flesh ?
Whenthis 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 ;
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 for
them who despitefully 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 .
1 Тім . і. 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 God 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
bythe 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-
THE WISDOM OF GOD.
SER. XIII . ] 297
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 .
1st. I 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 allages, 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 ;
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, I 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 stellary systems, diffused through-
out the boundless expansion ; and repeated with a similar display
of divine wisdom in their regularity, harmony, and beauty. Even
anAtheist 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 ectwisdom .
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
THE WISDOM OF GOD.
228 [SER . XIII.
same glorious attribute. From the present position of the earth,
aré 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 satisfies 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 of
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 inthe 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
THE WISDOM OF GOD.
SER. XIII . ] 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
inmore 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 ofgrass, 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.
THE WISDOM OF GOD.
230 [SER. XII) .
2dly. I shall now mention some other exhibitions of the Wisdom
ofGod, less frequently insisted on than those already specified .
A 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 ofgravitation , 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
ofall navigation ; and thus the chief medium of the commerce, and
ofthe 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 ;
THE WISDOM OF GOD.
SER. XIII . ] 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, anddis-
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.
Avirtuous mind, surveying this wonderful subject, can scarcely fail
to exclaim, O Lord ! how manifold are thy works ! In wisdom
hast thou made them all.
THE WISDOM OF GOD.
232 [ 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
1
THE WISDOM OF GOD.
SER. XIII. ] 233
multitude of such propositions, which would be necessary to cx-
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
byus. 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
THE WISDOM OF GOD.
234 [ SER. XIII.
to unitenations 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 onthis earth towards the Millennial standard ; and to prepare
endless multitudes of mankind for immortal happiness and glory.
Inthe 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.
Byforming 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 ,
THE WISDOM OF GOD.
SER. XIII . ] 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 ofGod.
REMARK.
Asingle remark, intended as a general comment on the several
discourses concerning this most sublime and wonderful of all sub-
THE WISDOM OF GOD.
236 [ 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
and vanity ! How truly, how suitably to his character, does he say,
Iam; 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 in 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 putteth 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 ; and weighed the mountains in scales, and the hills in
abalance ?
But thou, O Zion ! that bringest good tidings , lift up thy voice ;
and rejoice with joy and singing . Thou shalt 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 flock like a shep
THE WISDOM OF GOD.
SER. XIII . ] 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 Iwill 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 OF GOD .
Јов ххііі. 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 ,
ofGod.
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 ofcontemplation.
It must be acknowledged, that this doctrine has been indiscreet
DECREES OF GOD .
SER XIV.] 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, arefixed ; 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 ! how 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, ofGod. 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 ofdebate.
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. I shall attempt to explain this doctrine.
DECREES OF GOD.
240 [ 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
which 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 of
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 ofhis
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, ofmankind ; 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 ofthe 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,
DECREES OF GOD.
SER . XIV. ] 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 ofbeing. 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 the 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 he 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,
under 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
DECREES OF GOD.
242 [ 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 prove 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,
- 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.
- 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.
DECREES OF GOD.
SER. XIV .] 243
are much less desirable, and certainly so, even in the view ofsuch
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 fact 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
were 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 are 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 realized in the existence
of one. But, if the object of choice intended be, whether only 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 manfrom 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 be 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.
DECREES OF GOD.
241 [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.
- 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,
- 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 .
- 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 which 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
DECREES OF GOD.
SER. XIV.] 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
givenmanner, 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 his 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.
- 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, Iwill
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
DECREES OF GOD.
246 [SER. XIV .
will, or pleasure. In Revelation iv. 11, The four and twenty el-
ders , falling down before Him, that sitteth on the throne in the hea-
vens, say, Thou art worthy , O 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 ofGod. 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
in 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. Godpredicted the apostacy of the Edomites ;
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
DECREES OF GOD.
SER. XIV. ] 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. I 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
unable, 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 : 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
DECREES OF GOD.
248 [ SER. XIV.
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 Goddid provide for the accomplishment of the end, which he had
in view ; 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 will 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
DECREES OF GOD.
SER. XIV.] 249
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 .
Abeing, 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 bc-
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
ofperfect 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. Aperfect system plainly demands, that every part of it be
necessary , and entirely fitted for the place, and operations, assign-
edto it; and that there be nothing contrary to, or aside from, the
general purpose ; nothing out of place, or time; nothing super-
VOL. I. 32
DECREES OF GOD.
250 [ 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 .
Јов ххііі. 13. -Butheisinonemind; 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 ,
ofGod.
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, I 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 .
I 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, ifthese 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
252 [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, and
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 .
DECREES OF GOD.
SER. XV. ] 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 phrase, 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 ofpossible 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 not prevent it's existence .
That God could not prevent the existence of sin cannot be
maintained. He has prevented it in the angels, who kept theirfirst
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
hewill therefore certainly prevent it , in the spirits ofjust 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
DECREES OF GOD.
254 [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 sinful
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 countryappears 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,
DECREES OF GOD.
SER. XV. ] 255
the existence offinite, intelligent beings, as well as of those, which
we call bodies ; declaring, that what men usually call minds, or spi-
rits, are no other than 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
ofthe Scriptures, or that which naturally strikes the minds ofplain
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, anddo,
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 ways . It has not ever
beenproved , 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
DECREES OF GOD.
256 [ 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
takeplace . 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
Ihave 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-
DECREES OF GOD
SER. XV . ] 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 well 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 exist ; 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 ofthe 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
has asserted, that the voluntary actions of mankind are foreknown
VOL. I. 33
258* [SER . XV
DECREES OF GOD.
as mere contingencies ; and is declared by a writer of respectability
to have merited the thanks ofthe 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
beknown, 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 me further
suppose, what, as it must be granted, cannot lessen, nor affect, his
freedom; that all his actions, thus foreseen, are agreeable to the
DECREES OF GOD.
SER. XV. ] 259
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
ofmankind 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
DECREES OF GOD.
260 [ 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-
inent, 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.
Onthe 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 will 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 eve every sinner is , As I live, saith the Lord,
Ihave 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 ofGod.
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
DECREES OF GOD.
SER. XV.] 261
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
Ishall 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 of
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.
DECREES OF GOD .
262 [SER. 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 allthis, 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 systém better, and chose to do less good, rather
than greater. His disposition, therefore, is on this scheme, imper
DECREES OF GOD.
SER. XV. ] 263
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. 23-0 Lord, I know, that the way of man is not in himself ; it is not
in man, that walketh, 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,
Iknow, 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 ofGOD, 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
THE SOVEREIGNTY OF GOD.
SER. XVI. ] 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 ofGOD 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 ; 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 ofconviction; and commonly leave little doubt behind them .
VOL. I. 31
THE SOVEREIGNTY OF GOD.
266 [ SER. XVI.
On these, therefore, I shall at the present time rely for the accom-
plishment ofmydesign. 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 succceding 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 .
Achild 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.
Athird 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
THE SOVEREIGNTY OF GOD.
SER. XVI . ] 267
oftenants 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 ofhis 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.
Athird, 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
THE SOVEREIGNTY OF GOD.
268 [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 ofall 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 ;
THE SOVEREIGNTY OF GOD.
SER . XVI ] 269
that the course of life, which men usually pursue, is very different
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 ofmen, 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.
THE SOVEREIGNTY OF GOD.
270 [SER . XVI .
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 .
Arational 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 his good its only satisfaction. Hence, no inferior good will
fill its capacity, or its desires. Nor can this bent of its nature ever
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
THE SOVEREIGNTY OF GOD.
SER . XVI. ] 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 ; andmost 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.
Whenthe 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 ofdistinction, 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 ofhis native village .
THE SOVEREIGNTY OF GOD.
272 [ SER. XVI.
Athird 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 ;
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.
Afifth, 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 ofdisappoint-
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 ofform, 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, was 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, who 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,
THE SOVEREIGNTY OF GOD.
SER. XVI. ] 273
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, who 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
THE SOVEREIGNTY OF GOD.
274 [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.
THE SOVEREIGNTY OF GOD
SER. XVI. ] 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 Cæsar ever acquired.
3dly . As your course, and your success , through life, are not un-
der your control ; you are strongly urged to commit yourselves to
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 latter, 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 ;
Whenand cause your cup to run over with blessings . When you pass
THE SOVEREIGNTY OF GOD.
276 [SER . XVI.
through the waters of affliction , he will be with you ; and through
the rivers , they shall not overflow you. When you walk through the
fire, you shall not be burned ; neither shall the flame kindle on you.
Fromtheir 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
adream, 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 ,
THE SOVEREIGNTY OF GOD.
SER . XVI. ] 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 of
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 warmed ; and be thou filled ; 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, and
notfaint.
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
created 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
HEAVENS.
SER. XVII. ] 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, even 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.
HEAVENS ..
280 [SER. XVII.
3dly . 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, O 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,
1st. The Air. As when the Scriptural writers speak of the dew,
winds, andfowls, 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 is
maintained in such a manner, that the proportional quantities of
these materials are at all times substantially, if not exactly, the
HEAVENS.
SER. XVII. ] 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
Just. 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
HEAVENS.
282 [ 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 of
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.
6thly. 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 themostuninstructed mind, and the most vulgar eye, the firm-
HEAVENS .
SER . XVII.] 233
ament , 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 ofthe 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 ofthe Sun in a gentle and de-
lightful manner, exactly suited to the strength of the human eye :
an illustrious and most beautiful emblem, inthis 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 ofJehovah. 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-
HEAVENS .
284 [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. Ofthese inferior worlds ,
the Moon is one ; and to us, far the most interesting. How many
important purposes, which are known, does this beautiful attendant
ofour 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,
with 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
and
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 of
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,
HEAVENS .
SER. XVII . ] 285
and comfort, 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 Angels ,
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 allcy, flourishes in immortal
youth, and reigns, and triumphs, with eternal glory .
It is the place, in which are seen all the finishings 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.
HEAVENS .
286 [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 .
Onthe act of creating is founded a great part of that character,
in which especially he calls for the obedience of Intelligentbe-
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 .
HEAVENS .
SER . XVII. ] 287
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
ofall 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 glory; they cannot but discern, and feel, that he claims from
HEAVENS .
288 [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 God 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.
În 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. 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.
Onthe 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, that
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
HEAVENS.
SER. XVII . ] 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 ofthose, who have no
interest in the favour ofGod !
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 cometh down from the FATHER of lights, with
whom is no variableness, neither shadow of turning. Wherever,
then, he refuses to give, it is certain, that no enjoyment can be
found. Howdreadful, 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 of
being 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
HEAVENS .
290 [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 were not so, Iwould have told you. I go to prepare a placefor
you . And if I go, and prepare a placefor 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, where
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 of
wo. By him, every good man will be raised to the glory, which he
had with the Father before ever the world was .
SERMON XVIIL.
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 andfor him.
IN my last discourse, I began the examination of the works of
God , with some considerations on the Heavens. I shall now pur-
sue the 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 myselfin 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 ; 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 ;
ANGELS.
292 [ 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 , ofwhich 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 com-
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 : Θρονοι, Thrones ; Κυριοτητες, Dominions ; Aρχαι, Principali-
ties , or Governments ; Δυναμεις, Powers ; Εξεσίαι , Authorities ; Ζωα,
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, which they hold in the Universe .
ANGELS.
