case of Adam, and then again in that of Noah, that the human race should spring from one common parent. Unless, therefore, some other origination of mankind be discovered, all equality and independence are at an end. The state of nature was a state of subordination; since, from the beginning some were born subject to others; and the power of the father, by whatever name it be called, must have been supreme at the first, when there was none superior to it. "To fathers within their private families," saith the judicious Hooker, "nature hath given a supreme power; for which cause we see throughout the world, even from the foundation thereof, all men have ever been taken as lords and lawful kings, in their own houses." And had children the power to choose for themselves, what could they wish for, beyond the care and protection of a parent? The creation of one pair, the institution of marriage, and the relations flowing from it, do so evidently show subordination at the beginning to have been natural, and not founded on compact between peers, that two of the ablest advocates for a different hypothesis have, in fact, reduced the supposed compact at last to a probable or tacit consent of the children to be governed by their father. So that we may fairly look upon this point to be given up. Let us, therefore, go on to trace, as well as we can, the progress of society in the early ages of the world; to point out the manner in which a number of families became united under one civil polity, and governments arose, differing from each other no less in form than in extent. As mankind multiplied, they necessarily found themselves obliged to separate and disperse; which they did accordingly, under their natural rulers, the chiefs of families and tribes, who, by reason of their longevity, saw themselves, in a course of years, at the head of a numerous train of descendants and dependants. By these means the earth became gradually filled with little governments; and as there was land sufficient for them all, in this state they continued, till, through the workings of corrupted nature, disputes were engendered, which terminating in war, victory at last declared for one of the parties, and the other was obliged to submit. Thus the larger governments arose by conquest, first swallowed up the lesser into themselves, and then contended with and overthrew each other. In the tenth chapter of Genesis, we have an account of the families, tribes, or lesser governments, with which the earth was overspread by the progeny of the sons of Noah. And in the same chapter we read, that, very soon after, by means of Nimrod, a mighty one, a warrior, a conqueror, the kingdom, or larger government, of Babel began to rear its head, which, in process of time, under different names, became universal; till, grown too great to support its own weight, it was subverted by the Persian, as the Persian was by the Grecian, and the Grecian by the Roman; out of which last were formed the empires, kingdoms, and states, at this day subsisting. Thus it was, that the lesser governments were, from the beginning, founded in the patria potestas, and "multiplied as long as there was room enough, or they could agree together; till, upon dissensions arising, the stronger or more fortunate swallowed up the weaker: and those great ones, again breaking in pieces, dissolved into lesser dominions."* Power dropped from the hands of one, but was always seized by another before it could descend to the people, who indeed often changed their governors, but were never left to rove at large without any government at all. Compact had no place, unless either when the lesser states united, as the Greeks did under Agamemnon, against a common enemy, which was only for a time; or else, when several states united to go and seek fresh settlements, they chose a head, with reserve of privileges to the leaders under him. As to those illegitimate forms of government called aristocratic and democratic, they are comparatively of late standing, and were indeed founded on compact, though generally among peers in rebellion, who having broken off from their allegiance to their natural rulers, and thrown the public into convulsions, and, being determined to admit no common superior, were obliged, by the necessity of their circumstances, to settle themselves by compact into a government, in which a certain mock equality of all was pretended, but a conjunct tyranny of a few was exercised. Orators, haranguing upon liberty to get themselves a name among the populace, have extolled these forms, as the most accomplished and genuine of all. But if we consider, as an acute writer directs us to do, that "the utmost energy of the nervous style of Thucydides, and the great copiousness and expression of the Greek language, seem to sink under the historian, when he attempts to describe the disorders which arose from faction, throughout all the Grecian commonwealths;" that * Mr. Locke. "Appian's history of the Roman civil wars | rise and progress, they would be lost in the contains the most frightful picture of mas- darkness of those times which preceded sacres, proscriptions, and forfeitures, that their present improvements. They would ever was presented to the world;"* if, at the same time, we recollect the confusion and desolation once occasioned in our own country, by the project of erecting a government upon the plan of those famous democracies, we shall find no temptation to exchange a regular and well constituted monarchy for a REPUBLIC, especially as we must be first thrown into that imaginary political chaos, falsely called a state of nature, before the fair creation can emerge. Like the Israelites of old, we must break off all that is precious and valuable, and cast it into the fire, and from thence may come out this boasted idol, at the feet of which kings and kingdoms are to fall down and worship. But, if the foregoing be a true representation of facts, it may be asked, How came men into that savage state in which many nations have