ON HUMAN NATURE.

I.

N, THAT THOU ART MINDFUL OF HIM? AND THE SON OF MAN U VISITEST HIM? FOR THOU HAST MADE HIM A LITTLE LOWER ANGELS, AND HAST CROWNED HIM WITH GLORY AND HONOUR. i. 4, 5.

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will observe, my brethren, that in these words nct, and in a degree opposite views are given, n nature. It is represented on the one hand and low, and yet on the other, as lofty and At one moment it presents itself to the inriter as poor, humble, depressed, and almost of the notice of its Maker. But in the transisingle sentence, we find him contemplating e being, man, as exalted, glorious and almost "When I consider thy heavens, the work of ers, the moon and the stars, which thou hast ," he says, "what is man that thou art mindim?" And yet, he adds, "thou hast made tle lower than the angels, and hast crowned glory and honour."

> not these contrasted statements make up, in only true view of human nature? Are they Formable to the universal sense of mankind, the whole tenor and spirit of our religion? er the human character is portrayed in colours

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.

And so if any man thinks that it is owing to hi ituality and heavenly mindedness, that he prono the world so utterly corrupt, a mere mass of s ness and deceit; he may be admonished that n so thoroughly agrees with him as the man d world, the shrewd, over-reaching and knavish p cer on the weakness or the wickedness of his fel And in the same way, the strict and high-toned logian, as he calls himself, may unexpectedly himself in company with the sceptical and sco philosopher. No men have ever more bitterly de and vilified human nature, than the Infidel phil phers of the last century. They contended that was too mean and contemptible a creature, to be subject of such an interposition as that recorded in Gospel.

I. But I am to take up in the first place, and m in detail, the objection of the sceptical philosopher.

The philosopher says, that man is a mean creatu not so much a degraded being, as he is originally poor, insignificant creature; an animal, some grad above others perhaps, but still an animal; for who to suppose the provision of infinite mercy and of i mortality to be made, is absurd.

It is worth noticing, as we pass, and I therefo remark, the striking connection which is almost alway found, between different parts of every man's beli or scepticism. I never knew one to think wrongl about God, but he very soon began to think wrongl about man: or else the reverse is the process, and it i not material which. The things always go together He who conceives of the Almighty as a severe, unjus and vindictive being, will regard man as a slave, will make him the slave of superstition, will take a sort of superstitious pleasure or merit in magnifying his