SER. XVIII. ] 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 ofRighteous-
ness : and Sons ofGod, 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. I am Gabriel , said the Angel,
who appeared to Zachariah in the temple ; Iam Gabriel, who stand
in the presence of God. And before the throne, says St. John, there
was a sea ofglass, 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 filled 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.
Inthe same manner, is the same subject exhibited to us, and with
a sublimity not inferior, by the Prophet Ezekiel, concerning the
ANGELS .
294 [SER. XVIII.
Cherubim ; and by the Prophet Daniel, concerning the myriads
ofthe heavenly host. Angels, then, surround the throne ofGod,
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 stonefrom the sepulchre of Christ, his countenance was like light-
ning, and his raiment white as snow ; andfor fear ofhim, the keepers
became as dead men . And Isaw, 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 offire. 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 ofAngels 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. AnAngel 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
ANGELS.
SER. XVIII . ] 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 ofthe
beings described 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 Iwas speaking,
and praying, and confessing my sin, and the sin of my people Israel,
andpresenting my supplication before the Lord my God, for the holy
mountain of my God; Yea, while Iwas speaking in prayer, even the
man Gabriel, whom 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,
Iam now come forth to give thee skill and understanding . At the
beginning of thy supplications , the commandment came forth ; and
Iam come to show thee ; for thou art 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
ANGELS .
296 [ 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 this
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 Zwa, 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, ofAngels ; 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 of
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
beenfull 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 within 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.
Theface, 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 nations
ANGELS .
SER. XVIII. ] 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 ofGod. 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, ofthe
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. See Eph. iii . 9, 10.
VOL. I. 38
ANGELS.
298 [ SER. XVIM.
port at the birth of the Redeemer and the union ofglory to God in
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, flaine 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-
Justrious character. It is no other than the Heaven of Heavens ;
ANGELS .
SER . XVIII. ] 299
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 ofthe 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 honourable 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 scene,
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 ofGod, 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 are
Men!
Numerous are the ways, in which we may, if we please, derive
instruction, improvement, and delight, from the contemplation of
ANGELS.
300 [SER. XVII !
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-
ccit, 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
ANGELS.
SER . XVIII. ] 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 the 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 ofAngels !
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 ; 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 :1
302 [SER. XVIII .
ANGELS.
their residence is happy; ours in many respects wretched. This
world was originally formed to be a delightful habitation ; and at
the close ofthe 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 abeautiful 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 not, but became like the beasts which perish.
SERMONΝ ΧΙΧ.
CREATION. 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 ;
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,
6thly. 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.
Acomplexion 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 unfrequently to engross the affections of the mind.
Yet even we are sensible that these are very imperfect objects of
our attachment. Accordingly, we speak ofthem 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
ANGELS .
304 [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 world ; 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.
Ofthis 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
ANGELS.
SER. XIX . ] 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 by 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
God; 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 .
Ofcourse, 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
ANGELS.
306 [ 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, of
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. Ishall 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 ?
Ofall these attributes, it is to be remembered further, that they
are eternal. Angels live for ever ; and are hence termed, by way
ofdistinction, 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-
ANGELS.
SER. XIX . ] 307
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 oftruth, 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 first 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 vastmultitude 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. Ofthese, 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 ofGod.
1
ANGELS .
308 [SER. XIX.
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 ofglorifying God and celebrating
his praise.
At the Creation, the Morning Stars, in the dawn of theirbeing,
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-
ANGELS.
SER. XIX. ] 309
self , as an infinitely solemn and authoritative example to mankind.
sang together, and shoutedfor 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 ofGod, 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.t
At the end ofthis 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 ofGod.
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, παρακύψαι, denotes
the action of stooping down to inspect minutely, and pry critically
into, an object of investigation .
Psalm lxviii. 17, 18.
Psalm lxviii. 17, 18, compared with Ephes. iv. 8, See also Psalm xxiv .
ANGELS.
310 [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 Oυρανια of the Scriptures ; the innumerable rc-
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.
ANGELS .
SER. XIX . ] 311
( 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 ofGod 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 ofGod. 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 ofMoses 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 ofAngels, 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-
dianites , 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. Asta-
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
ANGELS.
SER. XIX . ] 313
gination ? Have similar things been ever thus devised ? The fancy
ofman 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 ?
Amultitude ofwriters 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 how 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. Yet 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.
Asingle fact will set this subject in a stronger light, than any
train ofgeneral observations. Call up to your view, then, a choir
VOL. I. 40
ANGELS.
314 [SER . XIX :
ofthese 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 ofhis 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
carth, 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
ANGELS.
SER . XIX.J 315
every day : while Lazarus lies at his gate, under the naked heavens,
coveting only to be fed with the crumbs , which fallfrom 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 ισαγγελοι, 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, and 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 ofAngels, 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,
4
ANGELS .
316 [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. Ifthis be insignificant and worth-
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.
Ofwhat 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. It is this ; that thereare 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 . Acause, 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,
FALLEN ANGELS.
318 [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 ownjudgment 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 Σοφοι and Φιλοσοφοι, 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,
ofGod, 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 ;
and again declares, that the Lord knoweth 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 fromthis 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
FALLEN ANGELS.
SER. XX . ] 319
of course could not, in their 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
ofthe Creation of God, than spirits united to bodies; beings wholly
rational, than beings partly rational and partly animal. God is a
FALLEN ANGELS .
320 [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 anAngel, 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 thusto act, interfere in them, in a manner suited to their re-
FALLEN ANGELS .
SER. XX. ] 321
spective dispositions, is in a high degree probable. We, certainly,
ifwe 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 ofAngels .
5thly. That Angels should communicate thoughts , either good or
evil, to mankind, is originally no more improbable, than that we
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, an 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
ofthem, 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 ofthought 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
FALLEN ANGELS.
322 [ 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 comти-
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 perceive 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 God, by his
Holy Spirit, communicates thoughts to mankind. But it is certain ,
that we have no consciousness of his presence, andagency, 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 first 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.
FALLEN ANGELS .
SER. XX .] 323
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. Ofthis 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 must
not be a novice, νεοφυτον, 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 οικητήριον, 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 never more 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.
FALLEN ANGELS.
324 [ 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-
edblessings 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 ofmen ; 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 .
FALLEN ANGELS.
SER. XX. ] 325
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.
Avast 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.
1st. No created faculties, no finite 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 the 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 ofGod 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 ofdivine power to preserve them from
falling ; how much more do we, frail and feeble as we are, prone
bynature 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
inthe Universe ! What an amazing change did it produce in those,
bywhom it was exercised! How ought we, then, to tremble at the
indulgence ofpride ; the sin, to which we are probably more prone
than to anyother! More, or less, it occupies every heart ; manifests
ייי
326 FALLEN ANGELS. [ SER. XX .
itself in all the conduct of the children of men ; 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 securefrom 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 ofjudgement, 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
FALLEN ANGELS. 327
SER. XX.Ji
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 ; an and strive to shut both their fellow-
men and themselves out of heaven ! Particularly, with what fre-
quency, and constancy, do they repeat the very 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 reservedfor 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 pla 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-
FALLEN ANGELS.
328 [ SER. XX.
solence, 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 ofrage,
revenge, and despair !
SERMON XXI.
CREATION. THE EARTH.
GENESIS 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 of
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 stoodfast. 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
ofthe Firmament, and a division of the chaotic mass into two great
VOL. I. 42
EARTH.
330 [ 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 landfrom
the waters ; the land being named Earth; and the great collections
ofwater, 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 heretafore 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 ofthe 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.
EARTH.
SER. XXI . ] 331
Sixthly. When the earth was thus prepared to be 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 Author 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
calledthem into being, and holden together by the same energy
in a manner wholly incomprehensible. This globe is hung upon
nothing ; and moved 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.
EARTH.
332 [SER. XXI .
How expressive ofinfinite 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 it might be providedfor ; 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 ; and that, which is sub-
ject to perpetual revolutions .
Ofthe 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
ofunceasing changes ; and several of them ofcontinual 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 ofthe wisest of men ;
"Generation goeth, and generation cometh ;
But the earth doth ever abide .
EARTH .
SER. XXI .] 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. "
3dly. 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.
334 [ 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 of 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 necessaryto
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 affecting.
Still more deeply, ought we to regard this part of the Creation ,
as exhibiting, inthe most convincing manner, the Being and Agency
ofGod.
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
EARTH.
SER . XXI .] 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,
Athousand 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 great system of benefits, which God has provided for mankind.
Agreat 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
future. 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
wholly 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 ofGod 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.
EARTII .
336 [SER. XXI
cerned. All things, therefore, would naturally be attributed to
chance. Who, then, would be able to refute the doctrines ofEpi-
curus ; or to prove satisfactorily the perfections, or even the ex-
istence, ofGod?
4thly. How interesting an object is the destination of this world !
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. Incon-
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 seve-
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
EARTH.
SER . XXI.J 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 God, who were witnesses of its accomplish-
ment. They saw, and understood, much of what was done : we
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 into 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 order
of the Creation, recited by Moses ?
Secondly . Another objection, urged by Infidels against the Divine
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 of
Creation , or commencement of time, there is, there can be, no pos-
VOL. I. 43
EARTH.
338 [ 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 Now ; 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 ofany
imaginablepast period ; suppose a billion of years ; at the end of six
thousand years from its first creation, the same objection would
have been made 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 shouldbe 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, ofhis 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
EARTH .
SER. XXI . ] 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 divine 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
EARTH.
340 [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, whichjustly 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 very 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, O 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 Kim 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 bedience, confidence, and worship, which the Creator of the
uni ersejustly 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 thefish of the sea, and over the fowl ofthe air,
and over the cattle, and over all the earth, and over every creeping thing that creep-
eth 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 onfire shall
be dissolved; new heavens , and a new earth, like the fabled Phœnix
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-
MAN .
342 [ 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. Не,
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 phrascology 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 gloricus 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. "
MAN.
SER . XXII. ] 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 . Inall
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 firmament, 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
MAN.
344 [ SER. XXI.
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 ofthem. 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. Inhis 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 ;
MAN .
SER. XXII . ] 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 fca-
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 own 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 ofa 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 consider 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
MAN.
346 [SER. XXII .
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
ofhigh 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 sanctified, 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 arefool-
ishness unto him ; neither can he know them, because they are spirit-
ually discerned.
Amost 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.
MAN .
SER. XXII .] 347
His biasses against their true nature, are intense ; and his views ,
therefore, always oblique and delusive. WhenAdam 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 .
Godhimself is possessed of infinite affections ; of infinite love
to good, and of infinite hatred to evil ; and is the subject of infinite
joy 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.
without them, would be a clod ; and the world a desert. Man,
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, (κατα Θεου, 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.
5thly. That the Soul had Dominion over 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 first 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 pleasure. 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
MAN .
348 [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 . Inthe 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. Amore 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. Inthe 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 camefrom the hands
ofhis 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
MAN.
SER. XXII. ] 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,
MAN.
350 [SER. XXII .
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 state !
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
OldAge: 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 the seat of a thousand er-
rors , weaknesses, and follies . With its follies, its sins keep at
least an equal pace. Selfishness in manyforms, 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, ofwar 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 !
MAN.
SER. XXII. ] 351
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 his 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 of
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 ofjustice ; 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,
andwo. 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
allmen. 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,
MAN.