been, and are at present, and which, if it be not a state of nature, yet doth much resemble that which is described as such, and gave birth to the ideas that have been entertained concerning it, and the political systems erected upon the supposition of it? then imagine a state of nature, in which all were savages, and all were equal; they would fancy themselves to have been Autoxoves, judge of other nations by their own, make the system universal, and suppose all government to have been founded on compact among peers in that "wild and disorderly state." As their laws, though of late date, were the first written accounts of their civilization, they would conclude that, till then, there had been no law or civil polity in the world; though, in every country, there is a jus scriptum and a jus non scriptum, of which the latter is always the oldest, being coeval with the constitution, or even prior to it, having sometimes been brought from the place whence the colony came, and perhaps delivered down from the beginning. In circumstances like these, we are not to be surprised, if we find the historians, philosophers, and poets, among the Greeks and Romans, believing civil government to have arisen at first by an agreement among independent savages; as some of them imagined that the world itself was formed by a fortuitous concourse of independent In order satisfactorily to answer this atoms, floating up and down in an infinite question, it must be remembered, that after void. In constructing these visionary systhe confusion at Babel, and the apostasy of tems, political and physical, they displayed the nations from the worship of the true their ingenuity; and we can only lament God to idolatry, the world was gradually their want of information with regard to peopled by colonies sent forth from places what had happened in former ages, of which overstocked. These colonies would consist they had no means of obtaining more than of a mixture of people, often the meanest was derived to them by an imperfect, disand lowest, sometimes driven out by con- jointed tradition, disguised in the dress of quering enemies, destitute of necessaries, fable, and destitute of any authority to reto seek for settlements in distant quarters commend and gain it credit. They erected of the globe. If they fixed in a colder the best fabric they could with the matelatitude, which rendered the want of clothes rials in their hands; and it would be unreaand a variety of well prepared food more sen-sonable to expect brick from artificers to sibly felt, and likewise in a place convenient- whom straw was not given. But in us, ly situated for traffic, they would employ all who have the Scripture history before us, the understanding of which they were mas- it would be something worse than unreasonters to contrive things, first for use, and after- able to overlook the information with which wards for elegance and ornament. But as that supplies us, and have recourse to rothis was a work of ages; as some imper-mantic schemes which owed their being to fect notices of their ruder times would be the want of it. handed down to their more polite ones; and as they had no writing to record events; there must needs be a wide chasm in their history, between the desertion of their old settlements, and the completion of their new ones. So that when, in their civilized and polished state, they came, at their leisure, to look back, and guess at their own On the other hand, let us suppose a colony, upon its migration, to have settled itself in a warmer climate, where men would find little or no occasion for clothes, houses, or the preparation of food by fire; and where they were cut off from all communication with the rest of the world. In this situation, they would not concern themselves about the conveniences, much less the elegances of life. Naked, or nearly so, living upon the fruits of the earth, and such other provision as the | constantly. Far different would be our senchase, or the net would procure, and stran-sations at such times, had sad experience ever gers, for want of commerce, to arts and learn- taught us what it was to see government uning, they must continue in the deepest intel- hinged, to want the protection of regal power, lectual poverty, retaining only some of those and the due execution of laws by those to superstitious customs and diabolical rites de- whom that power is delegated, " for the punrived from their idolatrous ancestors, and im-ishment of evil doers, and the praise of them ported with them. And thus degenerating, that do well." The course of nature often as they must of necessity do, every day more glides on unobserved, when there are no and more, they would come at last into that variations in it; and the sun himself shineth deplorable state of ignorance and barbarism unnoticed, because he shineth every day. in which some nations are indeed found at "Since the time that God did first proclaim this day. But is this a state of nature? Was the edicts of his law," says the excellent this the state in which the Lord of all things Hooker, "heaven and earth have hearkened placed the noblest of sublunary beings, the unto his voice, and their labor hath been to heir of glory and immortality, when his own do his will. But if nature should intermit hands had formed and fashioned him, and he her course, and leave altogether, though it had breathed into him the breath of life? No, were but for a while, the observation of her surely, it is a state the most unnatural in own laws; if those principal and mother elewhich rational creatures, made in the image ments, whereof all things in this lower world of their Creator, can be conceived to exist; a are made, should lose the qualities which now state into which, through apostasy from reveal- they have; if the frame of that heavenly ed truth, and consequent loss of all knowledge, arch, erected over our heads, should loosen by the just judgement of God upon them, and dissolve itself; if celestial spheres should some nations were permitted