UNIVERSITY OF CALIFORNIA. 
 
 . FROM THE LIBRARY OF 
 
 DR. JOSEPH LECONTE. 
 
 GIFT OF MRS. LECONTE. 
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 SERMONS, 
 
 
 
 AN ESSAY ON THE PENTATEUCH. 
 
 r* 
 
 BY ROBERT MEANS, A. M. 
 
 M 
 
 OF FAIRFIELD DISTRICT, S. C. 
 
 WITH AN INTRODUCTION 
 
 AND 
 
 A SERMON OCCASIONED BY HIS DEATH, 
 
 BY GEORGE HOWE, 
 
 Professor of Biblical Literature ia th Theol. Sera,, Columbia, S. C. 
 
 BOSTON: 
 
 PUBLISHED BY PERKINS AND MARVIN, 
 
 1836. 
 
//-f 
 
 
 
INTRODUCTION. 
 
 IN introducing these writings of a departed brother in 
 the ministry to the notice of the public, the editor feels that 
 he is called upon to say but little. Where the author of the 
 Sermons and Essay were known familiarly, they will need 
 no introduction to insure a favorable reception ; and where 
 he was less known, they will of themselves win for him the 
 reader's respect. While it is believed that they have an 
 intrinsic merit which will repay any one who shall peruse 
 them, it is more especially for the region in which he labored 
 that they are given to the world. They are a pleasing me- 
 morial to his many surviving friends, of one whom they 
 loved and honored. Though his head is now low, and his 
 voice silent in death, he may speak to them through these 
 pages as affectionately and impressively as when among 
 them. They will be read with profit by those who were 
 the attendants upon his ministry ; and from them all may 
 learn their duty towards God, and derive important in- 
 struction respecting his word. 
 
IV .v s INTRODUCTION. 
 
 Born to the possession of wealth, and educated for the 
 legal profession, our departed brother early renounced the 
 honors of the world which lay before him, that he might 
 preach the gospel of Jesus Christ, which he had chosen as 
 his guide, and had found a consolation to his heart. Though 
 his name never travelled far beyond the bounds of his native 
 State, he deserved to be extensively known ; for wherever 
 the qualities of his mind and heart were appreciated, they 
 gained for him respect and strong attachment. 
 
 For a narrative of his life, the reader is referred to the 
 Sermon at the close of this volume. 
 
 Mr. Means died on the 17th of January, 1836, at the 
 early age of thirty-nine years, after a confinement to his 
 chamber of only a few days. That religion which he had 
 early chosen as his portion, and which he had spent his life 
 in recommending to others, sustained him in view of ap- 
 proaching dissolution, and the expressions of resignation and 
 trust in God, which he uttered as his end approached, will 
 be remembered long by the several branches of the numerous 
 and affectionate family who crowded around his dying bed, 
 and, while he remained on earth, looked to him as their 
 counsellor and example. 
 
 The author of the Sermons and Essay which are now 
 presented to the reader, was tall and commanding in person, 
 dignified and polished in manners, an object of attraction to 
 the stranger, and of admiration to those who stood to him in 
 the relation of kindred, or were included in the circle of 
 friends. His voice was melodious, the expression of his 
 countenance in conversation animated, his manner kind and 
 amiable, his knowledge in the walks of literature extensive, 
 his interest in the topics which have agitated the public mind 
 
INTRODUCTION. V 
 
 deep, his love of his native State pure and fervent. The 
 writer of these lines is not alone in the estimation he has 
 formed of the character of Mr. Means. 
 
 The following letter, written by the Hon. Mr. Preston to 
 Dr. David Means on hearing of his brother's death, shows 
 the manner in which he was esteemed by that distinguished 
 senator. 
 
 " I am sure I need not tell you how deeply I sympa- 
 thize, or rather, participate with you in this heavy affliction 
 with which it has pleased Providence to visit us. As no 
 one possessed more qualities to attract esteem and affection, 
 so no one was the centre of a more devoted circle than that 
 which now deplores the loss of our friend and brother. 
 With so cultivated an understanding, with so pure a heart, 
 with such exalted piety, and such generous devotion to wise 
 and benevolent purposes, there is something that strikes the 
 mind as mysterious in the fact as well as in the manner of 
 his death. It adds at once to our grief and to our conso- 
 lation that he met his death with more composure than we 
 can contemplate it. His perfect fitness for life made him 
 ready for death. That which makes us mourn the more, 
 made him the more resigned ; and I hear that he approached 
 his end with that quiet and confiding acquiescence in the 
 decrees of Providence, which his precepts and example 
 through life had taught to others. I have not known a man 
 who united in so eminent a degree, the highest qualities of a 
 gentleman and a Christian ; in whose life and conversation 
 there was such a uniform beauty, or whose amiable character 
 resulted so much more from the presence of virtues, than the 
 absence of faults. The generous impulses of his heart had 
 prompted him to cultivate his mind as a duty, and his cul- 
 
Tl INTRODUCTION. 
 
 tivated mind had regulated, refined, and exalted the impulses 
 of his heart, and this blending of his moral and intellectual 
 being, made him a man to be loved and venerated. I hope 
 that my long and tender friendship for him, entitle me to 
 mingle my griefs with those of his family." 
 
