Jonathan Fisher Sermon #3

Title: The first Things

Pullquote

God is not the cause of evil or sin. It is true he is the cause of those beings who are the cause of evil, and by not creating them he had have prevented it. But this does not make him properly the cause of evil, but only a permitter of it: to suppose the Deity to be the absolute cause of evil; that evil takes place, as such, through his immediate influence would be blasphemous. But this we may suppose: namely that any plan, like that of the goal ensures the sum of happiness in the universe, notwithstanding all misery it may produce worthy to be put in execution.

Comment

The sermons of Rev. Jonathan Fisher that I have transcribed so far were written in unlined, bound journals using his evolving “philosophical alphabet”—a personal shorthand system he developed and refined throughout his life. It began as a phonetic shorthand and gradually incorporated more symbols.

This was the first sermon I transcribed after looking through the Jonathan Fisher Shorthand Workshop materials and familiarizing myself with his script. I expected frequent Scripture references and classic Christian themes to aid in learning the letters and sounds. I soon realized I had picked the wrong sermon for a debut! As historian Herbert Butterfield noted, historical research is a “peculiar science,” because the historian engages “insight, sympathy and imagination” alongside documentary evidence,¹ to reconstruct events and portray historical figures faithfully. Delivered shortly after Fisher graduated from Harvard, while seeking a pastoral call near Boston, this sermon aimed to impress audiences grappling with the problem of evil in the world. Instead of biblical citations or evangelical themes, it brimmed with philosophical jargon, conundrums, and abstractions — a theodicy defending the goodness of the biblical God. After investing time through about 10 pages, I pressed on to finish. Every subsequent transcription, starting with Sermon #3, has proven far more enjoyable and edifying.

All of the sermons I’ve transcribed, so far, follow this format in Sermon 3:

• There is a title page, followed by the dates and locations where it was preached.
• Next, Fisher lists a few hymns for congregational singing
• A text from the Bible in Hebrew or Greek, which were as familiar to Fisher as English, providing the thesis or topic.
• Bold numbers in the text of the sermon denote the pages.
• Margin notes or references are in parentheses.
• / / indicates sermon text, added above the lines, to be inserted into the sentence.
• [ ] indicate words that the transcriptionist and the reviewer(s) are unable to discern.
• Footnotes are utilized for corrections, notes, citations, and other observations for future inquiry or development.

This is an evolving process.

Transcription

Sermon 3 — September 30, 1793

The first Things

Princeton April 27. 1794 AM.
Bluehill July 6^th. 1794. AM.

1.

Jonathan Fisher Sept. 30. 1793
Num. 3.

Preached at Wilton
A.M. Oct. 27. 1793.

Tate and Brady, 66 Psalm 3 stan.
71 Hymn 3 stan.

36 Psalm , common meter, 5 first verses.
166 hymn 2^nd book, 5 ditto.

“Ω βάθος πλούτου καὶ σοφίας καὶ γνώσεως Θεοῦ. ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ, καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ.”
Romans 11:33.

¡Oh the depth and the riches, both of and the wisdom and of the knowledge of God! How unsearchable his judgments, and his ways past finding out.

     Whether we look over our heads or under our feet; before us or behind; on the right hand or on the left, we have reason still to exclaim ¡Oh the depth! Whithersoever we turn, while the eyes of the understanding are open, a confluence of wonders rush upon 2. the mind, that it is scarce able to support their weight. But though the words of God are not as our words; Though they are high above them as the heavens are above the earth; though the holy one of Israel maketh darkness his pavilion round about him, and dwelleth in thick darkness; Yet a part of his words hath he made known to his intelligent creatures. Ye, the skirts of his robe hath he delivered to the children of men.

     While we are surveying the wonders that rise around us, the first natural inquiry is Whence are they? This inquiry leads us to the first great cause, that eternal uncreated mind from which all things else, visible and invisible flow. Here is the first and great act of faith, that upon which hangs all that is religion, namely, to believe that there is a God. 3. of this we may obtain full demonstration from his word.

1. I am that I am. This is the foundation truth of my belief; this is a truth, — has —, every other truth, as to — must perish.
2. I know that I have not always been. This truth I discover by — back in my mind, and finding that my consciousness is bounded, that within a short space a point may be assigned beyond which I had no consciousness. Therefore,
3. I am not a cause but an effect. Now every effect supposes a cause to produce it. Hence,
4. There was something before me which caused me, for the thought that I caused myself as an absurdity.
5. That something which was the cause of my existence, and consequently existed before me, was either the first cause or was not; if  4.  if the first cause, then we have arrived at the eternal being in question; for the first cause must be uncaused, consequently eternal. If it were not the first cause then it was caused by some previous cause, so to say that it caused itself is absurd for that would imply that it existed and did not exist at the same time. If it were caused by no previous cause, then that previous cause was not the first cause, and thus we have arrived at the being in question, or else that was caused by a previous, and that its cause also had a cause, and thus proceed to whatever length we please, we must at last arrive at a cause uncaused; and here we have the being, 5. here we arrive at a demonstration of this truth, There is a God.

