It is remarkable that St. Paul, when enumerating the works of the flesh, does not confine himself to those,which we should be likely to trace to such an origin; but comprehends in the number, "idolatry, witchcraft, hatred, variance, emulations, seditions, heresies, and envyings; hereby plainly suggesting, that there is but one origin of all the moral disorders of man.

I will here make a few remarks, which might with more propriety have been made before, as to the effect, which human depravity has upon the understanding. Intellects, simply considered, are not the seat of moral disorder. The understanding, if we speak with precision, cannot be depraved. Yet the operations of the understanding are doubtless liable to be influenced by the heart or will. The good man, therefore, other things being equal, is more likely than another to obtain correct views of religious truth; 1. Because he has fewer prejudices; 2. Because, having a fondness for subjects of a moral nature, he acquires a facility of comprehending them. This happens agreeably to a general law of our natures. That which is interesting to the mind, often occurs. Persons acquire a readiness and dexterity in viewing and comparing objects, to which they are accustomed. On this principle, the artificer immediately forms a judgment of any materials, used in his art. On this principle the military man sees, at once, all the advantages and disadvantages of a particular station. On the same principle, the well informed merchant sees all the bearings of a question in commerce, though an easier one in law or morals might be wholly unintelligible. The best man in the world, perhaps, has no more intellects than the worst; but if, in this particular, they were originally equal, the decisions of the former, in general, especially those concerning the relation between man and his Creator, are more to be relied on, than those of the latter.

I have now finished what I designed to say to you on the subject of human depravity.

Instead of recapitulating the arguments which have been used, I would close with an appeal to your feelings. I take it for

granted, that no person will deny the correctness of, at least one assertion, which has been made, viz. that Deity requires, and has a right to require universal rectitude, i. e. unremitting conformity to reason and his own law. On this ground, I request you to make a decision, not concerning the character of our species in general, but concerning your own. And lest there should be an indistinctness, from taking into view too great a portion of your existence, let your attention be confined to a single day. "Whether you eat, drink, or whatever you do, do all to the glory of God." You rise in the morning ;is it with a pious determination to devote the day to your Maker? You attend devotional exercises in this place. Is it with a spirit of faith, love and submission? You pursue the lessons of the day with commendable assiduity. But does God, does the Redeemer, does a heart, impressed with duty, excite this diligence? The day passes, and the shades of evening cover you. Are these hours accompanied with a sensible conviction, that "you are not your own but bought with a price?" On reviewing the transactions of the day, concerning what portion of the whole would you say: It was an act of cordial submission to God? But if one day afford no such instance, do all the days of which life is composed? If not, the apostle's language is perfectly intelligible, "Having no hope, and without God in the world."

LECTURE XXXIII.

ATONEMENT.

In preceding lectures, we have endeavored to show the general and deep apostasy of the human race;-that we possess a readiness to sin, an indisposition to duty; and, unless excited by divine influence, do never perform actions, which are holy, or strictly speaking, virtuous. If this doctrine has been proved, or is susceptible of proof, you cannot doubt for a moment, that it is at once melancholy and interesting. That inattention and levity, with which this subject is often treated, is wholly without excuse. Even if the doctrine were not capable of being fully proved; even if the objections against it appeared somewhat stronger than the evidence, on which it rests, so important are its connexions, if true, that no sober man would mention it with ridicule, or indifference. We pay attention, with good reason, even to possibilities, when the event, considered possible, is acknowledged to be of high moment. But the doctrine of human depravity cannot be known to rest on plenary evidence, without more attention, than many, who reject it, are pleased to bestow on the subject.

Though I have endeavored to show, that in the character of man, previously to regeneration, there is an entire absence of holiness, or moral rectitude, the importance of the doctrine, now to be investigated, viz. that of atonement, does by no means depend on the success of this attempt. It may be denied, that men are entirely depraved, but that they are depraved Vol. I.

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in a greater or less degree, is far from admitting dispute. If there is in the universe a rule of moral rectitude, to which intelligent beings are bound to conform, it is undeniable, that mankind are sinners. If so, they are in need of pardon. In the christian religion, pardon is offered. Our present object is to ascertain on what ground this offer is made; in other words, whether atonement has been made for sin.

In relation to this subject, it may be said, in the first place, that nothing is more common under the divine government, than for one person to be the medium of communicating benefits to another. So far as we know, there is not an insulated object in the universe; nothing which is not dependent on other things, and which does not influence them in its turn. Most of the enjoyments, which we receive, are conveyed through the channel, either of friends, or of those, whose own interest is promoted by advancing ours. And as it is so common, for Deity to bestow favors on us through the instrumentality of men, his doing it by the intervention of angels, or of his own Son, would be evidently analogous to the general methods of his providence.

Through the instrumentality of good men, the Sovereign of the universe bestows on the wicked two kinds of benefits; viz. such as are calculated to bring them to a better mind; and others, which relate to present enjoyments.

Prophets, apostles, and all good men, who have zealously and faithfully exhibited moral truth, or those excellent effects on the life, which it is calculated to produce, have been the channels, through which divine mercy has been conveyed to the world. In this way, the profligate have been restrained, the thoughtless have been led to reflection, and, in thousands, permanent change of character has been the result.

But men often find themselves, by their indiscretions or vices, reduced to a state, from which repentance and reformation will not recover them. They are then in need of other assistance, than that of instruction or moral suasion. If a man should dissipate his substance by prodigality, you might indeed do him a great kindness by moral discourse on the unreasona

bleness and criminality of his past life. But however successful these laudable endeavors may be, in producing conviction, and even a change of character, he is not thereby restored to his former condition. His means of subsistence have vanished; and without gratuitous supplies, he must perish. Repentance, however sincere, does not effect his restoration. If a person, by a course of intemperance and debauchery, destroy his health, the most profound penitence will not restore it. A speedy, and perhaps an entire recovery is impossible. But if not, it cannot be effected without medical application, and the assistance of others. If a man, whether through inattention or design, throw himself into the ocean, it is not repentance, but the efforts of his friends, which must save him from drowning. Men are indeed continually bringing difficulties on themselves, from which no efforts of their own will give relief. Nor is it at all uncommon for them to involve themselves in evils, from which they cannot be extricated, even by the greatest exertions of others. If a man is proved to have committed murder, his own repentance and the intercession of his friends, are equally unavailing to save him from punishment.

It hence follows, that if, by their apostasy from God, men are placed in a condition, from which even repentance and reformation alone, cannot afford them relief, it is perfectly analogous to events, which we constantly witness under the divine government. And should it be found, that either in this life or another, the consequences of sin, i. e. punishment, are absolutely unavoidable, it would be perfectly similar to numerous and well known facts.

Among all, who believe Christianity to be a divine religion, it is agreed that benefits are bestowed on mankind, through the intervention of Jesus Christ. Those who deny that atonement has been made for the sins of the world, cannot, however, hesitate to acknowledge that the human race in general, having broken the law of God, are sinners, and that Christ came to save them. Human salvation is, therefore, procured through intervention of Christ. There is indeed diversity of opinion as