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blessed! And, if we now follow him to the temple above, where his views, his affections, and his joy's are incessantly enlarging; we may form some faint conception of that amazing height, to which man is capable of rising in pure and divine enjoyments. What a vessel of honor and dignity will man appear, when all his capacities for knowledge, for holiness, and for happiness, shall be completely filled! And to all this we must add,

Fourthly, That man hath a capacity for great and noble actions. Of this, we might find numerous monuments, if we had time to survey the land of Shinar, where Babel, Babylon, and Nineveh stood; or the land of Egypt, where so many grand and costly pyramids, tombs, and temples were erected; or the famous cities of Greece and of Rome, where the nobler efforts of human power and genius, have been still more amply displayed. But, the bounds of this discourse will allow us only to mention a few individuals of our race, who, by their great and noble exertions, have done honor to human nature. Noah, the second father of mankind, saved the world from total extinction. Joseph preserved two nations from temporal ruin. Moses delivered the people of God from the house of bondage, and led them through hosts of enemies, and seas of blood to the land of promise. David settled the kingdom of Israel in peace; and Solomon raised it to the summit of national glory. Paul, in spite of pagan superstition, laws and learning, established Christianity in the heathen world. Luther, by the tongue and pen of controversy, brought about a great and glorious revolution in the Christian church. Newton, by his discoveries in the material, and Locke, by his discoveries in the intellectual world, have enlarged the boundaries of Occa.


human knowledge, and of human happiness. And, to name no more, Franklin in the cabinet, and Wash, ington in the field, have given independence and peace to America. But greater things than these remain to be done. The kingdom of Antichrist is to be destroy. ed, the Mahomedans are to be subdued, the Jews are to be restored, the barbarous nations are to be civilized, the gospel is to be preached to all nations, and the whole face of things in this world, is to be beautifully and gloriously changed. These things are to be done by the instrumentality of man. And by these, his capacity for great and noble actions, will be still more illustriously displayed. Thus the image, which man bears of his Maker, the immortal spirit which resides within him, the distinguishing favors which he has received from the Father of mercies, and all his noble powers and faculties, unite to stamp a dignity upon his nature, and raise him high in the scale of being.

It now remains to make a few deductions from the subject, and apply it to the happy occasion of our present meeting

First, We may justly infer from the nature and dignity of man,that we are under indispensable obligations to religion. Our moral obligations to religion are interwoven with the first principles of our nature. Our minds are so framed, that we are capable of knowing, of loving, and of serving our Creator; and this lays us under moral obligation to worship and obey him. Nor is there one of our race, who is incapable of feeling his moral obligations to religion. Only draw the character of the Supreme Being, and describe his power, wisdom, goodness, justice, and mercy, before the most ignorant and uncultivated savage; and, as soon as he understands the character of God, he will

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feel that he ought, that he is morally obliged to love and obey the great Parent of all. He will feel himself under the same moral obligation to pay religious Ahomage to God, as to speak the truth, or to do justice to man. Every man in the world is capable of seeing that the worship of God is a reasonable service. Re. ligion therefore takes its rise and obligation not from the laws of politicians, nor from the ignorance and superstition of priests; but from the immutable laws of nature, and the frame and constitution of the human mind. Hence it is utterly impossible for men wholly to eradicate from their minds all sense of moral obligation to religion, so long as they remain moral agents, and are possessed of common sense.

And, as man is formed for religion, so religion is the oroament and perfection of his nature. The man of religion is, in every supposable situation, the man of dignity. Pain, poverty, misfortune, sickness and death, may indeed veil, but they cannot destroy his dignity, which sometimes shines with more resplendent glory, under all these ills and clouds of life. While the soul is in health and prosperity; while the mind is warmed with holy and religious affections, the man appears with dignity, whether he is in pain, or in sickness, or even in the agonies of death. But, atheism and infidelity, with their evil offspring, serve more than all other causes put together, to defile the nature, and sink the dignity of man.

This appears from the black description, which the great apostle Paul has drawn of those nations, who liked not to retain God in their knoroledge. “They changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and to four-footed beasts, and creeping things. They changed the truth of God into a lie, and worshipped and served the creature more than the Creator. They dishonored their own bodies by the most mean and infamous vices. And they became of a reprobate mind, being filled with all unrighteousness, fornication, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud; boasters, inventors of evil things, disobedient to parents, without understanding, covenant breakers, without natural affection, implacable, unmerciful.” These are things which defile the nature, and degrade the dignity of man.

And these two are prejudicial to all learning and mental improvements. These debilitate the mind, cloud the imagination, and cramp all the noble powers and faculties of the soul. These degraded the Alexanders, the Pompeys, and the Cæsars of the world, below the human kind. Had they been influenced by truly virtuous and religious motives, their great exertions would have done honor to human nature, but now they have stained the glory of all flesh. Nay, even a declension in religion hath left indelible stains upon the brightest characters recorded in sacred story; I mean Noah, David, and Solomon. Solomon was at the height of his glory, when at the height of religion; but when he declined into vice and idolatry, he fell into shame and disgrace, and lost that dignity, which had filled the world with his fame.

Now there is nothing that can wipe off from human nature these blemishes, and restore the dignity of man, but true religion. That charity which seeketh not her own, that love which is the fulfilling of the law, is the essence of religion and the bond of perfection. This cures the mind of atheism, infidelity and vice, this fills the soul with noble views and sentiments, and directs all its powers and faculties to their proper use and end. This exalts the dignity of human nature, and spreads the greatest glory around any human character. This rendered Noah superior to Nimrod, Moses superior to Pharaoh, David superior to Saul, Solomon superior to Socrates, Daniel superior to the wise men of Babylon, and Paul superior to Plato, and all the sages of the pagan world. “Happy is the man who findeth religion: For the merchandize of it is better than the merchandize of silver, and the gain thereof than fine gold. She is more precious than rubies; and all the things thou canst desire, are not to be compared to her. Length of days are in her right hand; and in her left hand, riches and honor. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold

. upon her; and happy is the man that retaineth her.” Let us all then put on this rich and beautiful ornament and shew ourselves men.

Secondly, This subject may help us to ascertain the only proper and immutable boundaries of human knowledge. I mean such boundaries of our knowledge, as arise from the frame and constitution of our nature, and not from any particular state or stage of our existence. Our rational powers, it is often said, are limited, and therefore all our intellectual pursuits and improvements must be equally limited. This is doubtless true in a certain sense, but not in the sense in which it is generally understood. It appears

from what has been observed in this discourse, concerning the

powers and faculties of the human mind, that men are capable of making constant and eternal progression in knowledge. The only bounds therefore that can be set to their intellectual improvements, must be such as have respect to the kinds, and not the degrees

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