     The second act of faith is to believe that God is perfect. That is that he is infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth. These perfections of the deity necessarily flow from his existence. These are also mutually connected, and mutually uphold each other; and cannot exist independent of every other.

1. His infinity, or omnipresence. This, as far as our finite understanding can examine, flows from his existing the first cause, thus; every effect is constantly dependent upon its cause for its existence, for the instant the cause ceases to operate, the effect ceases. 6. No cause can absolutely operate, when it is not absolutely present; not only at our earth, but also at the remotest star, there is of constant energy of the Deity operating to preserve that attraction which is necessary to every particle of nature, to preserve the universe from dissolution; consequently the Deity is present in every part of creation. For creation we can set no bounds, as far as we can extend our minds, that extends and so far God extends, and so to us is unbounded. But, suppose for a moment that God be bounded, reaching only to a further extent; be 7. yond that extent is infinity; beyond that extent, even the knowledge of God cannot extend; and consequently the first cause himself cannot know but that in that infinity of space there may be no cause coeval with himself. a suppositi[on] absurd.
2. His eternity. His existence from eternity is immediately connected with his being the first cause. He cannot put an end to his own existence, therefore if he cease to exist it must be in consequence of the energy of a superior upholding cause ceasing to operate, which makes a cause superior to the first cause which is absurd; therefore as 8. he has existed from eternity, so he must exist to eternity.
3. His immutability. The infinite and eternal first of all things; he has created all things, must know the result of all the possible combinations both of nature and spirit, therefore in the creation of all things it was infinitely easy with him so to combine the whole system of things as to produce one great whole that should be the proper subject of one immutable system of government and the whole system being thus combined even if it were sensible for him to change, provided he had no motive for changing yet in this case he had not change, for he would have no motive. 9.

 This infinity, eternity and immutability of the Deity is applicable to all his perfections.

1. His wisdom. Wisdom and knowledge in man are two distinct things; knowledge being a certainty of what is all has been present in his mind; and wisdom the rectitude of his judgment respecting what is not and has not been present to his mind. But with the Deity wisdom and knowledge being one, because all things being eternally present and with him. This wisdom is infinite because his presence is infinite; eternal because there is no source, where could derive it nor any things sufficient to — it; and immutable for the same reason. The impressions of the wisdom upon our minds, we need but examine every part of nature and make the design. 10.
2. His power. To make, discovers degrees of power. To create discovers power not less than infinite. And his power is eternal and immutable for the same reason that his wisdom is.
3. His holiness. This includes justice which is no more than holiness in his conduct as it relates more immediately to his feelings with his intelligent creatures. Holiness in general is a “perfect harmony and fitness between the conduct of a being and his relations to all other beings.” The holiness of God includes also this truth: for — is an unfitness or disagreement between the conduct of being and his relations to other beings. Thus together with his goodness, are moral perfections of the Deity, and flow from his 11. natural perfections; For he that is infinite, eternal, unchangeable both in wisdom and power he is hisself the original cause of all things must know, completely and perfectly know all relations that do, or possibly can subsist between himself and all other beings whatever and also the duties arising from those relations; and wanting no power necessary for discharging them; awed or influenced by no other being; he may have no temptation; or motive to adapt a course of conduct unsuitable to those relations. And consequently must by no moral necessity be perfectly holy just, good, and true.
4. The goodness of God. xxxx is that perfection which inclines him, if we may be allowed the ex 12. pression to make the greatest possible communication of his perfections.

      This leads to a second general consideration. Leads from cause to effect, from creator to created. Here again we may stop and exclaim ¡Oh, the depth! From the benevolence of Deity rises at once into being a vast chain of existence consisting of [  ] innumerable, ascending in beautiful gradation from the rudest things of unorganized matter up to the most exalted seraph. But as Adam was scarce in paradise before he fell; so here we scarce enter upon the creating goodness of God, before an objection comes in which at 13. first seems plausible. We find that there is in the world both natural and moral evil; now if God be the first cause of all things and be perfectly good and holy, whence is it. In answer to this it may be inferred, that God being the great first cause of all things, does not imply that he is the cause of evil as such? And so far as from being any real objection to his goodness that to a candid mind after fair examination, the introduction of evil will appear to open a way for a greater communication of good, than had have been made without it.

