he Sermon, the printed Sermon, has scarcely any recognised place among the great and noble arts of expression or communication. It is not appreciated as such. It has not the stimulus either of praise or blame from any high court of Literary Criticism.

I do not say, I am far from saying, that all this is the fault of the public, or of public opinion. It is the fault of the preacher rather; it is the error essentially of our religious ideas and feelings. In this view I know of no more significant fact connected with the history of Christianity than this, that the Sermon should in all ages have been proverbially dull. I confess that I am stung to indignation and shame at the bitter taunt implied in it, and would willingly take upon my hands all the disabilities and difficulties of this kind of communication, if I could give the feeblest demonstration, that it is not altogether deserved. The Essayist, Foster, says: "Might not all the Sermon-books in the English language, after the exception of three or four dozen volumes, be committed to the fire without any cause of regret?" I am not bold enough to expect that these volumes of mine could escape the doom; it would be a solace to me if I could believe, that they might stimulate others to do better, and that, from their ashes, something should arise. that would be worthy to live.

III.

IV.

V.

VI.

VII.

ON THE WRONG WHICH SIN DOES TO HUMAN NATURE, 41

ON THE ADAPTATION WHICH RELIGION, TO BE TRUE

AND USEFUL, SHOULD HAVE TO HUMAN NATURE, 56

THE APPEAL OF RELIGION TO Human nature,

71

THE CALL OF HUMANITY and the ANSWER TO IT, 88

HUMAN NATURE CONSIDERED AS A GROUND

58=

28

FOR

XVII.

THE PROBLEM OF LIFE, RESOLVED IN THE LIFE OF

XVIII. ON RELIGION, AS THE GREAT SENTIMENT OF LIFE, 276

XXI. THE IDENTITY OF RELIGION WITH GOODNESS, AND

DISCOURSES.

ON HUMAN NATURE.

I.

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. -Psalm viii. 4, 5.

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 transi tion 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, "what is man that thou art mindful of him?" 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 itself 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?

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 every thing, certainly, that can be stated as a matter of fact; admitting that men are as bad as they are said to be, and substan tially 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, let 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.

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 the objection that there is 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 self-respect, 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 fellowmen and of their very nature, he needs to be reminded that vicious and dissolute habits almost invariably and unerringly lead to the same result. The man who is taking the downward way, with almost every step, you will find thinks worse of his nature and his species; till he concludes, if he can, that he was made only for sensual indulgence, and that all idea of a future, intellectual, and immortal existence, is a dream.