352 [SER. XXII
regain the blessings of that Paradise, the loss of which we so
deeply lament, and the splendour of which is, at times, the delight-
ful theme of our contemplation, and the most fascinating ornament
ofdescriptive 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, where 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 .
MAN.
SER . XXII. ) 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
theseformer evil things shall then have passed away. In this hap-
py region, the righteousness, which the Paradise below the Sun was
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 oflife. 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 LordGod formed man of the dust of the ground, and
breathed into his 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, I 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, uncompounded, immaterial substance : being in this
respect, as well as in others , made in the image, or after the likeness ,
ofGod. 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, εγενετο εις ψυχην ζωσαν, τυas 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 I 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
THE SOUL NOT MATERIAL.
SER . XXIII. ) 300
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 aplace in this system of discourses .
In the discussion , upon which I am entering, I shall pursue the
following plan : viz.
Ishall attempt to disprove the two last of these doctrines, and in
that way, to establish the first. One of the three is undoubtedly
true. If the two last are false, the first is of course true .
I. Then, I 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 .
1st. 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 ofthem, 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 miniteness 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
THE SOUL NOT MATERIAL.
356 [SER. XXIII
etherial, they speak without meaning : for all these are still the
descriptions ofmere 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 Chymical 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 : no 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 offorcing one particle of matterfrom 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 ofthought ; 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 anhour, than when lodged in
the chamber of a cannon : the air when moving with the swiftness
ofsound, than when at rest: the electrical fluid , or the rays of
light, than brass, marble, or dust.
THE SOUL NOT MATERIAL,
SER . XXIII.J 357
Asmotion 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 ofwhich has no tendency towards the
production of thought, has not in any degree this tendency, how-
ever diversified , or however mysteriously combined.
6thly. 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-
ject, 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
betruly 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.
7thly. 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
cannever discern whether they agree, or disagree. To form pro-
positions about them, therefore, so long as this is the fact , is ab
THE SOUL NOT MATERIAL.
358 [SER. XXIII .
surd and ridiculous. But, if both these proposititions 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, ofthe 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 .
Sthly. 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. That all other thinking beings, ofwhich 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 directdistinc-
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. Indoing the former he had, however, to face
agreat 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
toAngels 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 andAngels are possessed of the power
ofacting 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 areal and important meaning, cannot be disputed; nor that
THE SOUL NOT MATERIAL.
360 [SER. XXII
those , who uttered them, understood what that meaning was, and
used them with the most exact propriety : one ofthem 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
breathe
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 ofGod 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 himto 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,
und 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
maybe 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 ofthe blessed , and
THE SOUL NOT MATERIAL.
SER. XXIII. ] 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 ofAbraham was changed to dust, in the cave ofMac-
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 αναστασίς, 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 five 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.
T
THE SOUL NOT MATERIAL
362 [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 : I 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.
Ast. The Revelation of St. John furnishes many specimens of this
nature.
In the fourth chapter ofthis prophesy he sawfour and twenty
elders, surrounding the throne ofthe 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 theAngels, the
Elders, and the four Living Ones, in the worship of God , and the
THE SOUL NOT MATERIAL.
SER. XXIII . ] 663
everlasting ascription ofpraise and glory to his name. Upon this he
asked the Angel interpreter , Who these persons were. TheAngel
informed him, that they were those, who came out of great tribula-
tion, and who had washed their robes , and 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
ofthese 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 ; who feed 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 time, 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-
cededby my opponents, unless they are willing to charge God
with having taught falsehood to mankind.
In exact accordance with these observations, St. Paul observes ,
THE SOUL NOT MATERIAL.
664 [ 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 ofAngels ; 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
ofdwelling 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 reason. 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.
THE SOUL NOT MATERIAL.
SER. XXIII . ) 365
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 .
Asingle 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 of
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 a living soul .
IN my last discourse, I proposed 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
being ; 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 the abetters of it express themselves, ofideas and ex-
ercises .
In discussing this subject, I proposed the following plan, viz . to
prove thefirst 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 soul 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 I 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 we can
form no conception of any thing in ourselves , 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,
undoubtedly, if the argument is conclusive, or has weight, when
alleged against the existence of man, as an agent, substance, or
IDEAS AND EXERCISES .
SER. XXIV ] 367
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.
OfGod, 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 scarching, 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 wonderfulfor 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 afinite 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 anyhappier success in our inquiries concern-
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
canbe 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,
THE SOUL NOT A CHAIN OF
368 [SER. XXIV.
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-
blefor 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 uniform 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
IDEAS AND EXERCISES .
SER. XXIV . ] 369
principles of all science must be given up, as a collection ofpal-
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 ofmankind,
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 havinghad
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 I , 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 " I , " 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 ofthinking, 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 ofthinking, 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; Th The real works of God, whatever they are, are un
VOL. I. 47
THE SOUL NOT A CHAIN OF
370 (SER . XXIV .
doubtedly the best and most perfect displays ofhis character. When,
therefore, Intelligent creatures conceive of his works, as they real-
by 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
Godhas, 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
mustform a new language, if they would discourse in a manner
accordant with their philosophy.
IDEAS AND EXERCISES .
SER. XXIV. ] 371
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
ofits 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 ofthat exercise. If they can form
distinct conceptions, of this kind, they must undoubtedly be pro-
nounced to possess minds of a very peculiar structure .
3dly. This scheme destroys personal Identity.
An idea is a mere event ; having a momentary existence, and
then perishing for ever. Should another 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
THE SOUL NOT A CHAIN OF
372 [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 ; andthat thus Identity
may be preserved : I answer, that Bishop Berkeley has demonstra-
ted , andany 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 eventhen 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.
IDEAS AND EXERCISES.
SER. XXIV.J 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 ofGod, 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
THE SOUL NOT A CHAIN OF
374 [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
forthe 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 .
8thly. 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; andare therefore absolutely, and only, virtuous or holy.
IDEAS AND EXERCISES .
SER. XXIV . ] 375
Inthis 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 ofGod, sinneth not ; but he that is begotten of
God, keepeth himself; and that wicked one toucheth him not. As
this is said by the Spirit ofGod, 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 ; 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 falls 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 Iexist, 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 Ior 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 exactlyjust, 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
canknow only by recurring to what passes within himself . As the
THE SOUL NOT A CHAIN OF
376 [ SER. XXIV .
heart ofman answers to the heart ofman, 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
ofbeings, 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 producedby
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, ifnot destroy, the evidence, by which
we prove the being ofGod.
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
ofany subject.
The Scriptures every where exhibit man as an agent, such as I
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 ofGod in vain.
And again, 1 Corinthians iv. 15, For though ye have ten thousand
IDEAS AND EXERCISES.
SER. XXIV . ] 377
instructers 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 companions
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, ifthese 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. IHe 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.
Ihave 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-
coming 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. I. 48
THE SOUL NOT A CHAIN, &c.
378 [SER. XXIV.
one soul, there are in each chain as many, as there are ideas 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 ofthis subject can need very little illustration.
The question, For what end was I made ; or what end are my exist-
ence andfaculties 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
ofGod. 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 ofman : and,
III. The Propriety of this divine constitution.
I. Ishall 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
infinite wisdom, and as will display the glory ofhis 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,
1st. To know him.
The perfections of God are the glory of his character. In order
THE CHIEF END OF MAN.
380 [ 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 cannotinthis 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 ofa 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 ; 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 ; andjustly 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
ineasure engross them to so great a degree. God is infinitely great-
er , wiser, andbetter, than his creatures ; andjustly 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 God 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.
THE CHIEF END OF MAN.
SER . XXV .] 381
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
Providence ; 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
inhis word.
3dly. To love him.
Godis infinitelythe 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 ofpiety;
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 ; 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 beloved.
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 mostholy 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
THE CHIEF END OF MAN.
382 [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 ofGod
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 of
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
THE CHIEF END OF MAN.
SER. XXV. ] 383
degree, by good men. In the future world, it will fill the minds of
allglorified 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; here they rejoice in the
Lord, and joy in the God of their salvation. There they will find
fulness ofjoy, 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 ofbeing 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 ofpractice, 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 ofMan. WhateverGod 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 ofan 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 ofthis 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, beenmade 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, was 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 ofthis 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,
THE CHIEF END OF MAN.
SER. XXV . ] 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 .
VOL. I. 49
386 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 weariness, 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.
4thly. 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, underGod,
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 ofdivines .
Ihave heretofore obviated it on a different occasion ; but it may be
useful to consider it again .
THE CHIEF END OF MAN
SER XXV . ] 387
The Independence of God does not at all consist in thefact, 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, ifhe 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 ; 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 work
ofGod, 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, andfrom 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 will
stand, and he will do all his pleasure. But his pleasure would not
bedone, and his glory would not be displayed , in the same per-
fect 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
ofGod, 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
THE CHIEF END OF MAN.
388 [ SER . XXV
to their perfection; so it is plain, that he, 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 human
mind can estimate, all the members of which direct their labours
by the unerring wisdom of God, contributing its united efforts
THE CHIEF END OF MAN.
SER. XXV. ] 389
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 efforts, it
is to be remembered, are all 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 his 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 ofall. 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.
Ofthe increase of His government and their peace ; of the splen-
dour and beneficence of his administrations, ofthe 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. Inthe contemplation of
this subject, we can hardly fail to remark,
1st. The pitiful nature ofthe 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,
THE CHIEF END OF MAN .
390 [ SER. XXV.
were 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, but
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 own
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
anddestination. 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 ofthe mind, is the real and only dignity of an Intel
THE CHIEF END OF MAN
SER. XXV. ] 391
ligent being. To devote all the faculties and labours to the glory
ofthe Creator, in the pursuit of the supreme good of the universe ,
is the true worth, honour, and glory, of every Intelligent creature :
and, 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 ofRegene-
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 oftruth. 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 moral
character.
9thly. We discern in this subject the transcendent Excellence and
Glory ofGod.
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
proofofthe best ofall possible characters. It is the most finished,
and the most ample, manifestation, of all that is great, exalted,
lovely, and divine. Out ofit, 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
oneunceasing 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.
SERMON XXVI.
PROVIDENCE . THE PROBATION OF MAN .
GENESIS ii. 15-17.....And the Lord God took the man, and put him into the garden
ofEden, 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 shalt 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
ofthem. 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 ofGod, 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 which 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
THE PROBATION OF MAN.
SER. XXVI.] 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-
dermany 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 yearsto 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 ofpro-
longing life ; sickliness overspread the vegetable kingdom ; storms
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 , andcapable of obeying. Of course, inability to obey could
VOL: I. 50
THE PROBATION OF MAN.
394 [ SER. XXVL
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 Advantages, 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 accompaniedhim 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
THE PROBATION OF MAN.
SER. XXVI . ] 395
ed in amanner 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.
THE PROBATION OF MAN.
396 [ 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 . Adam, 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 first 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 ; 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, andthe
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
THE PROBATION OF MAN.
SER. XXVI.J 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 oftheir 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 adoubt , 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 [SER . XXVI .
THE PROBATION OF MAN.
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 . If thou eatest thereof , thou shalt 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-
gottenby him, would, without a reasonable doubt, have been born
in his likeness also, and been destined, like himself , to unceasing
THE PROBATION OF MAN.