     God is not the cause of evil or sin. It is true he is the cause of those beings who are the cause of evil, and by not creating them he had 14. have prevented it. But this does not make him properly the cause of evil, but only a permitter of it: to suppose the Deity to be the absolute cause of evil; that evil takes place, as such, through his immediate influence would be blasphemous. But this we may suppose: namely that any plan, like that of the goal ensures the sum of happiness in the universe, notwithstanding all misery it may produce worthy to be put in execution. No there is no absurdity in supposing that the creating of intelligent beings should increase the sum of happiness. But created beings by their very nature must be imperfect in degree and must be mutable, otherwise the must 15. partake of the incorruptible nature of God. But it may be said that God can place an order of mutable beings in such a state, such a favorable state that a trial, that there shall be no moral certainty of their standing; and thus, though not a natural, yet a moral probability of their falling. This is granted and doubtless it is the case with any orders of beings that have been created. Now if it be aasked; why were not all are orders of beings placed in a like situation; it may be inferred that we are by no means certain that it would produce the greatest happiness; and even the probability lies on the other hand. Thus, the same objection, that 16. lies against any one order of beings that is created, his differing only in order of degree against every thing that could be created except one creature, in the formation of which should be exercised at once the whole power, wisdom and, goodness of the Deity. And whether any advantage in such a plan would balance —of the beauty of that endless variety, gradation and contrast, which now appears in the world, yea that are candid, say. Why may we not rather suppose that one order, being made capable of enjoying as great happiness as it is possible for 17.  an order of being alone, to enjoy, that there is still an inferior order that shall enjoy on the whole a being [  ] balance of happiness themselves, and also add greatly to the happiness of the order above them? And also that an order inferior to the second order may increase the happiness of this second order, and so on in gradation down to the meanest order conceivable? Surely there is no absurdity in the supposition, and granting it to be true, what an immense increase does it give in the sum of happiness!

     A method of reasoning upon a large scale, taking as far 18. as possible the universe comes into view, must be enough to satisfy a candid mind and with respect to the introduction of sin in the world. But here again we have reason to exclaim ¡Oh the depth! For we are here led to a further display of the riches both of the wisdom and of the knowledge of God, even in the work of man’s redemption.

     In man we find an inferior order of intelligent beings placed in a sort of trial, less favorable than that of some other orders and in such a state that he yielded to the source of temptation, and became obnoxious 19.  to the wrath and curse ‚ of God. This is a truth already established that God is a holy God, and as such he can take no complacence in sin. Therefore the sinner as a sinner God cannot love; and as an obedience as perfect as their nature admits is sin to God from all his creatures, though having once disobeyed, man by no after act of obedience make atonement for their disobedience; and as the happiness of creatures depends upon the love of their creator, sinners have no share in this love, must be miserable.  So when beings become miserable, they become objects of mercy. 20. “God” says the Apostle, “hath included all in disobedience that he might have mercy on all.”

     But here comes in the great difficulty; God denounced a curse for every break of the law; man has broken the laws and how can he escape the curse and the law still be made answerable? This is what angels may well desire to look into (Is.65.5, left margin) given God looked and there was none to help; well might there be silence and astonishment in heaven. But it was then that his own Son brought salvation. ‘Twas then that in the presence of Emmanuel he robed himself in flesh and dwelt among us! ‘Twas thus that 21. he suffered the vengeance of the broken law; ‘Twas then that he magnified it and made it answerable. ‘Twas then that he wrought out a righteousness for sinful man, where with he might class himself and be at peace with God.

     Does this appear a mystery? No wonder. This work of such magnitude that the work of creation itself, great as it is, seems to be small in the comparison. This brings into view that great mystery of the Trinity. The Father the Word and the Spirit. The Father canceling; the Word, a Son fulfilling; and the Spirit applying the great work of redemption. 22.  Hence the foundation of all our hopes; hence a beam of light in the midst of darkness; hence a key to unlock the gates of despair. This is the foundation stone of what we denominate  Christianity.  He that builds upon this foundation shall never be shaken; he that builds upon all else, when the wrath of the Lord comes in like a leveling flood, he shall be swept away into everlasting destruction.

Jesus died on the cross

     To commemorate this, we are sprinkled with water  23. which is a type of the blood of sprinkling; to commemorate this we break the break and pour forth and the wine.

 Jesus rose from the dead.

To commemorate this we assemble on the sabbath; and; O, what a godly company are then united about Christian world in celebrating the glorious theme!

Jesus is at the right hand of God.

Since he presents to his father the prayers of saints; thence it is that we may come boldly to the throne of grace. 24.

Hear us, Dear Lord, from the mercy seat, when we pray, and to the Father, Son and Holy Spirit be the kingdom, power, and glory forever.

Amen.
Jonathan Fisher

1. Herbert Butterfield, Christianity and History (New York: Charles Scribners, 1949), 17–18. ↩︎