to fall, and are forget their wonted motions, and, by irregular suffered to continue, in terrorem to others. volubility, turn themselves any way, as it And does a master of reason, an enlightened might happen; if the prince of the lights of philosopher in an enlightened age, send us to heaven, which now, as a giant, doth run his learn the first principles of government from unwearied course, should, as it were, through Floridians, Brasilians, and Cherokees, because a languishing faintness, begin to stand, and to it is said that they have no kings, but choose rest himself; if the moon should wander from leaders as they want them in time of war? her beaten way, the times and seasons of the Though such is the force of primeval institution year blend themselves by disordered and consuch the necessity of government, and such fused mixture, the winds breathe out their the voice of nature concerning it, that even last gasp, the clouds yield no rain, the earth in America, upon its discovery, some nations, be defeated of heavenly influence, and her as the Mexicans and Peruvians, were found fruits pine away, as children at the withered in the state of the larger governments, which breasts of their mother, no longer able to arose by conquest, while others, in the form yield them relief; what would become of of the lesser, were subject to the chiefs of man himself, whom these things do all now their respective clans and tribes. Savages serve" and how would he look back upon themselves cannot live in a state of absolute those benefits, for which, when they were equality and independence. In civilized daily poured upon him in boundless profucommunities, a ship cannot be navigated, a sion, he forgot to be thankful? regiment cannot march, a family cannot be holden together, without a subordination established and preserved. And was all government once dissolved, and the world really reduced to that state out of which civil polity is supposed to have originally sprung, it would be a scene of uproar and confusion, and a field of blood, till the day of the consumma-source with the former, and was, at the betion of all things. ginning, the ordinance of the Most High; While, therefore, we partake, in so eminent a degree, the benefits of civil polity, let us not be unmindful of our great Benefactor. Let these solemn occasions serve to remind us, that there is an intimate connection between religion and government; that the latter flowed originally from the same divine A long and uninterrupted enjoyment of that the state of nature was a state of suborblessings is apt to extinguish in us that grati-dination, not one of equality and indepentude towards the author of them which it dence, in which mankind never did, nor ever ought to cherish and invigorate; and justice is the less regarded, when she maketh these her awful processions through the land, preserving peace and tranquillity in our borders, because she maketh them periodically and can exist; that the civil magistrate is "the minister of God to us for good;" and that to the gracious Author of every other valuable gift we are indebted for all the comforts and conveniences of society, during our passage through this turbulent scene, to those mansions, where, as violence is no more committed, punishment is no more deserved; where eternal JUSTICE hath fixed her throne, and is for ever employed in distributing rewards to her subjects who have been tried and found faithful. DISCOURSE XXV THE PRODIGAL SON. LUKE, XV. 32. It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found. THESE words conclude the parable of the Prodigal Son; a parable, for its variety of incidents, and the affecting manner in which they are related, remarkably beautiful, even in the letter of it. A younger son, gay and thoughtless, as youth often is, grown weary of being in the house and under the direction of a kind and tender father, desires to have his fortune consigned over to him, that he may go out into the world, and manage for himself. Having obtained his request, he immediately makes use of the so much wished for liberty and independency, quits the habitation of his father, and takes his journey into a far country. Here, falling into bad company and strong temptations, he found his good resolutions presently staggered; and his old principles not being firmly fixed, and having no support, soon gave way to a set of new ones, better adapted to the times, and the fashion of the country he was now in. Loose practices were the necessary consequences of false principles; and, as the paths of sin are not only slippery, but all upon the descent too, he fell from one wickedness to another, plunged into all manner of riot and debauchery, and spent the last farthing. To complete his misery, there arose at that time a mighty famine in the land where he was; and he was soon at a loss where to get a piece of bread. Nay, to so great an extremity was he driven by the violence of the famine, that, having been forced to submit to the very abject employment of feeding swine, he tried in vain to satisfy the cravings of nature with the dry and empty husks that the swine did eat. These had nothing in them fit to nourish the human body. Hungry and thirsty, his soul fainted in him, and there was no man that took any thought or care about him. The affliction was sharp, but the case required it; and now it began to work the intended cure. For by this time the sense of his misery, had, through God's grace, brought him to a sense of his folly, from which that misery flowed; and when he was starving at night in the fields with cold and hunger, he could not help thinking of the happy souls he had left behind him in his father's house, where there was joy, and comfort, and plenty of every thing. In that house he was once a beloved son. But his wickedness had been too great to suffer him to hope he should ever be owned there again in that capacity. Tribulation is the school. of humility, and an excellent school it is: for by it the man whose pride and gaiety of