trade forbias such compact. The remainder of the Second Volume is occupied by a Miscellaneous Collection of Discourses on Politics and Society, and by reprints of Reviews and Occasional Sermons and Addresses. The Third Volume, or the one which is to occupy that place in the Edition, is already published-as it has been some time out of print, and was called for-under the title of "Discourses and Reviews upon Questions in Controversial Theology and Practical Religion." My apology for these details is, that they seemed to be necessary to explain to those who have purchased my publications, the character of the present Edition. Let me add, that no attempt is made at a full discussion of any of the subjects embraced in these Volumes. I suppose that a Treatise is not usually expected in a Volume of Sermons. Pulpit Discourses are, from the nature of the case, more like separate Essays, than successive portions of a regular Treatise. I have now said all that is necessary, perhaps, in a Preface; and yet, in sending forth a revised Edition of my Publications, I am disposed to add one or two remarks. I have sometimes regretted that it has been my fortune to communicate with the Public through Sermons. I doubt whether there is any one vehicle of communication—Art, Literature, Poetry, Fiction, the Journal, or the Newspaper -in the way of which public opinion has thrown so many obstructions and difficulties. In the first place, it has laid a jealous restriction upon the topics of the Sermon, the style, the modes of illustration-the whole manly freedom of utterance. In the next place, having thus helped to make it tame and common-place, it has branded what is partly its own work, with that fatal epithet, dull. In fact, the 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. CONTENTS. 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, 306 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 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, "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; |