SER . XXVI. ] 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; unbiassedby
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 ourfirst 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 me 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 ofsuperior good, unceasingly filling their continually enlarg-
ing faculties, views, and desires. It was necessary, that they
THE PROBATION OF MAN.
400 [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 ofmind, 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 .
Ofthe 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 nowjudge
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-
kindfor 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 whichGodis 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
ofmind 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-
THE PROBATION OF MAN.
SER. XXVI . ] 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 ofGod. 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
andaffecting.
Our first parents were condemned, because they disobeyed
their Maker, revolted from his authority, and rebelled 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 ofthe 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
ofjudging is universal; and in other cases, is acknowledged with-
VOL. I. 51
THE PROBATION OF MAN .
402 [ SER. XXVI.
out a question. It ought to be acknowledged here. HadAdam
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 canjustly 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
shalt 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
THE PROBATION OF MAN.
SER. XXVI. ] 403
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 sin single day ; how many more in a week ; in a month ;
in a year. How astonishing must be the sum of those, which are
committed in a whole life ! The same God, who condemned Adam
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 ofjudgment
andfiery indignation ?
SERMON XXVII.
PROVIDENCE . THE TEMPTATION AND FALL .
GENESIS iii . 1-6. -Now the serpent was 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 know, 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 .
INthe 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 leads us to imagine, that a part of this discourse, as origin-
ally written, has beenlost ; 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.
THE TEMPTATION AND FALL.
SER. XXVII. ] 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 ofbeings, 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 God, 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,
1
THE TEMPTATION AND FALL.
406 [ 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
awakenher 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 ; and ye shall be as Gods, knowing good and evil.
Nothing could, in such circumstances, be more artfully conduct-
J
THE TEMPTATION AND FALL.
SER. XXVII. ] 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 eat 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 conduct 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.
Alittle 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
THE TEMPTATION AND FALL.
SER. XXVII . ] 409
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
everydanger.
IV. The consequences of the temptation were, as you well know,
eminently unhappy.
Eve, pleasedwith 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 Adam, 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 ,
andwith a few practical remarks.
VOL. I. 52
THE TEMPTATION AND FALL.
410 [ SER. XXVII .
The first of the questions, to which I have referred, is this ;
Since ourfirst 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-
jecthas been to seek for some cause in the nature of man, styled
aprinciple of action, to which this effect might be fairly attributed.
As the principles of moral action in Adam, 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.
Butin 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 ofmoral 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 wholly 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 ofman, 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 propen
THE TEMPTATION AND FALL.
SER. XXVII . ] 411
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,
andunintelligible, by ourselves, why one mind will, either usually,
or uniformly, be the subject of holy volitions, and another, of sin-
ful ones. Wedo 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 .
Inthis view, the case stands thus: God created amoral 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 propense to virtuous, and oppo-
sed to sinful, conduct. Fitted by his moral nature to be operated
onby 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 ofboth kinds ; for
these means, themselves. are the motives ; or perhaps more pro .
}
THE TEMPTATION AND FALL.
412 [SER. XXVII.
perly the happiness and misery are the motives. Now it is plain,
that in such aworld, (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,
thatsome 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 ofjust
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
THE TEMPTATION AND FALL.
SER. XXVI. ] 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
thatGod 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 we 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. Astrong 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 he 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 which 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 ; 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 .
THE TEMPTATION AND FALI .
114 [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
Godpermit 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 holyAngels 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 ofman are immediately produced
by Omnipotence ; are the acts of God himself , and not at all ofman ;
are merely annexed to man, as accidents ; are in the natural sense
necessary, and irresistible ; and, so far as I can see, are in no sense
chargeable to man.
Inthe former case, God is supposed to create beings, possessed
ofthe 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. tisfied.
Perfect justice seems in this case to be sa-
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-
THE TEMPTATION AND FALL.
SER. XXVII.] 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
ofyesterday, 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
ofhis excellence, would have been unknown to the universe. All
the blessings, bestowed on mankind, would have been the reward
of the obedience ofAdam, and his posterity. But the blessings ,
bestowed on glorified saints, are the rewards of the obedience of
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 .
HadAdam 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 . † SeeEph . ii. 9, 10.
THE TEMPTATION AND FALL.
416 [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, ofwhich the primitive state ofAdam 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, andcannot 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 of 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 ofthis 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 Instructer, 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, Ithink,
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 ofmankind, 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:
THE TEMPTATION AND FALL.
SER. XXVII. ] 417
Secondly ; That the soul was created holy, but apostatized in a
pre- existent state.
Ofthefirst, 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. Ofcourse, 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 anger ; 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 ,
anyother, than that recited in the text. In every temptation, the
VOL. I. 53
THE TEMPTATION AND FALL .
418 [ 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 meantime, the soul is flattered perpetually with the hope
of safety in sin ; is taught to expect exemption from punishment ;
and is boldly informed, that it shall not surely dic. 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, 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
thatmiserable 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-
THE TEMPTATION AND FALL.
SER. XXVII. ] 419
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.
HadEve 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. Ifwe wish to
overcome, or escape, temptations; it is indispensable, that we
remember the presence, and acknowledge the character, of God ;
thatwedistrust 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 usfrom 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-
lieve, may mercifully extend his arm, and snatch us from thejaws
of destruction.
SERMON XXVIII.
PROVIDENCE , THE SENTENCE PRONOUNCED ON ΜΑΝ.
GENESIS iii. 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 shalt thou go ; and dust shalt thou eat all the days of thy life. And I
will put enmity between thee and the woman, and between thy seed and her seed :
it shall bruise thy head, and thou shalt bruise his heel. Unto the woman he said,
Iwill greatly multiply thy sorrow and thy conception : in sorrow thou shalt bring
forth children ; and thy desire shall be to thy husband, and he shall rule over thee.
And unto Adam 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 shalt not eat
of it ; cursed is the groundfor thy sake ; in sorrow shalt thou eat of it all the days
of thy life : Thorns also and thistles shall it bring forthto thee ; and thou shalt
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 consequentfall from holiness, andfrom
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
Womansinned 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-
mark, 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
THE SENTENCE, & c.
SER. XXVIII .] 421
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 of
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 heel of his adversary ; while his adversary shall
bruise his head.
This, which I have chosen to call the literal meaning ofthe 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
ofsin on all the instruments, by which it was accomplished. What-
ever the serpent lost, as well 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 [ SER. XXVIII ,
THE SENTENCE
venomous beings ; and have usually been wounded in every part
ofthe 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 manwould 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 were
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
ofthe Scriptural writers on the threatening contained in it, we are
able to determine its full import with precision and certainty. The
seed 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
PRONOUNCED ON MAN .
SER. XXVIII. ] 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 they
had lost. He purchased for them the sanctification of the Soul,
the forgiveness of their sins, and an inheritance undefiled 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
beenproper 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
THE SENTENCE
424 [ 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 ofGod. 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
PRONOUNCED ON MAN.
SER. XXVIII.] 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 .
Aquestion 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
ofthis 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 ofthe 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, ofwhichAdam had heard, and at the time, knewnothing.
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, Ihave gotten a Man, the Lord ; that is, the promised
Lord, or seed, who was to bruise the Serpent's head. As, then, they
knewwhat 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. 1. 54
THE SENTENCE
426 [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 ofGod. 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 ofhis 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 ofmany 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 rewards sin, in fact, and which would
have rewarded the sin of Adam, 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, i
PRONOUNCED ON MAN.
SER. XXVIII. 427
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, or perhaps
canbe, 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
upby 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 tomake
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 , atthe
THE SENTENCE
428 [ 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
ofthe curse.
In the first Chapter of Proverbs, Wisdom, that is, Christ, in de-
nouncing the same curse against the impenitent, particularly under
theGospel, closes the threatenings with this remarkable declaration :
Therefore shall they eat of the fruit of their own way, and be filled
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 filled 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 , butfilled. Thus
also, Solomon says, The Backslider in heart shall be filled with his
own ways ; and the good manfrom 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, All 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
PRONOUNCED ON MAN.
SER . XXVIII.] 420
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. Ahostility, 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 !
Ofthe 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
ofthe 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
THE SENTENCE
430 [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 ofhunting 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
PRONOUNCED ON MAN
SER . XXVIII.] 431
subjection, as to expose their female children to destruction, in or-
derto 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
THE SENTENCE
432 [SER. XXVIII.
never 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, offew days andfull 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
theirwhole progress, and render his continuance in this world often
so undesirable, that, with Job, he is ever ready to cry out, Iwould
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
ofa 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.
11
PRONOUNCED ON ΜΑΝ.
SER . XXVIII.] 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
nowbegan 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 ; 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
ofall the living ; that is, of all, who, according to the gracious de-
clarations of this sentence, were to be restored to immortal life .
Eveherself , 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 serpent's 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 [ SER. XXVIII.
THE SENTENCE, &c.
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 Igather,
but, Iwill gather you, fallen and perishing sinners, as a hen gather-
eth her chickens under her wings . Behold, Ibring you glad tidings
ofgreatjoy. 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 bringforth Salvation .
SERMON XXIX .
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 that 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 ofconvenience, I shall reduce to the single, following
proposition :
That in consequence of the Apostacy ofAdam, 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, which I have just now stated. Accordingly, it
has been strenuously contended against, and resolutely rejected, not
onlyby 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 ofAdam. 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 manythings very mysterious, and very perplexing. These,
adding embarrassment to reluctance, have, in many instances, per-
suaded men to refuse the doctrine, in spite ofthe testimony of Ex-
perience and Revelation. For myself , I readily confess . that if
136 [ SER. XXIX
UNIVERSALITY OF SIN.
I saw any mode ofavoiding the evidence by which it is established,
Iwould certainly reject it also.
But it can neverbe wise , it can never be vindicable, to deny
truth, or reject evidence. Ifthe 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, ifhe finds, that God has
taught him this doctrine, as one ofthe 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 fromfact, andpart-
ly from Revelation .
From Revelation I allege,
1st. The Text, as decisive proof of this doctrine .
This proof is two - 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 ofAdam dies ; so,
according to the sentence of the Apostle,every child of Adam is a
sinner. Secondly, the Apostleproves 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
ofthe 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,
andhappy.
But death befalls all the race of Adam : therefore every one is a
sinner.
2dly. After Adam had lost the image ofGod, 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-
wess, The likeness of Adam is, by unquestionable analogy, the
UNIVERSALITY OF SIN.
SER. XXIX. ] 437
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 notbe 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
Abel, 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.
Onthis 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) 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 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 doeth 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, ifeven 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 flesh, 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 ofGod..
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, ofcourse, would see the kingdom of God as cer-
tainly, and easily, at least, as those who possessed less holiness
thanhimself.
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.
UNIVERSALITY OF SIN .
438 [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 .
1st. The Laws of all nations are a strong proof , that the human
character is universally sinful.
Human laws are made, only to repress press 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
canprove, and punish. The penalties, by which they attempt this
restraint, are various and dreadful; are the most efficacious, which
experience can suggest, or ingenuitydevise ; 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. No ingenuity on
the onehand, 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 ofany 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
1
..
UNIVERSALITY OF SIN.
SER. XXIX . ] 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, orbe-
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
andunequivocal. 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
ofthe 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 , amurmur, 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 [ SER. XXIX,
UNIVERSALITY OF SIN.
self -denial has often proceeded, shows in the strongest manner not
only the reality , but the intense degree, of guilt, with which the
subject of it supposed himself 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 writtenby
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 ofthe 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 ofman; 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 being ;
disobedient and ungrateful to his Maker ; unjust , insincere, and
unkind, to his fellow Man ; and far removed from the character,
UNIVERSALITY OF SIN.
