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SERMON IV.

THE PARENTAGE, AND MORAL CHARACTER OF CAIN.

1st JOHN, III. 12.-Cain who was of that wicked one.

MEN whose character and condition have been extraordinary, are regarded as special objects of curiosity, and interest. We desire to know, even what was their personal appearance, and still more, what was their intellectual character, what were their moral attributes, what they suffered, and what they performed; what was their origin, and what was their end. The knowledge of these things not only gratifies curiosity, but duly regarded becomes eminently instructive. They lead us to a knowledge of human nature, of ourselves, of our duties, and our dangers; of the influences to which we may be exposed, and of the results which they may produce. They serve as beacons to warn us from the ways of ruin; or may prove to be guides, and incentives to virtuous, useful, and honorable conduct. Adam, the first man, in his own personal character, in the vicissitudes of his condition, and in the influence of his agency, was beyond all other mere men remarkable; and a knowledge of him in these respects is desirable, important, and needful. But our desire to become acquainted with extraordinary and illustrious men, is not limited to their own individual history. We inquire for their ancestors, and relatives, and posterity, and seek to know their character, their fortunes, and their doings. To this natural and common desire, the immediate descendants of Adam present an object of special, and deserved interest. We naturally inqui what were they? Did they inherit his primitive innocence, or his subsequent depravity? Did they inherit his glory, or his shame, the blessing, or the curse? What report does the inspired record make? What are the facts which it reveals? Does

THE PARENTAGE, AND MORAL CHARACTER OF CAIN. 65

it assign the causes of those facts, and satisfy us as to the reasons why his posterity are in nature, moral character, and external condition such, as in fact they have always been found? The sacred history does furnish a credible, and the only credible and rational report on these interesting topics, and the only solution of the difficult and perplexing questions which they involve. Cain was the immediate, and first descendant of Adam, the first born of the human race; in character, and fortunes the heir of an apostate, guilty, and miserable father. Born, not in "the image of God," but, in the likeness of sinful man. In nature depraved, in actual character a sinner. In experience a subject of the penal ills which sin entails on the guilty; without the love of God, and consequently, without the love of his brother. "Cain was of that wicked one," that tempter and seducer by which man fell, "the spirit that now worketh in the children of disobedience." In this the children of God are manifest, and the children of the devil; whosoever doeth not righteousness, is not of God, neither he that loveth not his brother." In my remarks upon Cain, I

propose,

1st. To consider him as a natural descendant of Adam.

2dly. Consider him in his moral relation to Adam, and in that respect an heir of his depraved character, and fallen condition. 3dly. I will notice particularly, some of the actual developments of his moral character.

1st. We are to consider Cain as a natural descendant of Adam. Of every class of living creatures upon earth, God at first created the original ancestors. They were endued with the distinctive peculiarities of their respective species, and of their corresponding sexes. These were the progenitors of all their respective succeeding generations. By their progressive multiplication the earth was to be replenished; and such has been the fact. The peculiar, and distinctive character of each is thus preserved, and perpetuated. The original, universal, and unalterable law was, that the increase of every living thing should be after its own kind, and should ever, and under all circumstances perpetuate its own distinct species, with all its essential and dis

tinguishing attributes, and character. This law included the human race, and has been manifest in all the successive generations of men. "God made of one blood all men that dwell upon the face of the whole earth." Accidental causes may vary, and have greatly varied the complexion, and have given some peculiar modification to the features, or some of the less important, and merely external appendages of the body. But, its general form, members, faculties, and modes of operation, with a very few monstrous exceptions, are perfectly similar, and uniform. In this respect, and according to this universal law, Cain, the first born of the human race, was the perfect image of his earthly father, as respected his body, or his merely animal nature. His spiritual nature, or soul, as to its existence, and its moral character, I believe, depended on other causes. The origin of human souls, I am aware, is a question of much obscurity, and has been accounted for in different ways. But, in so far as I can judge, that is the truth which assigns their origin to the immediate creative power, and will of God. I pretend not to limit the divine power by affirming that God could not have ordained a law of nature by which the soul no less than the body should have descended from parents to their children. But, this admission does not prove that such is the fact; and the best conclusions of reason, and the language of scripture, in my opinion, lead to a denial of it. On this subject I offer the following remarks.

