Sermon at Concord

—:BUT ONE SINNER DESTROYETH MUCH GOOD.

THE tendency of our holy religion to promote order, good government, and social happiness is indisputable. To invalidate this proof of the divinity of the scriptures, we find the infidel pleading, that this excellent system of doctrines was doubtless the contrivance of some crafty politician to restrain, the otherwise ungovernable passions of the human heart. Let him enjoy his argument—still will we glory in a Revelation, which, while it opens the way to immortal bliss, affords the most important maxims of wisdom to direct our present conduct, and the most effectual restraints for the corrupt propensities of human nature. In his word, no less than by his providence, is Jehovah pleased to express a parental care for our happiness in this world. There we are taught the important lessons of industry, economy, and prudence, and warned against those ruinous paths to which youth and inexperience, as well as a wrong temper often expose us. The sacred volume is indeed a stranger to that machivalian policy, so necessary to promote the purposes of a lawless ambition; but in every sphere in which we can be called to act, he who wishes to unite dignity and usefulness, with a good conscience, may find in the scriptures a light to his feet, and a lamp to his paths. Copying after the model there prescribed, he will ever act honorably, he will compel respect, he cannot fail to be useful. Infinite p. 6wisdom made use of the observing and penetrating genius of Solomon to communicate those ethical and political remarks, which more immediately relate to the economy of human life, and which so much abound in his writings.—Among these, the aphorism in the text leads to several observations not entirely foreign to the present occasion.—The object of the following discourse will be—

To illustrate the general observation in the text, that one sinner destroys much good.

AND, to attempt an answer to this question, which the subject naturally suggests, viz. whence wicked men derive their ability of destroying good, or doing mischief.

p. 6AGREEABLY to the proposed method let us

FIRST attend to the illustration of this truth, that one sinner destroys much good.

IT is observable that no particular kind of good is here specified. We are left to apply the observation to every species of good which creatures can enjoy, and still it will be found a truth that one sinner destroys much good.—Sin is misery.—It is the bane of every thing which deserves the appellation of good; and blasts every blessing, which the kind parent of the universe bestows upon his creatures.—It has expelled the morning stars of glory from their original heaven, and banished man from his primeval paradise. Of all the multiplied sorrows attendant on human life, sin is the fruitful source.—The celebrated Milton did not exhibit the creature of a poetical fancy, but a solemn truth, when he represented sin bringing forth death. But however general the observation, the inspired writer doubtless had some particular kind of good more specially in view; and which, from the connection, appears to be political or national good.—The text stands in connection with this sentence, "wisdom is better than weapons of war;" that is, wise and prudent measures often secure to a nation speedily, and honorably, without danger, and without expence, those blessings and privileges, which rash and foolish men plunge into all the horrors of war to obtain. A truth happily illustrated, I conceive, by the conduct of our p. 7Federal Government under the cruel injuries, and commercial depredations, both of England and France, wisdom is better than weapons of war; this observation is immediately followed by the text; but one sinner destroyeth much good;—When in such national embarrassments the voice of wisdom is disregarded, and some rash counsellor prevails to hurry a nation into arms, we then have a glaring conviction of this truth, that one sinner destroyeth much good. Glory to him who still affords America his divine guidance and protection, that he has preserved us from following such pernicious counsels; by many so strenuously advocated.

p. 7But granting that the inspired writer had a more particular reference to political good, which it appears he had, still, the unlimited nature of the expression was doubtless designed to teach us, that sin is destructive of every good.

OF this truth, the proofs are so numerous, that the only task is to select those which are calculated to impress the mind with the deepest conviction.—Every page in the history of man is a comment on the text, and the experience of every day affords a new confirmation of its truth.

WHAT ruin does the sinner bring upon himself? "He who doeth this destroyeth his own soul, is the language of inspiration." Such is the nature and faculties of the human soul, its vast susceptibility both of pleasure and suffering, its amazing activity, and growing capacities, its high destination, and endless existence, that its importance exceeds all calculation.—The enjoyment, or the sufferings of a kingdom, and indeed of the whole human race, as it respects the present life, cannot be compared with what each individual soul in the whole duration of its existence, will either enjoy in the possession of the Supreme Good, or suffer under the tokens of his displeasure. He who rebels against his maker—hardens his heart in impenitency, and rejects the offers of reconciliation and peace, destroys his own soul, and with it, all that good which he is capacitated to receive in the enjoyment of his Maker. The mind under the influence of a wicked p. 8temper is no less incapacitated for happiness, than the blind of enjoying the pleasures of sight; or the deaf of receiving entertainment from the harmony of sounds.

BUT these considerations, substantiated as they are by the declarations of eternal truth, are no proofs of the point in the view of the unbeliever.—He regards them as the dreams of enthusiasm, and demands evidence of which he can feel the force.—Such evidence there is in a melancholy abundance as will convince him, if he is not as destitute of reason as he is of faith.