SER . XXIX.J 441
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 presentpur-
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 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 ;
andby 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 fœtor 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
UNIVERSALITY OF SIN
442 [ 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
takenplace, 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 so
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 åscription, all are certainly sinful ; whether one or the
UNIVERSALITY OF SIN,
SER. XXIX. ] 443
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 saythe 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,
UNIVERSALITY OF SIN.
444 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, i
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 an 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
personhas 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 .
6thly. 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, I
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 that he 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.
UNIVERSALITY OF SIN.
SER. XXIX.J 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 ofhaving 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
story,
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 ofGod. Nor
is there probably a man living, who has not often rejoiced, that
some, both of his thoughts and actions, are now known tohimself
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
UNIVERSALITY OF SIN.
446 [SER. XXIX,
priety , should we also assert before God, that we were without sin :
ifwe felt assured, that this was our true character.
Were anyman, 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
anexception 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 ofdoing, 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 narrow 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 ofGod; to read, and
UNIVERSALITY OF SIN.
SER. XXIX . ] 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
dutyat 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,
give themselves no concern about the gulf , which yawns at the
bottom.
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 ofAngels. 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 OF THE WORD
OF GOD.
JEREMIAH viii. 9. -The Wise Men are ashamed; they are dismayed and taken : lo ,
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.
INmy 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
ofmodes ; and to learn in what manner other sources furnish evi-
dence ofthis 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 they teach, and you receive it, into false-
hood; and to you, therefore, notwithstanding its excellence, it is
in vain. "
*Blayner .
UNIVERSALITY OF SIN .
SER. XXX. ] 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 ofGod 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 Isrealites , 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 rejected it, have prefer-
red 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 Law, or preceptive
Will, of the Creator, and Ruler, ofall 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 doest 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
UNIVERSALITY OF SIN.
450 [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 ofGod.
2dly. This Law, in all its requisitions, is perfectly reasonable and
just . Itis contained in the two great commands, Thou shalt love 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 bejustly 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 ofGod is good, as well 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
UNIVERSALITY OF SIN.
SER. XXX . ] 451
guilty of gross injustice to God, relinquishes all personał excel-
lence, peace, happiness, and worth ; and, renouncing all voluntary
usefulness on the one hand, prepares himself , 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 trifling ; 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. Nothing, 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 immortal glory.
5thly. To 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
life 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 ofhis person,
to become their Atonement, and Intercessor. Through his Media-
tion 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 every 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 toGod,
and to obedience ; committing ourselves with an affectionate confi-
dence to Christ, as our Instructer, Intercessor, and Lord ; and as
UNIVERSALITY OF SIN
452 [ 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
are 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, being 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 hard, are the easiest, which
can be wished, and the most reasonable of 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 ofthe 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.
UNIVERSALITY OF SIN.
SER. XXX . ] 453
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 excер-
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 .
1st. It 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
time. No instance occurs, in which any Infidel has thought it
proper to come forward with a defence of the works, or Arguments ,
ofany 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-
UNIVERSALITY OF SIN .
454 [SER. XXX.
tempting a reply. Yet we find it wholly neglected, and unattempt-
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
oftenand 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.
3dly. 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
find 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
ofattack, 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
ofthis 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
UNIVERSALITY OF SIN.
SER. XXX.J 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 done, 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.
Aninconsistence 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 ofmen, 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
denied by the Jews . In rejecting the Gospel they set aside all the
UNIVERSALITY OF SIN.
456 [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 by 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 ; tything, mint, anise, and cummin ; and ma-
ny other things of the like nature. In all these the heart was ut-
terlyunconcerned; 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. Aconsiderable 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-
tionhe 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
UNIVERSALITY OF SIN.
SER. XXX.] 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 ofHeathenism 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 candebase 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
ofman ; a future state ; the distinction between right and wrong, or
holiness and sin, piety, and rebellion ; has declared all that mencan
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 [SER. XXX .
UNIVERSALITY OF SIN.
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
giventhe Religion ofthe 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 itselfit is high and indispensable enjoyment
UNIVERSALITY OF SIN .
SER . XXIX. ] 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 sanctified 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. Thist 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
Lowth. + Deut. xxxij . 32.
UNIVERSALITY OF SIN.
460 [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 viii. 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 ofAdam
all men have sinned ; and endeavoured to prove the Universality
ofsin in the former of these discourses ;
1st. From Revelation : and,
2dly. From Facts :
And in the latterfrom 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 sinfulness 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
ofthe 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; and Saul than Uzziah. The Young Man, who came to
Christ, to know what good thing he should do, to have eternal life ,
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
DEPRAVITY OF MAN.
462 [SER . 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, which 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 not 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. Ас-
cordingly, St. Paul exhibits those, who are destitute of these attri-
butes, as being literally profligates .
4thly. These and all other qualities of the mind are, however,
means either 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 mind 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
DEPRAVITY OF MAN
SER. XXXI. ] 463
above mentioned. But the moral nature is not changed. So far
as they have a prevailing influence , a sinful dispositior is checked,
and prevented from operating in the worst manner, and degree.
Under the prevalence of a sinful disposition, these attributes are
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.
5thly. There is not in the Mind, by nature, or in an unregenerated
state , any real moral excellence, or Evangelical virtue .
For I know, says St. Paul, that in me, (that is, in myflesh) dwell-
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 theflesh , is flesh . Without faith, says St. Paul, it is
impossible to please God.
6thly. The heart of Man, after all the abatements are made,
which can be made, is set to do evil, in a most affecting 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 Haman had risen up to destroy Esther and her nation .
It is also said to denote being filled with a violent propensity, as the
sails of a ship are filled, when borne 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 are with-
out excuse ; because that, when they knew God, they glorified 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 ofGod
DEPRAVITY OF MAN.
464 [SER. XXXI.
into a lie, and worshipped, and served the creature, more than the
Creator, who is blessed for ever. Amen. For this cause God gave
them up to vile affections . And as they did not like to retain God
in their knowledge, God gave them up to a reprobate mind. Being
filled with all unrighteousness, fornication , wickedness , covetousness ,
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
we 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 seeketh after God. They are all gone out of
the way ; 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 ; 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 flesh living be justified.
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 shalt 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.
DEPRAVITY OF MAN.
SER. XXXI.] 465
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 ourplainduty
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 ofmankind, 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.
Atthe 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.
Inthe 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 offered, and has been offered, to those, now be
VOL. I. 59
DEPRAVITY OF MAN.
466 [ 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 ofhuman conduct.
This evidence will advantageously appear,
1st. From the Private Conduct of mankind, as individuals .
Ishall 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
and pains ; what cares and watchings ; how many reproofs ,
re-
straints , and corrections ; how many prayers, and sig 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,
DEPRAVITY OF MAN .
SER. XXXI . ] 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 huna-
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
is 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
onlypossible rule of honesty ; and how generally, to make what
is called a good, 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 ! Howdifficult 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 world 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 canfind ?
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 ?
The pleasures of Men, their darling and customary pleasures,
have ever seemed to me an affecting proof of extreme depravity
in our nature.
St. 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 .
DEPRAVITY OF MAN.
468 [SER. XXXI .
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 ; 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 whichRome 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.
DEPRAVITY OF MAN.
SER . XXXI. ] 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 ; 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.
Ofthe same deplorable nature is the amusement ofBull- 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!
DEPRAVITY OF MAN.
470 LOER. 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! Inhow 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 of
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, and
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-
DEPRAVITY OF MAN.
SER. XXXI.] 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 ; 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 ofcool 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
DEPRAVITY OF MAN.
472 [ 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 forwardthe
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 ofall virtue,
and consequently of all happiness. Without it, society, in the
proper sense, cannot exist. Even the dreadful bands of thieves
*
1
DEPRAVITY OF MAN.
SER . XXXI. ] 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 without 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-
edwithin little more than six successive years, and then bowing
down quietly at the foot of a despot!
From falsehood the transition is almost necessary tofraud. 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 ofAdam is not its mortified object? All kinds of money are
counterfeited ; all kinds of instruments for conveyance, or security,
are forged. Vast multitudes of mankind gain their livelihood from
cheating. The beggar cheats you in his tale of suffering ; the man
ofbusiness in his commodity ; the statesman plunders the public ;
the prince defrauds his subjects by false representations ofhis 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 abandonedfe-
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
DEPRAVITY OF MAN.
474 [ 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 other 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 ,σ
14,829
Illegitimate ,
4,841
}
About one quarter
of the whole.
Marriages,
3,826
Divorces,
720
}
About one sixth of
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,
2015 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
Suicide was §Men, 490 657
Women, 167
Murdered persons, Men, 81 150
Women, 69
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.
DEPRAVITY OF MAN
SER. XXXI . ] 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. Godhas 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 ofthat spirit, which has given
birth to these enormities.
On the other hand, how often is the Government itself no other
than an administration ofiniquity ! 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
ofevidence ofhuman 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 time, 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
mankindas 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
ofwickedness than their Government .
DEPRAVITY OF MAN.
476 [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 thedesign of cutting off life, and enhancing the number and de-
gree ofsufferings. War has prevailed through every age, and in
every country ; and in all has waded through human blood, tram-
pled on humancorpses, 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-
penterhas hewn agod 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 Aрос-
alyptic vision, Death has gone one before it ; and Hellfollowing 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.
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 that all have sinned.
FROM these words I proposed, in a former discourse, to dis-
cuss the following Doctrine :
That in 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 ofAdam, or of
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 notthen 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.
HUMAN DEPRAVITY ;
478 [ SER. XXXII .
5thly. 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 ofAdam; this truth cannot be af-
fected by any reluctance in us to admit it ; by any opinions, which
wemay 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.
6thly. When I assert, that in consequence of the Apostacy ofAdam
all men have sinned ; I do not intend, that the posterity ofAdam 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 λογιζομαι , which is the original word, renderedby 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 ; 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.
DERIVED FROM ADAM.
SER. XXXII.] 479
against whom I 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 ' εν τῷ Αδαμ and ἐν τῷ Χρίστῳ. 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 ofAdam 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.
Aparallel passage will, I think, make the justice of these remarks
evident beyond any reasonable debate. In 1 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 offered 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 dic. The son shall not bear
the iniquity of the father ; neither shall the father bear the iniquity
ofthe 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
ofAdam shall not be punishedfor 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;
δι ' ενος ᾿ανθρωπε ; 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 ofAdam. His words are, Therefore,
HUMAN DEPRAVITY ;
480 [SER. XXXII.
as by the offence of one, or as in the original, δι' ενος παραπτωματος,
by one offence, judgment came upon all to condemnation ; and in
the 19th verse, By one man's disobedience, many, in the original,
οι πολλοι the many, were made, inthe Greek, κατεςαθησαν were consti-
tuted, sinners . The meaning of these passages is, I think, plainly
the following : that by means of the offence, or transgression of
Adam, the judgment, or sentence ofGod, 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.
Inow 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
ourfirst parents .
