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SERMON III.

JOSHUA, XXIV. 19.

And Joshua said unto the people, Ye cannot serve the Lord, for he is an Holy God.

THE question of which I have undertaken the discussion, resolves itself into two principal topics: first, that a simple theism is unsuited to man ; and, secondly, that the deficiencies of the theistical scheme are adequately supplied by Christianity. The former of these positions may be maintained, either metaphysically, from the nature, or historically, from the conduct, of our race. To one part of this historical examination, to the history of gentile superstition, my last discourse was devoted. The subject reserved for our present consideration is the history of the Old Testament; the character, especially, of the several divine dispensations antecedent to Christianity.

Of these dispensations, each was so ordered, as, at once, to advance the condition of the species, and to furnish an experimental proof of its own inadequacy to the wants and capacities of man in his matured state. Their preparatory use has hitherto principally engaged the attention of Christian writers; it is my present purpose, to call your

attention, chiefly, though not exclusively, to their experimental character. And it will be for you to determine, whether the results of all preceding experiments do not afford a sufficient basis for the position, that it would be impossible to maintain a scheme of simple theism, in doctrine pure, and in practice influential.

I take it for granted, that, until the announcement of Christianity, there was no public revelation of that distinction of subsistence in the Divine Essence, which we denominate by the word 'person.' The language of the old testament undoubtedly harmonizes with such a distinction; but there is no sufficient evidence, that it ever led to the distinct reception of the doctrine. I consider myself, therefore, entitled to assume, that the several religious systems of the sons of God before the flood; of the patriarchs, from Noah to Moses; and of the Jews in succeeding times, that all these were, practically, systems of simple theism. And, when I attribute an experimental force to the institution and issue of each of these systems, I mean, that they were established under circumstances so advantageous, as to ensure the maintenance of a purely theistical religion, if such were compatible with the demands of human nature.

The subjection of rude man to the dominion of the senses, is generally regarded as the chief cause of idolatrous degeneracy. It is remarkable, however, that this theory is inapplicable, (according to the Scripture account,) to the origin of idolatry;

and, in a great measure, even to the idolatry of the Jews. It is true, that the Jews were com manded not to "make to themselves" any image or likeness of the Deity: but we know, that God conceded to the grossness of their conceptions a sensible representation of his glory; first, in the tabernacle, and afterwards in the temple. With respect to the people before the flood, the fact is still stronger. Immediately upon the fall of Adam, God placed at the gate of paradise a sensible symbol of his presence, towards which the faithful were to turn, when they prayed and sacrificed. This symbol is mentioned in the third chapter of Genesis; where we read of the cherubim being placed at the east of the garden. The particulars and the proofs may be found in various commentators: I shall not, therefore, insist upon a matter, of which you may inform yourselves at your leisure.

Besides this constant emblematical presence, the faith of the ante-diluvians was frequently strengthened, by more appropriate and energetic manifestations. We are to observe, that the Deity seems to have communicated with them directly, and not through the ministry of angels, as is frequently the case in the post-diluvian dispensations. God was, with them, ALL IN ALL. It is the same Being, who converses with Adam; shuts up paradise; expostulates with Cain; translates Enoch; and instructs Noah. Mankind seems to have known of no other existences, but their

Creator and themselves; and, consequently, to have had, from facts, no temptation to forgetfulness of the Divine unity, to a distrust of the Divine guardianship, or to the adoption of inferior or tutelary deities.

They must, also, have found a great preservative against false worship, in the recent origin of the species. The creation is connected with the deluge, by a single link in the chain of tradition; both Adam and Noah having been, for many years, contemporary with the grandfather of the latter. Now, it is quite impossible, that Adam could ever have forgotten his God; that he could ever have unriveted his associations from the occurrences of his early life, or from the scenes of his early happiness. And when, amidst the successive generations of his descendants, he spake of these things, it is strange how they could have resisted the rising impulse to awe, and gratitude, and adoration.

Yet, notwithstanding these powerful aids to the maintenance of true religion, it is certain, that, among the first consequences of the fall, the pollutions of superstition began to be manifested. Here is a fact well deserving the attention of all those, who either undervalue the necessity of revelation, or listen to the advocates of that new device, which is arrogantly entitled unitarian Christianity. We behold a system of unmodified theism, constituted and upheld by the Deity himself; supported, by the ritual and ordinances

of a visible church; proposed, with more accommodation to human infirmity, more palpable appeals to sense, a firmer grasp upon the memory and the associations, a more exclusive and overpowering dominion over the hopes, and fears, and wants, of humanity, than can ever again be offered to human acceptance. And yet, while the men were still living, who had borne Adam to his grave; while the men were still living, who had seen Enoch, for his faith, uplifted to the heavens, it became necessary, that the awakened arm of Providence should intercept the career of idolatrous degeneracy.

The flood now comes: and, with the exception of one family, and its accompaniments, every living substance is destroyed from the face of the earth. Trained to the faith of Noah, and strengthened by the example of this illustrious servant of the Lord; miraculously preserved from the contagion of idolatry, by an interposition so fearful, as to enhance the boon of deliverance, even above the blessing of a new creation, thus cherished and thus supported, the first race of post-diluvians entered upon the worship of their God and Saviour, under circumstances peculiarly favourable. Yet, even in the second generation from Noah, idolaters are found. Could this have been a wanton or gratuitous transgression? And if not, on what principles of our constitution is it to be explained? Here was no room for the operation of those delusive faculties, by which we exclude the past and future, and shut ourselves up