 Mr. Means's mind was not characterized by brilliancy so 
 much as by strength and independence. His favorite studies 
 are said, by those best acquainted with his pursuits, to have 
 been mathematics and metaphysics. His taste was correct 
 and chastened. The Sermons which occupy this volume 
 will show to the reader the marks of correct sense, expressed 
 in an easy and harmonious style. As specimens of compo- 
 sition, those of them which were the most carefully written, 
 are entitled to praise for purity, clearness and succinctness, as 
 well as for their moral excellence. The Essay on the Pen- 
 tateuch, as the prefatory article prefixed to it informs us, was 
 written in answer to the pamphlet of Dr. Cooper on the 
 same subject. The Geological theory adopted by this 
 gentleman, then the president of South Carolina college, is 
 irreconcilable with the commonly received interpretation of 
 the Mosaic Cosmogony. Dr. Cooper proceeded, therefore, 
 as many others who did not believe in the plenary inspiration 
 of the Scriptures have done before him, to disprove the 
 genuineness of the Pentateuch as a writing of Moses. 
 
 Mr. Means, by his Essay in answer to Dr. Cooper, per- 
 formed a service acceptable to the Christian public : and he 
 received from several individuals entitled to great respect, 
 their thanks for the service thus rendered to the cause of 
 revelation.* The Essay is commended to the perusal of all 
 
 * Among others, from bishop Bowen of Charleston, who, in a letter to 
 Mr. Means, acknowledged his obligations for the satisfaction the Essay in 
 question had afforded him. 
 
INTRODUCTION. Vll 
 
 interested in such inquiries, and of all who would be pre- 
 pared to meet the objections of infidels. It will be found 
 preceded in the present volume by an historical account of 
 the controversy on the Pentateuch, from its commencement 
 to the present time, which has been drawn up by the editor. 
 Some of the Sermons in this volume were selected more 
 for the subjects of which they treat, than for any un- 
 usual marks of care apparent in their composition. The 
 whole are believed to afford a fair specimen of the author's 
 ordinary style of preaching. That they may tend to per- 
 petuate his memory in the recollections of the wise and 
 good, and may afford instruction and consolation by the 
 truths they teach, now that the voice which gave them 
 utterance is silent in death, is the desire and prayer of the 
 editor. Their amiable author passed away from his earthly 
 labors in the midst of his days, when apparently the field of 
 effort and the sphere of usefulness were widening around 
 him. His entrance upon the stage of life was early, his part 
 was soon performed, and early and mournful was his exit. 
 He has passed, we believe, to the realms of peace, and a 
 re-union with those pious friends who went before him has 
 already taken place. Let us all work while it is called 
 to-day. Let us show by our deeds that we regard heaven 
 as the only place of rest. Soon, we too, if found faithful, 
 shall hear a voice saying, " Come up hither." May we then 
 ' ascend up to heaven in a cloud, and our enemies behold ' 
 our escape from sin and death with unavailing regret. 
 
 THEOL. SEM. COLUMBIA. ) 
 September, 1836. 5 
 
CONTENTS. 
 
 SERMON I. 
 
 The Trial of Abraham's Faith. Gen. xxii. 2, 17 
 
 SERMON II. 
 
 On Resting in Earthly Good. Job xxix. 18, 29 
 
 SERMON III. 
 The Rich Man. Luke xii. 20, 41 
 
 SERMON IV. 
 The Sinner's Destruction Certain. Ezek. xxxiii. 11, .... 54 
 
 SERMON V. 
 
 Necessity of Seeking True Religion. Matt. vi. 33, .... 66 
 
 SERMON VI. 
 
 The Death of the Righteous. Numb, xxiii. 10, 77 
 
 2 
 
X CONTENTS. 
 
 SERMON VII. 
 
 The Heavenly State. 1 John iii. 2, 90 
 
 SERMON VIII. 
 
 The Discouragements and Consolations of the Christian Min- 
 ister. Isa. xlix. 4, ". 101 
 
 SERMON IX. 
 
 Our Father which art in heaven. Matt. vi. 9, Ill 
 
 SERMON X. 
 Thy kingdom come, thy will be done. Matt. vi. 10, . . . . 119 
 
 SERMON XI. 
 Give us this day our daily bread. Matt. vi. 11, 127 
 
 SERMON XII. 
 Lead us not into temptation. Matt. vi. 13, 134 
 
 SERMON XIII. 
 For thine is the kingdom. Matt. vi. 13, \ 140 
 
 SERMON XIV. 
 
 Faith which worketh by love. Gal. v. 6, 147 
 
 SERMON XV. 
 
 Christ's exposition of the sixth commandment. Matt. v. 21, 22, 159 
 
 SERMON XVI. 
 