heart were such, that he could not bear to stay in the house where he was a son, became so very meek and submissive, that to be in that same house as an hired servant was now the utmost of his wishes. Nay, he hardly could bring himself to hope that his father would take him in again even as a servant. In fear and trembling, therefore, he arose, and returned to him, whose face he was yet afraid, though so desirous, to see. But, lo, the bowels of the good old man yearned after his lost child, and he was continually looking out for him; so that at his return, he saw him while he was yet a great way off; and, with a heart overflowing with love and joy, ran forth to meet him, embraced him in his arms, fell upon his neck, and kissed him. He would hardly stay to hear his humiliation of himself, and confession of his unworthiness, but ordered the servants instantly to produce the best robe, and put it upon him, and to put a "But the younger son said unto his father, Father, give me the portion of goods that falleth to me; and he divided unto them his living. And not many days after, he gathered all together, and took his journey into far country, and spent his substance with riotous living." In these words is described the departure of the Gentiles from God, who having conferred his divine promises, and in them the riches of the kingdom of heaven, on all alike, is said to have "divided his living between his two sons." The elder, the Jew, continued with him in the church. This we know by the history of Abraham and his posterity, till But the younger, ring on his hand, and shoes on his feet, and to bring forth the fatted calf and kill it, that they might eat and be merry. All this was accordingly done; and now there was nothing to be heard but music and melody, and the voice of joy and thankfulness, in that house. But the elder brother, who had lived with the father, and happened at this time to be abroad in the field about his business, coming home, and drawing near to the house, was surprised with the noise of music and dancing; and calling one of the servants out, he asked what it meant. The servant told him, that his long lost brother was come home again, and that his father had killed the fatted calf, because he had received him safe and the coming of Christ. sound. Upon this, instead of participating the Gentile, growing weary of the service in the common joy, he suffered pride and of God, and fond of independency, and the envy to get possession of his heart; he was liberty of making his own religion, gathered angry, and would not go in. Therefore came together all the talents and abilities behis father out and entreated him; to whom stowed upon him, with the knowledge he he complained, that having served him so had acquired from the divine revelations long, without transgressing at any time his and institutions, "and took his journey into commandments, he never had so much as a a far country;" in other words, he went kid given him, that he might make merry out from the presence of God in his church, with his friends; but as soon as this other and in his heart departed far from the Lord. son was come, who had devoured his living Whence we often find the Gentiles spoken with harlots, the fatted calf had been killed of under the phrase, "Those that are AFAR for him. "Son," says the good old man to OFF." Thus this poor silly prodigal behim, "thou art ever with me, and all that I came, as St. Paul styles him, "an alien have is thine," so that thou mayest have a from the commonwealth of Israel, a stranfeast at any time, or rather, indeed, hast a ger from the covenants of promise; havin continual feast; but, surely, upon such an no hope, and without God in the world." extraordinary occasion as this, "it was meet The promises and services carried off by that we should make merry, and be glad; for him were applied to false objects; and he this thy brother was dead, and is alive again; soon "wasted his substance," the riches of and was lost, and is found." his understanding, "in riotous living," and devoured his estate, the means by which his spirit was to be supported, with harlots; in a word, he fell into idolatry, which not only is itself spiritual fornication, but opened a door to all manner of lasciviousness, by introducing it even into the temples and services of the gods. For which reason St. Paul closely connects them in his account of this very transaction, the apostasy of the nations, Rom. i. "They changed the glory of the incorruptible God into an image-WHEREFORE God also gave them up to uncleanness." But let us proceed to consider the consequences of this behavior. Such is the parable of the Prodigal Son, according to the letter. Let us now endeavor to discover the spirit and interpretation of this beautiful parable. "A certain man had two sons." This father is God himself, the Father of both Jew and Gentile, represented here, as in many other places, under the figure of two sons. The Jew is considered in Scripture as the elder; the Gentile as the younger. For thus the rejection of the Jew and the acceptance of the Gentile, were showed forth by the rejection of Cain and the acceptance of Abel, the rejection of Ishmael and the acceptance of Isaac, the rejection of Esau and the acceptance of Jacob. These two sons, Jew and Gentile, at the beginning lived together in their Father's house, that is, the church, which, as says St. Paul, is "the house of the living God." There, under their Father's immediate protection, they partook alike of the divine promises and sacred services, and had all things common; and there was, for some time, no difference between them. "And when he had spent all, there arose a mighty famine in that land, and he began to be in want." Having forsaken God, and lost his grace and love, and at length all knowledge of him, he could find nothing elsewhere but that poverty, misery, and want, which the fall had brought upon the earth. This wretched state of the Gentile world is pictured to us by the lively and striking idea |