Inthis sentence God declared, that the ground was cursedfor the
sake ofAdam, or because of his transgression ; that it should bring
forth thorns and thistles : that he should eat bread in the sweat of
his brow ; 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 all 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
ofParadise ; 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 ofGod subjected to any suffer-
ing. Every descendant ofAdam must , ofcourse, be an inhabitant
ofthe 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
DERIVED FROM ADAM.
SER. XXXII .] 481
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 ofAdam ; 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, cs-
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
been adopted by Job , when he asks, Who can bring a clean thing
out of an unclean ? Not 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 ,
( Psalm 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 Seth, Cain andAbel,
derived their corruption from the Apostacy of their parents ; then
VOL. I. 61
*
HUMAN DEPRAVITY ;
432 [SER. XXXH
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 theflesh, 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
termflesh, 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 φρονημα
της σαρκος, 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 ofthem 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 andglorify, 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
DERIVED FROM ADAM.
SER. XXXII . ] 483
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 ofExample 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 ofmany
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
vicicus 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 ; 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 thefirst 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 . Uponthis 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 :
HUMAN DEPRAVITY ;
484 [ 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
have 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
bythe Deluge. God himselfdeclares 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
DERIVED FROM ADAM.
SER . XXXII.] 485
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 Indiffcrence ; 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 the 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
HUMAN DEPRAVITY ;
486 [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
DERIVED FROM ADAM
SER. XXXII. ] 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 ofAdam, all men have sinned.
HUMAN DEPRAVITY, &c .
488 [ 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 ifAdam 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-
torilyproved.
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 Ihave
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
sin; and so death hath passed upon all men, for that all have sinned.
IN the four preceding discourses, I have endeavoured to show
the Universality, and Extent, ofhuman corruption ; and its existence
in consequence of the Apostacy ofAdam. 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 ofall 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 presentoccasion I have selected the following.
I. It is evident from the last of these discourses , that the corrup-
tion ofMan is not the result of any given form of Government, nor
ofany 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 ofgovernment, 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 oftheir corruption. It ought to be further acknowledged,
that rulers, and other men of wealth and influence, have much
VOL. I. 62
DEPRAVITY OF MAN.
490 [ 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 .
Ahost 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-
REMARKS.
SER. XXXIII. ] 491
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 unblamcable 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 excrcised 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,
inthe wonderful rapidity and success, with which they have dis-
solved the human character, and destroyed the very remembrance
ofprinciple, 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 ofGod 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 r DEPRAVITY OF MAN .
[ SER XXXIII .
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 Gustavuses, 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 bythe 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 be the
REMARKS .
SER. XXXIII.] 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
meantime, 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. Ofthe 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 vuious, 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
weight, 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." 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
donot exist . In the most absolute freedom ever found in Repub-
DEPRAVITY OF MAN.
494 [SER. XXXIII
lics, 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 most 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 Powwaw,
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
REMARKS.
SER. XXXIII ] 495
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 efficacy of the
Gospel is conveyed through their preaching, candidly and kindly
received. Scotland may be mentioned as a strong instance ofthis
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.
6thly. 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.
DEPRAVITY OF MAN.
496 [SER. XXXII .
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 with 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 , to
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 herself 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-
deemer 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
avast succession of wise and faithful ministers have spent life ; te
REMARKS.
SER . XXXIII. ] 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 yefilled : 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. I. 63
DEPRAVITY OF MAN.
498 [SER . XXXII .
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 done, 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 willbe 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 ofdiscipline.
III. From these discourses it is evident, that the fundamental
principle ofmoral and political science, so far as man is concerned,
is his Depravity.
It will not bequestioned, 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. ABook, 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 first 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, into 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
REMARKS .
SER . XXXIII .] 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 better adapt-
ation, than for men. Ofcourse, 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 them inward upon yourselves : and
you will find ample and overwhelming proof of the truth of these
observations .
Onthis 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 recall. Every malignant passion was let loose,
the reins were thrown upon the neck of every sordid appetite; the
DEPRAVITY OF MAN .
200 [ SER. XXXIII .
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 ofmischief , 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
andblessed 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 ,untilthey 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 inthe
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 doctrine equally teaches the absolute necessity ofRe-
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 ofthe express declaration of the
REMARKS.
SER. ΧΧΧΙΠ. ] 501
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
perfumes every offering and act of man, and renders it acceptable
before 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 theflesh isflesh ; that which is born ofthe Spirit
is spirit. Except a man be born ofthe Spirit he cannot see the king-
dom ofGod. Not by works of righteousness which we 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 threegreat 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
ofthe 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 ;
DEPRAVITY OF MAN.
502 [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 ofGod 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-
REMARKS.
SER . XXXIII.] 503
plainto 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 find 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
DEPRAVITY OF MAN.
504 [ SER . XXXIII.
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 OF 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 andjust views. False opinions, here, may easily
be fatal to any man. Ifhe 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, ofall mankind;
andcontains the great and affecting inference, drawn by St. Paul
himself , or rather given by the Spirit ofGod, from this humiliating
VOL. I. 64
APOSTATE MAN CANNOT BE
506 [SER . XXXIV.
doctrine. Therefore by the deeds of the Law shall noflesh bejusti-
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 termjustify.
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 is justified; 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 Διότι, εξ έργων νομε 8 δικαιωθήσεται πασα σαρξ ενωπιον αυτά.
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; 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,
beenwritten , 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
JUSTIFIED BY WORKS OF LAW.
SER . XXXIV.] 507
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 ofGod 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 shalt love the Lord thy God with all thy heart, and with
all thy soul, and with all thy strength, and with all thinc 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 wouldest,
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
ofit. 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 fellow- 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
گا
APOSTATE MAN CANNOT BE
508 [ SER . XXXIV.
7
every other, is , Do these things , and thou shalt 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 ofthe Law
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
ina single instance. No man, therefore, is justified, even for the
timebeing.
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. Ofcourse, 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.
JUSTIFIED BY WORKS OF LAW.
SER. XXXIV . ] 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, ofvery 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 ofjustice 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 ofjus-
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
ofGod, to annex to it a condition, upon which, in their view , the
hope of acceptance may be rationally formed. I say a condition ;
because I know of but one ; viz. Repentance. As this has been
abundantly insisted on, it demands a particular consideration.
لد
APOSTATE MAN CANNOT BE
510 [ 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 ; 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 Adam, 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, Godin 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, IfRighteousness come
by the Law, then Christ is dead in vain ; or, more accurately ac-
cording to the Greek, If righteousness exist by means of Law, 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
JUSTIFIED BY WORKS OF LAW.
SER. XXXIV.] 511
Law, can never be accepted. If righteousness do exist by means
of Law ; then, as God himself has declared , Christ died in vain. 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 justifier 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
byhis Faith : More exactly, The just by Faith shall live, that is, He,
who by Faith is just, shall live . Therefore no other will 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, I 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 everyman would hope, that he should at some time or other
APOSTATE MAN CANNOT BE
512 [SER. XXXIV.
repent ; because every man would consider repentance as in his
power. The consequence, therefore, is irresistible, that every man
woulddisobey.
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
amere 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 transgressorfrom 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
JUSTIFIED BY WORKS OF LAW.
SER. XXXIV.] 513
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 things 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 this nature in the Scrip-
tures. At least I have never been able to find one ; nor have I
ever seen one alleged. Can it be believed, that this should be the
main term, nay, the only one, of our salvation; and yet that it
should be no where expressed in a Revelation from God, profess-
edly declaring all the terms of salvation !
This, however, is far from being all. The Scriptures teach us
in a thousand forms, both expressly and implicitly, that we have Re-
demption through the blood 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 it. 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, perfectly. But for the first transgression
VOL. I. 65
APOSTATĖ MAN CANNOT BE
514 [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, contrary to both Reason and Revelation, allow
Repentance to be a real ground of Justification, generally consi-
dered ; yet, if he should die in the commission of sin, or without
repentance of the sins which he had last committed, he must, ac-
cording to this passage, die without justification, and be finally
condemned.
Thus, if I mistake not, it has been rendered 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, that the atonement of
Christ was absolutely necessary in order to the salvation ofMan-
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.
Hadhe been 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
JUSTIFIED BY WORKS OF LAW
SER. XXXIV . ] 515
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 ofthe 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 .
BySpeculative 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-
APOSTATE MAN CANNOT BE
516 [ SER. XXXIV.
rily reduces himself , and which he prefers to Christ, with all his
infiniteblessings .
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 Arians 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 for 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 no flesh 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
JUSTIFIED BY WORKS OF LAW.
SER. XXXIV.] 517
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 Iknow, 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 off 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 theflesh :) 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 mylast discourse I endeavoured to show, that Man could not
be justified, and of course could not be saved, by works of Law.
Theplain 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 Adam ; this subject ,
boundlessly great, sublime, and glorious; immensely honourable
toGod, and inestimably beneficialto 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 OF
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.
DIVINITY OF CHRIST.
SER. XXXV. ] 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 justification, 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 sinfulflesh, 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 flesh ; 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. Onthis 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
DIVINITY OF CHRIST.
520 [ 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 CHARACTER
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
ofthem shall be the immediate object of our attention.
At our entrance upon the investigation of this subject, thefirst
thing which strikes the mind is , that it is a subject of mere Revela-
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.
1
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
ofthe 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,
DIVINITY OF CHRIST.
SER. XXXV.] 521
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 obvious 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 worketh 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 commentcan 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, Myfather worketh hitherto, and I work : that
VOL. I. 66
522d
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 him 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, I
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 Iam 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, For a good work we stone thee
not, but blasphemy, because thou, being a man, makest 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 afatal
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 thefull 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.
DIVINITY OF CHRIST.
SER. XXXV. ] 523
But , to put the matter beyond all doubt, he himself has settled
the point. If , said he, I do not the works of my Father, believe me
not ; 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-
phemy; viz. the very blasphemy of which the Jews had before ac-
cused him for the very same declaration ; and the Sanhedrim pro-
nounced him guilty of death . Here, as in the former case, Christ
wenton to challenge, unequivocally, the character denoted by this
phrase; and said, Hereafter shall ye see the Son of Man sitting on
the right hand ofpower, 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 andpropriety. 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
ameaning, 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 I 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 in putting 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 .
DIVINITY OF CHRIST .
524 [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, Ipropose in another
place, to subjoin several testimonies to the same doctrine from Jews ,
Christians, and Heathens .
I. Ishall 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,
argument may
I. That the Names of God ;
II. That the Attributes of God ;
III. That 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 was actually rendered, to Christ.
I. The Names of God are in the Scriptures ascribed to Christ.
1st. He is directly called God.
John i. 1, 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. Iwas set up from everlasting ;
from the beginning ; or ever the earth was. Inthe 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, 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.
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 .
DIVINITY OF CHRIST .
SER. XXXV .] 525
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 ofAngels , preach-
edunto 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 shalt 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
us through the righteousness ofGod and ourSaviour, Jesus Christ.
According to the original, of our God and Saviour, Jesus Christ ;
τε Θες ήμων, και Σωτηρος, Ιησε, Χριςς. The common translation is a vio-
lation 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, quotedin 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 thee with
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 first and the last. He that
overcometh shall inherit all things, and Iwill 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, Iam Alpha and Ome-
ga, thefirst and the last. In the latter he says, To him, that over-
cometh, Iwill 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 fled 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
DIVINITY OF CHRIST.