 Genuineness and Authenticity of the Old Testament. Luke 
 
 xxiv.44, 171 
 
CONTENTS. XI 
 
 SERMON XVII. 
 
 Authority of the Old Testament. Argument from Prophecy. 
 
 2 Peter i. 21, ................ 187 
 
 SERMON XVIII. 
 
 Sufficiency and Authority of the Christian Scriptures. 2 Tim. 
 
 iii. 15, .............. .'; V . 200 
 
 SERMON XIX. 
 Utility of the Scripture Histories. 1 Cor. x. 11, ..... 212 
 
 SERMON XX. 
 
 On Philosophizing in Religion. Col. ii. 8, ....... 224 
 
 SERMON XXI. 
 
 The Divine Authority of the Christian Sabbath. Rev. i. 10, . 237 
 
 SERMON XXII. 
 
 Importance of Early Piety. Eccl. xii. 1, . . . ' f . *. , n ,._. 249 
 
 Preached on the Sabbath preceding the administration of the Lord's Supper. 
 
 SERMON XXIII. 
 
 Christ our Passover. 1 Cor. v. 7, . . . / .' i . . . . 262 
 
 Preached at the meeting of Presbytery, at Black River, April, 1833. 
 
 SERMON XXIV. 
 " It is finished." John xix. 30, ........... 274 
 
 A Communion Sermon. 
 
 SERMON XXV. 
 A Funeral Discourse. Ps. cii. 2427, ......... 286 
 
 Occasioned by the death of Thomas Taylor, Jun., Columbia, 1825. 
 
XH CONTENTS. 
 
 SERMON XXVI. 
 A Funeral Discourse. Eccl. ix. 5, 6, 
 
 Preached December, 1825, in the House of Representatives, on the occasion of the death of 
 Messrs. James and Campble. 
 
 SERMON XXVII. 
 A Funeral Discourse. Matt. xvi. 24, 311 
 
 SERMON XXVIII. 
 A Sermon for the New Year. Heb. xi. 13, 321 
 
 Preached January 1, 1825. 
 
 SERMON XXIX. 
 On Neglect of Religion. Acts xvii. 32, 333 
 
 SERMON XXX. 
 
 On Neglect of Religion. Acts xvii. 32, . 343 
 
 SERMON XXXI. 
 The Import and Use of Infant Baptism. Mark x. 13, 14, 16, . 353 
 
 SERMON XXXII. 
 The Wedding Garment. Matt. xxii. 12, 13, 365 
 
 SERMON XXXIII. 
 The Sinner urged to a Choice. Deut. xxx. 19, 372 
 
 SERMON XXXIV. 
 On Union with Christ. John xv. 5, . . 386 
 
 SERMON XXXV. 
 On Hearing the Word. Luke viii. 18, 396 
 
CONTENTS. Xlll 
 
 ESSAY ON THE PENTATEUCH. 
 
 Considerations respecting the Genuineness of the Pentateuch, 
 with special reference to a pamphlet entitled " The Con- 
 nexion between Geology and the Pentateuch : By Thomas 
 
 Cooper, M. D." 411 
 
 Note by the Editor, 413 
 
 Preface, 421 
 
 SECTION I. Introduction, 423 
 
 II. The Pentateuch traced to the Babylonish Captivity, 429 
 
 III. Concerning the agency of Ezra, in reference to 
 the Pentateuch ; the authority of the books which 
 bear his name, and the subject of the Jewish 
 canon in general, 440 
 
 IV. Of the agency of Ezra, in relation to the Penta- 
 teuch, as appears from history, as affirmed by 
 tradition, and as indicated by the probabilities of 
 
 the case, 456 
 
 V. Various theories respecting the origin of the Pen- 
 tateuch Positive evidence that it is the production 
 of Moses, 466 
 
 VI. Positive evidence of the Mosaic origin of the 
 
 Pentateuch, continued, 478 
 
 VII. The Pentateuch not fabricated in an age subse- 
 quent to that of Moses, 485 
 
 VIII. First objection to the genuineness of the Penta- 
 teuch Alleged anachronisms, 493 
 
 IX. Second objection to the genuineness of the Pen- 
 tateuch. Passages incompatible with the actual 
 circumstances of the reputed author. Deut. i. 1. 
 Meaning of the Hebrew word lay (eber,) and the 
 Greek IleQav, (Peran,) 505 
 
 X. Objection to its genuineness derived from the oc- 
 currence of passages incompatible with the known 
 sentiments of Moses, 520 
 
XIV CONTENTS. 
 
 SECT. XL Objections particularly referring to the Book of 
 
 Genesis, 535 
 
 XII. Objection to its genuineness, derived from the 
 alleged fact, that Moses was unacquainted with 
 Hebrew, the Egyptian being his vernacular lan- 
 guage, 550 
 
 XIII. Alleged impossibility of such a work having been 
 produced in the age of Moses, derived from a 
 consideration of the characters then used in writ- 
 ing, and the substances upon which they were 
 impressed, 560 
 
 XIV. Did there exist in the age of Moses any suitable 
 material, upon which the Pentateuch might have 
 been written ? 572 
 
 XV. Conclusion, 582 
 
 SERMON. 
 
