SERMON X.

BY REV. JOSEPH FIELD, OF WESTON.

ON ERRONEOUS VIEWS OF THE MORAL STATE AND CHARACTER OF MANKIND.

1 KINGS XIX. 14. 18.-AND HE SAID, I HAVE BEEN VERY JEALOUS FOR THE

LORD GOD OF HOSTS-BECAUSE THE CHILDREN OF ISRAEL HAVE FORSAKEN THY COVENANT; THROWN DOWN THINE ALTARS AND SLAIN THY PROPHETS WITH THE SWORD; AND I, EVEN I ONLY AM LEFT; AND THEY SEEK MY LIFE TO TAKE IT AWAY.

AND THE LORD SAID UNTO HIM, YET I HAVE LEFT ME SEVEN THOUSAND IN ISRAEL-ALL THE KNEES THAT HAVE NOT BOWED UNTO BAAL AND EVERY MOUTH WHICH HATH NOT KISSED HIM.

The passage of scripture which I have selected as the theme of my present discourse, and which doubtless is familiar to you all, my friends, affords us as I conceive, a striking illustration of the imperfection of human judgment, in respect to its decisions upon the spiritual state and character of the individual and of society. It teaches us, likewise, not to judge hastily and rashly of the moral and religious character of our fellow-creatures. This is an evil habit, into which I believe mankind are very prone to fall. For, as in the natural world a single cloud sometimes hides the sun from our view, and as one striking defect in any particular feature of the human countenance destroys its beauty, and often gives a sinister expression to the rest,—— so in respect to the human character, one prominent

act of guilt in the individual casts its dark shadow over many a fair and beautiful trait of excellence, while the public vices that meet the eye in every community give to society its general character, and throw far back into the shade the many retired virtues whose kindly influences are known and felt and appreciated only in the walks of private life.

every

It is true that the deceitfulness of the heart is where great, and that every where man is in a greater or less degree under the influence of prejudice and passion is too easily swayed and overcome by temptation. But are we justified therefore in shutting our eyes against the bright spots that appear in the human character? or in denying that there is much of truth blended with error, and much of what is good and virtuous and holy mingled with the sin and corruption that are found upon earth?

The fact is, that in considering the characters of our fellow-men we are insensibly led to judge of the whole by a part, and to draw general conclusions from partial and imperfect views. Hence, like the prophet of old, we often err in judgment in regard to the moral and religious state of mankind. It is the desponding language of piety in every age, 'They have slain thy servants with the sword, and I only am left.' Thanks be to God, in every age too it is the language of human weakness and ignorance, for in every age there are those who have not bowed the knee to Baal.

Let us consider some of the sources of error in respect to the judgment we pass upon the moral and religious character of the individual and of society, and make such observations as may lead to the

adoption of more just and enlightened views subject.

upon this

Whence then is our knowledge of mankind derived, and whence the erroneous views we entertain of human nature of the moral and religious state and character of the individual and of society.

in the extreme.

In the first place I would observe, that our knowledge of human nature is in part derived from the representations which history gives us of the state and character of man. And this I conceive to be one cause of misconception and error. We go to the page of the historian, and there mark the progress of human socie→ ty, and study the prominent features, the strong outlines of the human mind. And I acknowledge that it is a page too often written in blood; that the picture there drawn of man, that the scenes there presented to the eye, are, with some splendid exceptions, appalling I acknowledge that the general impressions which the page of the historian leaves upon the pure and devout mind, are of a nature to extort from us the desponding language of the prophet. But let us remember, my friends, that history, profane history, presents to us the worst features of the human character. It is the annals of the great and of the wealthy and of the ambitious. It is the annals of courts, of kings, and of the favorites of kings. It searches out the secret springs of those revolutions which shake the foundations of society. It investigates the causes of the rise and progress and decay of empires. It is the province of history to speak of public men and of public measures, of wars and tumults which have their origin in the bad passions and unhallowed desires of the human heart. The subjects in which history delights are

of a worldly nature, and the individuals of whom she treats, and whose portrait she holds up to your view, are men whose very situation peculiarly exposes them to the corrupting influences of the world. Thus while the public vices of society and the crimes of aspiring individuals are recorded, nothing is said of the many who are far removed from the noise and guilt of these active scenes. Nothing is said of those multitudes which no man can number, who spend their days in quietness and peace, in virtuous and happy security, in the habitual observance of moral and religious duty. These history does not bring into view. It speaks not of those fine traits of character, of those thousand and ten thousand acts of self-denial and disinterestedness, which are exhibited in humble life. No, the deeds it loves most are the exploits of the warrior, the schemes of the wily politician, the crimes of the restless and unprincipled demagogue. An Alexander, a Cæsar, a Cataline—these are the names that thicken along the page of history, while the innumerable virtues that dignify and adorn private station are left untold, and thousands of far more exalted minds and nobler worth are daily passing away unnoticed and unknown.

Such then is History. And shall we say that here is found a faithful delineation of the human character? Shall we be told that this imperfect outline, this distorted picture, this partial view of human nature, is a fair representation of man? No, my friends, no. As well may you judge of the common course and serenity of nature by the violence of the tempest and the desolating rockings of the earthquake.

Let the pious and devout mind then,-ready at the view which history gives of man to sink like Elijah into

despondency and despair in respect to the moral and religious state of the world,- be encouraged by the reflection, that the view which history presents of mankind is partial and imperfect;—and that, as under the reign of an Ahab, and of a Jezebel even, there was found a prophet whose sanctity elevated him above the common frailties of human nature, and thousands who had not fallen into the prevailing errors and vices of the day, so, in every age, there are the good blended with the evil; and in the worst of times, multitudes who are not borne on the polluted stream of corruption and depravity; multitudes, of whom it may be said, that they have not bowed the knee to Baal, nor offered to him the kiss of homage and adoration.

In the second place, our knowledge of human nature is derived from personal observation, and our observation extends only to the external appearance. We judge by appearances. And this I conceive to be another cause that we often make a wrong estimate of human character.

We judge by appearance; and what appearance does the world present to the eye of the upright and devout observer? A bustling scene of active life, thronging multitudes pressing on towards the accomplishment of their temporal schemes and purposes; here providing for the exigencies of the present moment, there taking thought for the morrow; here struggling for the necessaries of life, there rioting in its luxuries and seeking its distinctions. Look around you, says the man of God,and see how occupied by present interests, how immersed in worldly pursuits are the great mass of mankind; some giving themselves up to habits of evil, some making innocent gratification the business of life. And of