526 [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 GreatGod, 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. Και, 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 ; a fire 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 himfrom 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 flamingfire, with which he will be surrounded, the elements will
melt with fervent heat, and the earth and the works that are therein
DIVINITY OF CHRIST .
SER. XXXV.] 527
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 ; 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 askėst 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, OF 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. Iam He ; I am the first,
Ialso am the last. Mine hand also hath laid the foundation of the
earth, and my right hand hath spanned the heavens . Icall unto
them : they stand up together. Come ye near unto me ; hear ye
this : Ihave 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 this remarkable reason :
For as a Prince hast thou power 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, Ihave seen God face to face, and my life is
preserved.
This Person is called by Hosea, God, the Angel, and JEHOVAH.
He had power with God ; yea, he had power over the Angel, and
See Horsley's New Translation of Hosea. Appendix.
DIVINITY OF CHRIST.
528 [ 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 ЈЕНО-
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
הזהי
and
ראלמ
"JEHOVAH," and
"Angel," are two substantive nouns, in apposition ; both speaking
ofthe 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 ; and the Lord,
even the Angel of the 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, 10, Then went up Moses and Aaron, Nadab and
Abihu, and seventy of the elders of Israel. And they saw the God
of Israel. Psalm lxviii. 17, 18, The chariots of God are twenty
thousand, even thousands ofAngels . 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 saith, When he ascended on high, he led
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, also, that ascended up far
DIVINITY OF CHRIST.
SER. XXXV . ] 529
above all heavens, that he might fill all things, and he gave some
Apostles, and some prophets , &c. 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, who 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 ofthe 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 up, 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, 11th, 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, 1 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 ,bythe 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 was 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, I 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.
67
DIVINITY OF CHRIST .
530 [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,
Iwill send my messenger before my face, and he shall prepare the
way before ME.
Exodus iii . 2-6, And the ANGEL- JEHOVAH appeared unto him ,
in a flame of fire, 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 saw, 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, Iam the
God of thy Father, the GOD ofAbraham, the God of Isaac, and the
GOD ofJacob. 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, I
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 ofAbraham. 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
SON. Christ therefore is the JEHOVAH, mentioned in this passage,
as the GOD of Abraham, the GOD ofIsaac, and the God ofJacob.
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 Iwill 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 ofhim,
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
DIVINITY OF CHRIST .
SER. XXXV . ] 531
can forgive sins , except God? 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 ; Iam 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 Nume, 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 hath 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. Iand my Father are one,
said our Saviour to the Jews .
1For God, therefore, in his own word, to give, or apply, his name,
or 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 , cannotbe 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
ofthe 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 ; The God
of Israel ; Jehovah ; and Iam ; 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.
Ifit 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 hundredths 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, Gon.
14
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 thefirst 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-
fectGod .
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 be rendered, and by persons inspired was actually rendered,
to him.
DIVINITY OF CHRIST.
SER. XXXVI. ] 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. Iwas in the Spirit on the Lord's Day,
andheard behind me a great voice as of a trumpet, saying, I am Al-
pha and Omega, the first and the Last, and I turned to see the voice
that spake with me ; and, being turned, I saw seven golden candle-
sticks ; and, in the midst of the seven candlesticks , one like unto the
Son of Man ; and when I saw him Ifell 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, Iam he , that liveth and was dead, and behold,
Iam 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 ; Iam 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 ofthese 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 OF 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. Iwas set up from everlasting ,
from the beginning, or ever the earth was .
That the Person, here spoken ofunder 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-
DIVINITY OF CHRIST.
534 [ 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 ,
hewas set upfrom 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, Iam, and I am that I am, already proved
to belong to Christ, are also the strongest expressions of original
and eternal existence. The phrase, Iam, 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, I am with you alway, &c. Here Christ
does not say, Before Abraham was , I was ; or I will be with you
alway; but I am, 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, I 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 11th 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
DIVINITY OF CHRIST.
SER . XXXVI.] 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 come, except Christ ? " Origen supposed ῾ο " ερχομενος to indicate
the coming of Christ at the day of Judgment. Psalm xlv. 3, Gird
thy sword upon thy thigh, O Most Mighty. He who is most mighty
is plainly Almighty. Matthew xxviii. 18, And Jesus came, and
spake unto them, saying, All power is given unto me in Heaven and
in Earth. The Greek word here is εξεσία ; the most proper mean-
ing of which is authority, control, or dominion . But he, who has
the authority, control, or dominion, over all things, unquestionably
possesses all power, in the original and absolute sense.
This control was manifested by Christ in the obedience of dis-
eases, life, and death, the elements of this world, and Angels both
good and evil, to his command. The manner, in which he exer-
cised his control over all these things, was, it should be remembered,
the same, which he used 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, I 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 knoweth 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
DIVINITY OF CHRIST.
536 [ 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 I
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 Iin the midst of them. This fact, the gather-
ing together of persons in the name of Christ, has from the times
ofthe 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
"εως της συντελείας τε " αιωνος ought to be rendered unto the end of
the age. To this I answer,first, 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,
DIVINITY OF CHRIST.
SBR. XXXVI. ) 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 ofthe world. But no being could be present with them
alway, in these separate and distant regions, but he whofilleth 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 beenconstantly, 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 ofhis 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 ?
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 Igo 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 nations : 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 preconceived sys-
tem, is substituted for the obvious and true one ; and may serve as
a representative of the rest.
6thly. Immutability is ascribed to Christ. Hebrews xiii. 8, Jesus
Christ, the same yesterday, to- day, andfor 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
remainest ; yea, all of them shall wax old as doth a garment, and
as a vesture shalt 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 ofChrist, as I shall have
VOL. I. 68
DIVINITY OF CHRIST.
538 [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 :
IfChrist is unchangeable ; he is so, either because his faculties
are so immensely great, and his character so perfectly good, as to be
incapable ofchange, either 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 infavour 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 andfor 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
DIVINITY OF CHRIST .
SER. XXXVI. ] 539
from prejudice. It must have resulted from absolute inattention.
In the 7th verse the Apostle says, And of the angels he saith, Who
maketh his angels spirits, and his Ministers a flame offire . But
unto the Son he saith, What ? Two things, which follow. Thefirst,
quoted from the xlvth Psalm, beginning Thy throne, O 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 Και, 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 the Father 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 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, visi-
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 .
Onthese 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 were 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. xxiii . 16-18.
DIVINITY OF CHRIST.
540 [SER. XXXVI .
Onthese passages it cannot be necessary to dwell. They plainly
havebut one meaning: and that meaning is too explicit to admit
even of an ingenious misconstruction. The words make it evident, if
words canmake it evident, that Christ is the Upholder ofall things .
3dly. The Government of all things is, in the same direct and
distinct manner, applied to Christ, Psalm xlv. 6, Thy throne, OGod,
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 filled with his glory. Amen.
Psalm cx. 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, onc
like the Son of man came with the clouds of heaven, and came to
THE ANCIENT OF DAYS ; and they brought him near before him.
And there was given him dominión, 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 New 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 the flesh , 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 wrought 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 ; and given
Aim to be head over all things unto the Church .
DIVINITY OF CHRIST.
SER. XXXVI.) 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
earth, and things under the earth ; and that every tongue should
confess, 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 , Iam 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 thee, Arise ; Young man, I say unto
thee, Arise ; Lazarus, Comeforth; 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 raiseth up
and quickeneth, even so the Son quickeneth whom he will. John v. 22.
As the Father hath life in himself , so hath he given to the Son to
have life in himself . In the same manner, St. Paul declares, *
See also Phil. iii. 21, and Col. iii. 4.
DIVINITY OF CHRIST.
542 [SER. XXXVI .
1 Cor. xv. 45, Thefirst 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 himselffrom 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 I
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 Ihave 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 was 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 seeth 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 will 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 ofhim, 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
DIVINITY OF CHRIST .
SER . XXXVI.] 543
would not have existed ; and would, therefore, have been alleged
insincerely. But this cannot be attributedto God. 2 Corinth-
ians ii. 10, For if Iforgave any thing , to whom I forgave it , for
your sakeforgave Iit 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
canneed any explanation, by reciting the parallel passage Eph. iv.
32, Forgiving one another, even as Godfor Christ's sake hath for-
given you.
Acts vii . 59, 60, 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 ofgood cheer ; thy sins are forgiven
thee. And, behold, certain of the scribes said within themselves ,
This man blasphemeth. And Jesus, knowing their thoughts , said,
Wherefore think ye evil in your hearts ? For, Whether is easier to
say, Thy sins be forgiven thee ; 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
are forgiven thee. 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
truth. Christ knew their thoughts ; and asked them, Wherefore
think ye evil in your hearts ? For whether is easier, to say, Thy sins
beforgiven thee, 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
DIVINITY OF CHRIST.
544 [SER . XXXVI
power, he says to the sick ofthe 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. Amiracle 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 .
6thly. 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
theyfollow me ; and Igive unto them eternal life, and they shall
never perish. Revelation xxi. 6, I am Alpha and Omega, the beginning and
the end. Iwill 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 Iwill 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 ; and
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 ofjudging 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 ofvirtue, 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
DIVINITY OF CHRIST.
SER XXXVI. ] 545
butions, ofpunishment 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.
Ifthey do not prove him, whose acts they are, to be God; they
donot 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 ofGod are we to recur , unless we admit these to be the proofs ?
and ifwe 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 Him, 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?
Vor. 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 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 theflesh :) 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.
HAVING shown in the two preceding discourses, that Christ is
spoken of in the Scriptures as the true andperfect God ; because,
1st. 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,
5thly. That Divine Worship is in the Scriptures required to be
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, onwhich all the other relations of God to his crea-
1
DIVINITY OF CHRIST.
SER. XXXVII . ] 547
tures depend. Accordingly, God challenges this character to him-
self , as his character alone, sustained by himself only. I , saith he,
am JEHOVAH, and none else ; forming light, and creating darkness ;
making peace, and creating evil : I JEHOVAH am the author ofall
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 He 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, Godhimself teaches
us in direct terms. Remember these things , O Jacob ; and Israel,
for thou art my servant. I have formed thee ; thou art my servant .
But now, 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 ofall things. This power and wisdom are plain-
ly infinite.
Iknow 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 , andyet not have
been infinite.
On this subject I observe,
1st. That of creating power, in the abstract, or unexercised, we
have no idea at all ; and , therefore, cannot thus discern it to be in-
finite. 2dly. We cannot comprehend infinity in any sense .
Themind,
which can comprehend infinity, must itself be infinite.
When we
Isaiah xlv. 6, 7. Lowth.
1
DIVINITY OF CHRIST
548 [ SER . XXXVII.
speak of infinite power, as evident in the creation of all things, que
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,
cangive 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 ;
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 .
6thly. Creating power is the source ofall 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,
alse, in the most definite manner declared in the Scriptures. In
!
DIVINITY OF CHRIST.
SER. XXXVII. ] 549
Nehemiah ix. 6, the Levites 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 thou preservest
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 Chaldees, and gavest 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
ofall 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 does 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,
DIVINITY OF CHRIST.
550 [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
giveth 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 fadeth not away ;
1 Peter v. 4. There shall be one fold, and one Shepherd; John x.
- -Awake, O Sword, 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 rule 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 with 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 ; Ishall 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 Man
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
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 Dayhe 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 , τα ιδια ; and his own men, or kindred, ( ' οι ' ιδιοι ) 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.