 A Sermon occasioned by the death of Rev. Robert Means. 
 
 2 Kings ii. 12, 591 
 
SERMONS. 
 
SERMONS. 
 
 SERMON I. 
 
 THE TRIAL OF ABRAHAM'S FAITH. 
 
 GENESIS xxii. 2. 
 
 And He said, Take now thy son, thine only son Isaac, whom 
 thou lovest, and get thee into the land of Moriah ; and 
 offer him there for a burnt-offering upon one of the 
 mountains which I will tell thee of. 
 
 THE history of which these words form a part, 
 is, in all respects, one of the most remarkable 
 portions of the sacred volume. The persons in- 
 terested the command given the result in which 
 it issued, all deserve attention. 
 
 In order to understand this passage, it will be 
 necessary to turn our attention to the previous 
 incidents in the life of the remarkable man to 
 whom it was addressed. No one of their ancestors 
 commanded, in so high a degree, the veneration of 
 3 
 
 
18 TRIAL OF ABRAHAM'S FAITH. SER. 1. 
 
 the Jewish race, as did the patriarch Abraham. In 
 him, that strong distinction which separated them 
 from the residue of human kind, had its origin. On 
 him, were first bestowed the peculiar privileges in 
 which they excelled. Nor has the reverence and 
 admiration with which he is contemplated, been 
 confined to his own descendants. It is also felt by 
 Christians, who recognize in him one whom the 
 Almighty honored who was a high example of 
 human virtue, and who was called the friend of 
 God and father of the faithful. In obedience to 
 the divine command, he had left his native country 
 in order that he might dwell as a stranger in a land 
 which should nevertheless become the inheritance 
 of his children. Such was the promise of God, 
 and with it was connected the assurance that an 
 exceedingly numerous posterity should descend 
 from him. Nor was the gratification derived from 
 this hope all that he possessed. His seed was not 
 only to become as the stars of heaven for multitude, 
 but in them all the families of the earth should 
 be blessed. The appointed and glorious Deliverer 
 of human kind was to arise among them. 
 
 The deferred accomplishment of the promise 
 might have produced distrust in one less confident 
 of the divine faithfulness. The constancy of his 
 faith was rewarded in the birth of Isaac ; and near 
 seventeen years had passed since that event to the 
 period at which we have taken up his history. 
 
SER. 1. TRIAL OF ABRAHAM'S FAITH. 19 
 
 The child of promise was growing up to manhood. 
 Every thing combined to endear him to a father's 
 heart, and hopes long and fondly cherished were in 
 the progress of their fulfilment, when the singular 
 and awful command was given by Jehovah, " Take 
 now thy son, thine only son Isaac, whom thou 
 lovest, and get thee into the land of Moriah ; and 
 offer him there as a burnt-offering upon one of the 
 mountains which I will tell thee of." 
 
 It is intended, on the present occasion, to make 
 some observations on the narrative to which this 
 passage has relation. 
 
 It appears, then, that in the early ages of the 
 world, direct communications had often taken place 
 between God and men. These had been frequently 
 enjoyed by Abraham himself. While in Ur of the 
 Chaldees, before he dwelt in Haran, he had been 
 commanded by the Almighty to separate himself 
 from his friends and his kindred, and go into a land 
 which should be shown to him. This command 
 had been repeated in Haran. Afterwards, when 
 he had entered Canaan, God appeared to him in 
 the plain of Moreh and promised to him the land 
 in which he then was. Subsequently to this, the 
 word of Jehovah came to him in a vision to assure 
 him of a numerous posterity. And again, pre- 
 viously to the birth of Isaac, the Lord appeared to 
 Abraham and said, I am the Almighty God ; walk 
 before me and be thou perfect, and I will make my 
 
20 TRIAL OF ABRAHAM'S FAITH. SER. 1. 
 
 covenant between me and thee, and will multiply 
 thee exceedingly. And finally, we note the divine 
 communication made to this distinguished man, 
 which is contained in the text. 
 
 The inquiry may be here proposed, Why is it, 
 that under the present dispensation of things, we 
 do not observe such intercourse existing between 
 God and any of his creatures. It will not be 
 difficult to find a reason for this, in the fact that 
 men in the early ages of the world and at the 
 present period are very differently situated. Now, 
 we have a written communication from heaven, 
 fully teaching us what God is, and what he requires 
 of us. Then, no such thing existed. The first 
 parents of the human race had been favored with 
 certain manifestations of their Creator. Among 
 their immediate descendants, the knowledge of God 
 existed by means of oral tradition ; and when, 
 under peculiar circumstances, they needed en- 
 couragement, or were required to perform some 
 special duty, Jehovah, in some manner, revealed 
 himself to individuals. 
 