1st. There is no intimation that angels exist by any natural descent; but, that they had their origin separately, severally, and immediately from God, and that among them the relations of progenitors, and posterity, of fathers, and children do not exist. Man seems to be the link which connects the merely animal, and the spiritual worlds. In his body he resembles the former; in his soul he is like the latter. In body he is like the beasts; in spirit he is like the angels. And it is probable that the manner of their origin is peculiar, and corresponds to that of those different species of existence to which he is related. That his merely animal nature is produced by that law which propagates all that

inferior, and earthly class of beings; but, that his spiritual nature, like that of angels, is immediately from God.

2dly. The creation of the merely animal, or earthly nature of Adam, was prior to, and a separate act from that which endued him with a living, and rational spirit. And we may reasonably believe that the same order of time, and nature prevails in the case of all his descendants. By the providence of God, and according to physical, or natural laws which he has ordained, the merely animal frame is prepared, with which God, in due time, unites a rational, spirit, the product of his own immediate agency. The earthly tabernacle is produced of earthly materials, and in a manner corresponding to that by which merely animal bodies are produced. The spiritual inhabitant is produced directly, by" the Father of Spirits," and is introduced into, and intimately associated with its destined, and previously prepared body.

3dly. Though the soul, and body are closely united during life, and have a very intimate, and powerful sympathy with, and influence on each other; yet, they are distinct, and separable. Paul, in his remarkable visions, "knew not whether he was in the body, or out of the body, was caught up into heaven, into paradise." "This language evidently proves, (at least) that the Apostle most firmly believed the soul to be distinct from the body, and capable of perception, activity, and enjoyment in a state of separation."-Scott. Many analogous cases are reported under circumstances which seem to be credible. The body is an earthly tabernacle, the allotted temporary residence of the soul. From this, at death, it departs, and in cases of miraculous restoration, is said to return, and to come "into the body again."-2d. Cor. 12:3, 4.

4thly. In fact, at death they are entirely separated. The soul survives the dissolution of the body, and exists in a separate state of consciousness, and activity. If they were both the result of one common law, in their production, we might expect them to be alike in their death; and that the same law which terminated the animal, would also suspend the rational existence. But if

capable of existing separately, there is no necessity, nor even probability that they are concreated.

The language of scripture ascribes the existence of the soul to God in a peculiar, and immediate manner. "The body shall return to the dust as it was, and the spirit to God who gave it." If its existence resulted from the same general law of providence which originates the body, why should it be said of it in distinction from the body, that God gave it. On that supposition he gave the body no less, and no less immediately, than he gave the spirit. This peculiar, and distinguishing manner of expression seems to be designed to suggest that it is God's gift in such a sense as the body is not, and warrants us to believe that, whilst the merely animal part of our nature is produced mediately, and according to certain physical laws which God has ordained; the spirit, the nobler, rational, and immortal part is derived immediately from God. The Apostle writing to the Hebrews seems to recognize this doctrine expressly: "We have had fathers of our flesh who corrected us, and we gave them reverence; shall we not much rather be in subjection to the Father of Spirits, and live?" God, and earthly parents are here mentioned with a distinction which has respect to the body, and the soul, and in their relation, as fathers, to them separately. Earthly parents are denominated "fathers of our flesh," and of that only, and God exclusively is the "Father of Spirits." For this distinction there would be no reason if our whole man were derived from our parents by the same common law. They would in that case be fathers of our spirits as truly, and as fully as of our flesh, and God, with equal reason would be donominated the "Father of bodies," as the "Father of Spirits."

We are, 2dly, to consider Cain in his moral relation to Adam, and in that respect an heir of his depraved character, and fallen condition.

His depravity, and his subjection to death, and to all the temporal calamities connected with it, and consequent upon Adam's transgression are facts obvious and undeniable. Of this his history furnishes ample, awful proof, and illustration. The only

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