DIVINITY OF CHRIST.
SER. XXXVII.] 551
Again, in his intercessory prayer, he says to the Father, All 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,
ofChrist, 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 times
the blessed and only potentate shall show, the KING OF KINGS, and
LORD OF LORDS. Acts x. 36, Jesus Christ : this person is Lord
DIVINITY OF CHRIST.
552 [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
ofJesus 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,
ofthe 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 inthis 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 Iwill 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 shalt love thy neighbour as thyself; or that branch of this
command, which, respecting Christians peculiarly, is called the
DIVINITY OF CHRIST.
SER. XXXVII .] 553
New commandment ; A new commandment give Iunto you, that ye
love one another ; John xiii. 34. In this character, Christ, when
he began to preach, expounded, altered, and annulled, the Law
of Moses in his own 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
ofdeath, 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 .
- Who having gone into Heaven, saith St. Peter, is on the right
hand ofGod : 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 ; and
by which all things are, and will for ever be, regulated at his plea-
sure: that he is the Judge, who 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
begranted , that JEHOVAH, in making all things for himself , regard-
ed himself , and inthis design provedthat be regarded himself , as
VOL. I. 70
DIVINITY OF CHRIST.
554 [ 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 knew 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 this 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-
SER. XXXVII. ] DIVINITY OF CHRIST .
markable words : * All things , which are mine, are thine ; and all
things , which are thine, are 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 Son 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 were 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.
Divineworship 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 honoureth not the Son, honoureth 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. Allthis 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.
DIVINITY OF CHRIST.
556 [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 bringeth in the first -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 onlypossible 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 προσκυνησατωδαν ; 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
Θεραπευω, Λατρευω, and Σεβομαι, 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.
Προσκυνες , 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 shalt 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 reli-
giously worship, graven images ; that boast themselves of idols . As
ifGod 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. I
have left me, says God to Elijah. seven thousand in Israel, all the
knees that have not bowed unto Baal, and every mouth which hath
not kissed him . 1 Kings xix. 18.* 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 ene ends of the
earth : for Iam God, and there is none else. By myself have I
sworn, and the truth has gone out of my mouth ; the word, and it
shall not be revoked. Surely to me shall every knee bow, shall every
tongue swear : saying, Only to JEHOVAH belongeth Salvation and
Power.t 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 cont 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 . InGenesis 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
ינדא
This person in the
13th verse is called JEHOVAH ; and in the 1 14th, says, Is any thing
too hardfor 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 ADONAI, 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. + Lowth .
558 [SER. XXXVII.
DIVINITY OF CHRIST
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 we have seen GOD. But his
wife said unto him, If 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, If thou 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 was 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 ofmuch more importance to my purpose, was accepted by him .
3dly. David worships Christ, in Psalm xlv. and lxxii. 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, andfear him,
andfall down before him, and serve himfor ever and ever. Inthe
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, 60, 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 , hefell 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
ofhis 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
ofmurdering him; and of course attributed to the Person, to whom
it was addressed, the power of forgiving, or condemning, these
DIVINITY OF CHRIST.
SER. XXXVII . ] 559
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.
6thly. 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 power is made perfect in weakness . Most 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 Sosthenes united, that
grace, mercy, and peace might be multiplied, or communicated, to
those to whom they wrote, from 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 [ SER. XXXVII,
DIVINITY OF CHRIST.
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 ofGod, 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, ofGod only : but Christ is
thisGod.
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 with 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 : JEНО-
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 Paul 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 be an 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, Follow 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
weknow from the mouth ofChrist himselfquoting Deuteronomyx.
20, in Matthew x. 12, It is written, thou shalt worship the Lord
thy God, and him only shalt 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
DIVINITY OF CHRIST.
SER. XXXVII . ] 561
him be yourfear and your dread. God also in Exodus xxxiv. 14,
says to the Israelites, Thou shalt worship no other God : for JEНО-
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, Christbe not God,
Godhas 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 thou 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 not
God; if he is not JEHOVAH ; they have violated through life, and
in death, the first of JEHOVAH's commands in the Decalogue :
Thou shalt have no other God before me.
VOL. I. 71
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 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 .
ACCORDING to the plan, originally proposed from these
words, I have, in the three preceding discourses, considered, at
length, the proofs of the Deity of Christ, arranged under the first
general head: viz. That Christ is spoken of in the Scriptures as the
true and perfect GOD.
I shallnow 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 Jews, according to the opposite doctrine, are unjust-
ly charged with Guilt in putting Christ to death :
IV. That 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 ofRedemption.
The truth of this assertion I shall attempt to evince by showing,
DIVINITY OF CHRIST.
SER. XXXVIII.] 563
that the Deity of Christ is the only ground of Consistency in the
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 , in
two respects :
First. As Revealing the will of GOD to mankind ; and,
Secondly, As Communicating spiritual, or divine, Light to the
soul.
Inboth 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
theWord 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 songs . 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
Gop unto salvation .
St. Peter teaches the same truth, in a manner equally forcible,
when he says, Ofwhich salvation the Prophets have enquired, search-
ing what, and what manner oftime, 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 ofman ; but holy men ofGod 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 New, Christ himself teaches us the same doc-
trine, in the same decisive manner. Howbeit, 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. He shall glorify me ; for he shall receive ofmine, and shall
DIVINITY OF CHRIST.
564 [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 to 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 of GOD.
This Character 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 was life, and the life was the
light ofmen . 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 was
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 of 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 whomsoever the Son will
reveal him . The things of GOD, saith St. Paul, knoweth no one ,
but the Spirit ofGOD : 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, which 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 lighteth 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
ever ; 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 mankind.
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 our
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 : A 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 followeth me, shall not walk in
darkness , but shall have the light of life. Isaiah xlix. 6, quoted
Acts xiii. 47, I will also give thee for a light to the Gentiles , that
thou mayest 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 ofRighteousness : the Orb, in which righteousness is origin-
ally inherent ; in which it dwells ; and from which it emanates to
mankind. In the same manner is it said by David, the Lord Gon
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 lx. 16, IJEHOVAH am thy Saviour .
Hosea xiii. 4, I am JEHOVAH thy GOD ; thou shalt know no GoD
but me ; for there is no Saviour beside me .
Isaiah xliii . 11 , I , 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, Adorn
the Doctrine of GOD our Saviour.
DIVINITY OF CHRIST.
566 [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
cometh from Edom, with 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,
bymeans 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 lxv. 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 ;
Aperpetual 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 .
DIVINITY OF CHRIST.
SER. XXXVIII .] 567
He, who admits these things to be included in the work of saving
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 are 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
doctrinejust 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 beforgiven, and restored ; but which, not being done, he
must be punished according to the sentence of the Law, 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. απολυτρωσίς ; 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
λυτρον ; and the redemption of the captive from death, or slavery,
was called απολυτρωσίς. 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 λυτρον, or price
of redemption, was paid, not by the captive, but by another per-
DIVINITY OF CHRIST.
568 [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 I will 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 justifier of him that believeth 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 woundedfor 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 Cor. v.
14, One died for all. 1 Thess. v. 10, Who died for us, that we
*Lowth
DIVINITY OF CHRIST.
SER. XXXVIII.] 569
should live with him. Col. i. 20, Having made peace through the
blood of his cross . 1 John i. 7, The blood of Christ cleanseth 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 with 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 done, 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. That Christ
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 ofhis precepts.
Inthe same manner Moses, and all the succeeding Prophets, came
VOL. I. 72
DIVINITY OF CHRIST.
570 [ 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 sealed 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 . Ofwhat consequence, then, was the death of Christ
to markind, 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 God hath set forth Christ as a propitiationfor 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 ofmany ; that we are justified, and redeemed,
by his blood; that by himself he purged our sins ; that he made
peace 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
ofsins ; 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 Moses , or Jeremiah , or Peter, or James, or Paul ?
Arewejustified 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 ιγασμος ; the means of appeasing the anger
ofGod, 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 ofhis life, ample proofs of the sincerity of
his declarations, and the reality ofhis 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 endwas in a great measure
A
DIVINITY OF CHRIST.
SER. XXXVIII.] 571
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 are as truly jus-
tified by faith in them, as in him ; and by their blood, as by his ?
I shall now proceed,
III. To show, That the Jews , according to the Unitarian doctrine,
are unjustly charged with guilt in putting Christ to death .
The Law ofGOD, as given by Moses , required the blasphemer to
be stoned. Christ, in his conversation with the Jews, recorded
John v. declared himself to be the Son of God. 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, makest thyselfGOD, John x.
- 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, I 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 was 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 see, 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
ofwords, 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
DIVINITY OF CHRIST.
572 [SER. XXXVIII.
been givenbyGod himself , required the blasphemer to be stoned :
as a blasphemer, therefore, he was according to the requisitions of
adivine, and therefore a just, Law, deservedly condemned todeath.
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 còn-
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
Jews 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 Gon, 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
DIVINITY OF CHRIST .
SER. XXXVIII.] 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-
lyhis 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 ofGOD: 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 ofGod, 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 see 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 authoriry 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 bestower 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. Wor-
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 earth,
and under the earth, and such as are in the sea, and all that are in
574 [SER. XXXVIII.
DIVINITY OF CHRIST.
them, heard I saying, Blessing, and honour, and glory, and power,
be unto Him, that 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 onevery 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
canconceive 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 ofGod ;
Thou shalt worship JEHOVAH thy God, and Him only shalt thou serve.
Can inspired men then, writing a Revelation, the great end of
which was to inculcate the Unity ofGOD, 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 ofGOD,
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 ofpreventing idolatry, have, according to the
scheme of my opponents, been the direct cause of promoting, and
establishing it, among almost all those, who have believed them
to be the word ofGod. Mr. Belsham accordingly pronounces the
system, of which the worship of Christ is a leading principle, " a
pernicious system ; a mischievous compound ofimpiety and idola-
DIVINITY OF CHRIST.
SER. XXXVIII .] 575
try." Lest it should be supposed, however, that those, who adopt
this worship, have really been impious, let it be remarked, that Dr.
Priestly himself expressly says, " he considers the principles of
Calvinism, as generally favourable to that leading virtue, Devo-
tion ; even an habitual and animated Devotion." 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 Father's glory, and the ex-
press 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, IBaptize thee
in the name of the Father, and of Gabriel, and of the Holy Ghost?
or the Grace of Gabriel, the Love ofGod, the Father, and the Com-
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
ηcomparing, 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. †Article Predestination.
DIVINITY OF CHRIST.
576 [ SER . XXXVIII
Why are they said of hinı, if his nature be like that of Gabriel ?
Whyare 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 been misunderstood even by the plainest man ?
Did he not understand language sufficiently ? Has it not been said
in such amanner, as to be intelligible to all men, by Arius , Socinus ,
Zuicker, Price, Priestly, Belsham, 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 were moved by the Holy Ghost : have not the Apostles,
who spake the things freely given to them of God, not in the words
which man's wisdom taught, but which the Holy Ghost taught ; ex-
pressed the mind of God on this subject, and every other, in the
verymanner, 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. Ofcourse, 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, who first make a philosophical system ofreligion ,
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, who for their
religion come to them only ; and yet the way of holiness be still a
highway, in which wayfaring men, though fools, shall not err ; is
aposition, which is yet to be explained.