 Let us proceed to form an estimate of the 
 conduct of Abraham in the trying situation in which 
 he was now placed. He obeyed the divine com- 
 mand, and, leaving his residence in the southern 
 part of Canaan, went three days' journey to the 
 place which had been pointed out to him. There, 
 leaving his attendants, accompanied by his son, 
 
SER. 1. TRIAL OF ABRAHAM'S FAITH. 21 
 
 he proceeded to perform the awful task assigned 
 him, when he was arrested by a divine command. 
 His obedience was proved, but the consolation of his 
 age, and the ground of his hope for distant genera- 
 tions was spared to him. 
 
 It has been alleged, that the patriarch's conduct 
 was unlawful, and that the narrative of it violates 
 nature and probability. But, surely, if the matter 
 be rightly considered, the first allegation cannot be 
 supported. He acts virtuously and lawfully who 
 acts consistently with the will of God : for this is 
 the sole measure of virtue. There are certain 
 ordinary means by which a knowledge of this will 
 is attainable. One of these is conscience, which is 
 an inward judgment concerning actions as right or 
 wrong. Another is the revelation which God has 
 made of himself in sacred Scripture. Besides 
 these, we may suppose the Almighty to give some 
 intimation of his will to a particular individual. 
 And in this case, it might become the duty of that 
 individual to do what under other circumstances it 
 would be criminal to attempt. Thus was it with 
 Abraham. To take away the life of any human 
 being is, abstractedly considered, an evil, and much 
 more so to deprive of life one who has extraor- 
 dinary claims upon our regard. But this act ceases 
 to be criminal under certain circumstances. In 
 lawful warfare, or in conformity with the decisions 
 of public justice, death may be inflicted, and the 
 
22 TRIAL OF ABRAHAM'S FAITH. SER. 1. 
 
 instrument of its infliction does not receive our 
 condemnation. And much farther shall we be from 
 censuring, when a distinct and special command of 
 God has sanctioned the act. Now the question is, 
 Was the divine will thus intimated to Abraham ? 
 There is no doubt but that such was his impression 
 the record which we have of his conduct is a 
 proof that it flowed from such a belief. But should 
 he have acted under the influence of this per- 
 suasion? Should he not have distrusted his senses? 
 Was there not reason to apprehend some diabolical 
 illusion which impelled him to so terrible a deed ? 
 These are questions which have been urged. In 
 replying to them, 1 would observe in general, that 
 the patriarch must have been thoroughly convinced 
 of the reality of the message which he supposed 
 himself to have received. It required the perform- 
 ance of an act from which every feeling of his soul 
 revolted, and which carried with it destruction to 
 his dearest hopes. He was ordered to sacrifice his 
 son his only and beloved son. And say, ye who 
 know what are a father's feelings toward his child, 
 would he have lightly performed such an act? 
 Remember the emotions with which ye have hung 
 over the sick or dying bed of your offspring, and 
 regarded the wasting progress of disease, and 
 anticipated the moment when what was once 
 blooming and beautiful, full of interest and affec- 
 tion, should become pallid, and cold, and uncon- 
 
SER. 1. TRIAL OF ABRAHAM'S FAITH. 23 
 
 scious, and an object which ye would fain have 
 removed from your sight. Think of this and 
 believe that Abraham was not deluded by some 
 passing impression upon the mind, but acted under 
 the true and perfect persuasion that God, from 
 whom all blessings flow, had now required this 
 severe proof of obedience. 
 
 Many communications had been made to this 
 favored servant of Jehovah ; in none of them had he 
 been deceived. He had doubtless become able 
 correctly to discriminate between a divine command 
 and the dictate of a phrensied imagination, or of 
 deluded senses. 
 
 We are the more assured of this fact in the 
 present instance, because the thing enjoined was nofc 
 to be done at once ere an enthusiastic persuasion 
 of duty could have time to wear away ; but before 
 its performance, three days were to intervene and a 
 considerable journey to be accomplished. During 
 this time and with so awful a scene before him, it 
 is not to be doubted that he would scrupulously 
 examine into the obligation which impelled him to 
 enter upon it. 
 
 But admitting that the conduct of Abraham was 
 not unlawful, acting as he did under the authority 
 of a divine injunction ; still the objection recurs, that 
 the narrative before us is unnatural, and therefore 
 improbable. It is not to be believed, say some, that 
 a father so affectionate as the patriarch is repre- 
 
