PREFACE.

Cut off by ill health from a pastoral connexion most interesting to him, the Author of the following Discourses was desirous of leaving among the people of his late charge, some permanent record of the interest he has taken in them, of the words he has spoken to them, and of the satisfaction with which he has met them, from Sabbath to Sabbath, to meditate on the great themes of religion—a satisfaction, let him add, not marred by one moment's disagreement, nor by the altered eye of one individual, during the ten years' con tinuance of that most delicate and affecting relationship. Circumstances, he has thought, may justify a publication of this nature-friendship and kindness may give it value and utility in their limited circle, though it may not be destined to excite any interest in a wider sphere; and he ventures, therefore, to hope, that this volume may not be entirely useless nor uninteresting to that portion of the religious community generally, with which he has the happiness to be personally acquainted. To his friends-and he cannot deny him

self the pleasure of including the few that he claims to be of that number in England-he offers this collection of Discourses, with as much anxiety as he ought, perhaps, to feel for any human opinion, but with an equal reliance on their candour and kindness.

New-York, Feb. 24, 1835.

DISCOURSE I.

ON HUMAN NATURE.

PSALM VIII. 4, 5. What is man, that thou art mindful of him? and the son of man that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.

You will observe, my brethren, that in these words, two distinct and, in a degree, opposite views are given of human nature. It is represented, on the one hand, as weak and low, and yet, on the other, as lofty and strong. At one moment, it presents itself to the inspired writer as poor, humble, depressed, and almost unworthy of the notice of its Maker. But, in the transition of a single sentence, we find him contemplating this same being, man, as exalted, glorious, and almost angelic. "When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained," he says, 66 what is man that thou art mindful of him?" And yet he adds, And yet he adds, "thou hast made him a little lower than the angels, and hast crowned him with glory and honour."

But, do not these contrasted statements make up, in fact, the only true view of human nature? Are they not conformable to the universal sense of mankind, and to the whole tenor and spirit of our religion?

Whenever the human character is portrayed

in colours altogether dark, or altogether bright; whenever the misanthrope pours out his scorn upon the wickedness and baseness of mankind, or the enthusiast lavishes his admiration upon their virtues; do we not always feel that there needs to be some qualification; that there is something to be said on the other side?

Nay, more; do not all-the-varying representations of human nature imply their opposites? Does not virtue according to our idea of it, according to the universal idea of it, according to the scriptural representation of it-imply, that sins and sinful passions are struggled with, and overcome? And, on the contrary, does not sin, in its very nature, imply that there are high and sacred powers, capacities, and affections, which it violates?

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In this view it appears to me, that all unqualified disparagement, as well as praise, of human nature, carries with it its own refutation; and it is to this point that I wish to invite your particular attention in the following discourse. Admitting all that can be asked on this subject by the strongest assertors of human depravity; admitting everything, certainly, that can be stated as a matter of fact; admitting that men are as bad as they are said to be, and substantially believing it too, I shall argue, that the conclusion to be drawn is entirely the reverse of that which usually is drawn. I shall argue, that the most strenuous, the most earnest and indignant, objections against human nature imply the strongest concessions to its constitutional worth. I say then, and repeat, that objection here carries with it its own refutation; that the objector concedes

much, very much, to human nature, by the very terms with which he inveighs against it.

It is not my sole purpose, however, to present any abstract or polemic argument. Rather let me attempt to offer some general and just views of human nature ; and for this purpose, rather than for the sake of controversy, me pass in brief review before you, some of the specific and disparaging opinions that have prevailed in the world concerning it—those, for instance, of the philosopher and the theologian.

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In doing this, my purpose is, to admit that much of what they say is true; but to draw from it an inference quite different from theirs. I would admit, on one hand, that there is much evil in the human heart; but, at the same time, I would balance this view, and blend it with others that claim to be brought into the account, On the one hand, I would admit and enforce the objection of much and mournful evil in the world; but, on the other, I would prevent it from pressing on the heart, as a discouraging and dead weight of reprobation and obloquy.

It may appear to you that the opinions which I have selected for our present consideration are, each of them, brought into strange, company; and yet they have an affinity which may not at once be suspected. It is singular, indeed, that we find in the same ranks and waging the same war against all human selfrespect, the most opposite descriptions of persons; the most religious with the most irreligious, the most credulous with the most sceptical. If any man supposes that it is his superior goodness, or purer faith, which leads him to think so badly of his fellow-men and of their very nature, he needs to be reminded that vicious