24 TRIAL OF ABRAHAM'S FAITH. SER. 1. 
 
 sented to be, could, under any circumstances, take 
 away the life of his child. The objection has its 
 origin in an ignorance of the capabilities of the 
 human heart when influenced by a sense of duty, 
 even though it should be a mistaken one. We 
 might be satisfied of its futility, by a reference to 
 facts recorded in profane history. If a virtuous man 
 and affectionate father could doom to death children 
 who had designed to subvert their country's liber- 
 ties if such an one could sacrifice a son to a high 
 sense of the duty of military subordination much 
 more might Abraham have gone so far in opposition 
 to his natural feelings, when he had received a 
 special command from God, whom he knew to be 
 at once just and merciful. But we have no occasion 
 to dwell upon this consideration. There is an 
 observation of St. Paul which places the conduct of 
 the patriarch in a just light. It occurs in the 
 Epistle to the Hebrews, xi. 17 19. "By faith 
 Abraham, when he was tried, offered up Isaac : and 
 he that had received the promises offered up his 
 only-begotten son, of whom it was said, ' That in 
 Isaac shall thy seed be called ; ' accounting that 
 God was able to raise him up, even from the dead." 
 It was this thought which fortified Abraham's 
 heart in the extremity of his sorrow. God had 
 promised, that in Isaac he should possess a numerous 
 posterity. This was yet unfulfilled to any extent ; 
 and the command which was given, seemed to cut 
 
SER. 1. TRIAL OF ABRAHAM'S FAITH. 25 
 
 off all hope of its accomplishment. Still he hesi- 
 tated not to obey. He had faith in God. He knew 
 that the divine precept and promise must be con- 
 sistent, and he believed that rather than the latter 
 should fail, God would raise up his son from the 
 dead. Supported by this high confidence, he was 
 enabled to perform a duty, to which the feelings of 
 human nature would, in many instances, afford an 
 insuperable obstacle. 
 
 But it has also been objected, that the conduct 
 which is here ascribed to the Almighty, is incon- 
 sistent with the perfections which we suppose to 
 belong to him. We cannot perceive the validity of 
 this objection. Certainly, all creatures belong to 
 God : for sufficient reasons he may require of 
 them self immolation, or the sacrifice of those who 
 are dearest to them. These reasons we can only 
 apprehend so far as he reveals them, and then they 
 can be but imperfectly appreciated by us. In the 
 present instance, however, we need experience no 
 difficulty. God never intended to have Isaac 
 sacrificed. His command was given to prove the 
 faith and obedience of Abraham not for the satis- 
 faction of the divine mind, for in that there was 
 no ignorance of what would be the result ; but in 
 order that he might become an example to all ages, 
 of unwavering faith and unhesitating obedience. 
 
 The remarks which have on the present occasion 
 been offered, are designed to place in a proper light 
 4 
 
26 TRIAL OF ABRAHAM'S FAITH. SER. 1. 
 
 an important and interesting portion of sacred 
 writ. But we are not to rest here : " All Scripture 
 is profitable for our instruction in righteousness." 
 "Whatsoever things were written aforetime, were 
 written for our learning," and all things which 
 happened to saints of old are examples to us, and 
 are recorded for our admonition. 
 
 From a view of the transaction which we have 
 been considering, we may learn the nature arid 
 efficacy of that faith for which Abraham was so 
 celebrated, and which is urgently enjoined upon 
 ourselves. 
 
 " Faith is a reliance upon the testimony, and a 
 confidence in the goodness and justice of God." In 
 other words, it is such a reliance of soul upon God, 
 that we yield unhesitating credence to all he says, 
 and believe that he is righteous and merciful in all 
 that he commands. 
 
 This statement is supported by the history before 
 us. Abraham trusted the divine promise when the 
 only means of its accomplishment seemed about to 
 be frustrated. He was confident that God acted 
 with propriety even when he gave a command the 
 nature of which was appalling and the reasons of 
 which he could not conceive. The consequences 
 were happy. He who proved himself willing to give 
 up his most cherished comfort, was relieved from the 
 painful necessity of doing so. The singular favor 
 with which he had been regarded by the Almighty 
 
SER. 1. TRIAL OF ABRAHAM^ FAITH. 27 
 
 was continued to him. In a word, Abraham believed 
 in God, and it was counted to him for righteousness. 
 
 Let us, then, brethren and friends, imitate this 
 illustrious example of faith and obedience. To us 
 God has made various communications in his writ- 
 ten word. He has promised to us the spiritual 
 blessings which the patriarch inherited, and which 
 are in reserve for all who love God. Shall we not 
 believe this promise? What, although these blessings 
 exist in another world, and our eyes see them not, 
 and the path which leads to them lies through the 
 gloomy vale of death ? Have we not the testimony 
 of God concerning them ? Did not Abraham, in 
 reliance upon the divine command, leave his own 
 country, not knowing whither he went ? And shall 
 not we regard the injunction which bids us seek the 
 kingdom of heaven ? Let us not, through unbelief, 
 forfeit our portion in that kingdom. If we do, 
 another and far different portion awaits us. With 
 the unbelieving, we shall die without hope, and 
 share with them eternal condemnation. 
 
 Let us, in fine, imitate the obedience as well as 
 the faith of Abraham. Our trials are not comparable 
 to his. God does not require from us the awful 
 instance of devotion which we have been consider- 
 ing to-day. But he requires us to renounce all sin, 
 to fear and worship him, to believe in his Son and 
 trust on him : and without enjoining it upon us to 
 be instrumental in the destruction of our own 
 
28 TRIAL OF ABRAHAM'S FAITH. SER. 1. 
 
 comforts, when those comforts are taken away, he 
 expects that, with acknowledgment of his righteous- 
 ness, we should submit to his will. 
 
 Are not these requisitions reasonable ? In living 
 to the glory of God, we secure the highest enjoy- 
 ment. In believing on the Saviour, we obtain 
 exemption from future wretchedness, and receive a 
 title to eternal life. Let us, then, be stirred up by 
 the contemplation of those worthies, who, having 
 died in faith, now inherit the promises : imitating 
 their conduct, we shall attain their blessedness, and 
 finally be admitted to that glorious assembly, where 
 we shall see " God the judge of all, and Jesus the 
 mediator of the new covenant, and the spirits of the 
 just made perfect." 
 
SERMON II. 
 
 ON RESTING IN EARTHLY GOOD. 
 
 JOB xxix. 18. 
 
 Then I said, I shall die in my nest, and I shall multiply my 
 days as the sand. 
 
 THE chapter from which this passage is taken, 
 contains a beautiful and striking representation of 
 great worldly prosperity, associated with a high 
 degree of moral excellence. Toward Job the favor 
 of the Almighty had been remarkably displayed. 
 He was blest with inward peace and joy, and he 
 was enriched with many outward possessions. 
 With these, were connected other distinctions the 
 most gratifying to the human mind ; the reverence 
 of the young, the esteem of the aged, the respect 
 of nobles and princes ; and what was most delight- 
 ful of all, the blessing of those who were ready to 
 
30 RESTING IN EARTHLY GOOD. SER. 2. 
 
 perish, upon him who had delivered the poor that 
 cried, and the fatherless, and him that had none to 
 help him ; who had caused the widow's heart to 
 sing for joy, who had been eyes to the blind and 
 feet to the lame. 
 
 Of a condition thus distinguished by the favor 
 of God, the practice of virtue and piety and the 
 veneration of men, it would not seem unreasonable 
 to say that it would be stable ; at all events, as 
 much so as any thing belonging to earth. Accord- 
 ingly, he who enjoyed such prosperity was lulled 
 into a feeling of security. He said, " I shall die in 
 my nest, I shall multiply my days as the sand." 
 The hope was delusive, the confidence was 
 destroyed. Adversity assailed him in his pos- 
 sessions, in his family, in his own person. He 
 became poor, was bereaved of all his children, was 
 subjected to a disease loathsome and intolerable,, 
 Nor was he allowed to cherish the confidence that 
 God was still his friend, notwithstanding the dark- 
 ness of his dispensations. There were those 
 around him, who, mistaking the intention of those 
 dispensations, harassed him with accusations of 
 wickedness and admonitions to repent. 
 
 We can well conceive how intense, under these 
 circumstances, must have been his sufferings ; and, 
 in contrasting them with his former condition, we 
 have a most affecting example of the vicissitudes 
 to which human beings are liable in the present 
 
SER. 2. RESTING IN EARTHLY GOOD. 31 
 
 life. There are instances where the fall has been 
 from a greater height, in a more extraordinary 
 manner, and to a greater and more irrecoverable 
 depth ; and, when we call to our remembrance 
 one, who, rising from an humble condition, attained 
 to an eminence unsurpassed by man, and menaced 
 with subjugation the whole civilized world and 
 when we observe him almost in an hour hurled 
 from that eminence, exchanging an empire for a 
 barren isle in a distant ocean, uncontrolled authority 
 for a captivity to be alone terminated by death, 
 when such things pass under our view or occur to 
 our recollection, we are amazed we have proof 
 undeniable, that the extremes of prosperity and 
 adversity are oftentimes most suddenly exchanged. 
 But such examples as these are not so useful or 
 affecting to us as those occurring under the ordinary 
 circumstances of human society. One of the former 
 is presented perhaps in an age, and affords a solemn 
 memento to monarchs, and heroes, and conquerors. 
 The latter are continually brought under view ; 
 they exist in conformity with the general destiny 
 of the human race. To the mournful reverse we 
 are contemplating, ourselves are exposed. The 
 secondary causes inducing it are always ready, and 
 God may at any time bring them into operation. 
 Were we, therefore, to learn wisdom from the 
 experience of others, or were we to derive a lesson 
 from our own, we should be convinced that humaa 
 
32 RESTING IN EARTHLY GOOD. SER. 2. 
 
 happiness is continually liable to decay and destruc- 
 tion, that we should not therefore rely upon its 
 permanence. 
 
 Yet, are views very different from this cher- 
 ished by us, and every man is inclined to indulge 
 in the confidence expressed by Job " I shall die 
 in my nest, and I shall multiply my days as the 
 sand." A disposition to take up our rest, to 
 receive our portion in this life, may be stated as an 
 universal characteristic of our race. And here the 
 inquiry is presented, Why is it thus ? Since this 
 world is a state of imperfect knowledge, goodness, 
 and happiness, and the world to come exhibits a 
 great enlargement of these ; and since the one 
 exists but for a time, the other throughout eternity, 
 it would seem strange that men should cling to the 
 former, and regard the entrance upon the latter as 
 a subject of dread. And yet, that this should be 
 the fact with respect to the irreligious man, fur- 
 nishes in reality no occasion of surprise. In this 
 life only he has hope ; beyond it, is to him a region 
 of darkness. It may be, that he shall have no 
 existence beyond the grave. It is certain, that he 
 has no reasonable ground upon which to rest the 
 expectation of renewed and increased happiness. 
 The belief of immortality is alone supported by 
 considerations which excite in his breast the most 
 painful apprehensions of evil. No wonder, then, 
 that all his thoughts, all his affections, all his hopes, 
 
SER. 2. RESTING IN EARTHLY GOOD. 33 
 
 are conversant with temporal things. It is proper 
 that he should cherish the only happiness which he 
 enjoys or hopes for. It is natural that he should 
 endeavor to keep out of view, that he should 
 earnestly deprecate an event which may turn all 
 his joy into the bitterest sorrow. 
 
 But why should the Christian be wedded to 
 earth and its enjoyments ? Why should he wish a 
 prolonged life, when there is laid up for him an 
 inestimable treasure in the heavens ; when the 
 happiness which awaits him exceeds what eye hath 
 seen or mind conceived ? Ought he riot rather to 
 pray for deliverance from this world's bondage ? 
 Ought not the hour which terminates his earthly 
 career, to be regarded as the period when the accom- 
 plishment of our hopes shall take place ? It would 
 be thus, were it not that his views of the future life 
 are imperfect; that his faith often needs confirmation 
 and increase. It was the exclusive privilege of the 
 great Apostle of the Gentiles to be translated into 
 the third heaven ; to hear words unutterable, and to 
 behold things indescribable. Our knowledge of 
 futurity is not derived from sight, but faith ; and 
 this may be weak or strong in different Christians. 
 At different times it may vary in strength in the 
 same individual. Now, although the faith of the 
 weakest Christian, concerning the realities of 
 another world, is sufficiently strong to enable him 
 to have an habitual reference to them, and to 
 5 
 
34 RESTING IN EARTHLY GOOD. SER. 2. 
 
 influence him to work out his salvation, yet it is 
 not so clear as to produce in his mind an abiding 
 conviction, that to depart and be with Christ is far 
 better than to dwell in a world where sin and 
 sorrow are ever assailing us. There are periods 
 when Christians do experience this conviction ; 
 when the mind's eye is intensely fixed upon things 
 not visible to the bodily organ ; when there is an 
 abstraction from earthly concerns ; when sin, and 
 vanity, and sorrow are forgotten or remembered 
 only to be exhibited in strong contrast to all that 
 is opposite to them ; when the period is anticipated 
 at which God shall wipe away all their tears, 
 relieve them from all spiritual as well as natural 
 evil, and receive them into a state of glory and 
 happiness which shall never end. Such are the 
 scenes upon which the Christian's mind sometimes 
 dwells with an intensity of meditation, which 
 subdues in him the too strong love of life, and which 
 nourishes the earnest desire of immortality. Such 
 cannot, however, under ordinary circumstances, be 
 his uniform or even habitual frame of mind. At 
 other times, although there should be no diminution 
 of religious zeal or pious feeling, there will be an 
 obscuration of the views which faith had presented ; 
 and in consequence, the want of that entire willing- 
 ness of which we have spoken, to encounter the 
 closing scene of life. 
 
 But in addition to the reasons derived from the 
 
SER. 2. RESTING IN EARTHLY GOOD. 35 
 
 obscurity of faith, there are others which induce a 
 wish to be established in our present possessions. 
 A certain portion of good is allotted to us in life. 
 It is natural for us to employ it in such a manner 
 as will most minister to our gratification. But to 
 enjoy felicity in its highest degree, there must be 
 no reference to its interruption or termination. 
 The occurrence of such an idea will inflict positive 
 pain, or, at all events, dirninish our pleasure. For 
 this cause, although we may have a higher happi- 
 ness in prospect, we had rather repose ourselves in 
 the confidence of possessing a present inferior good, 
 which we hope is to be permanent. We are the 
 more prone to do this, inasmuch as the heavenly 
 inheritance is not to be obtained without previously 
 encountering many and serious calamities, and 
 without the intervention of the gloomy period of 
 death. The man destitute of earthly comfort and 
 harassed by the ills of life, who has hope of a 
 happy immortality, may long indeed for the ending 
 of his probation here. But those who are at ease 
 in their possessions, even although the inheritance 
 of heaven may be theirs, have their aspirations after 
 its enjoyment checked by the consideration of the 
 thick darkness which must precede the revelation 
 of eternal day. 
 
 These are some of the reasons why men, religious 
 as well as irreligious, are generally disposed to take 
 up their rest in this life, and to indulge the hope 
 
 / THI 
 {UNIVERSITY 
 
 v. o^ 
 
36 RESTING IN EARTHLY GOOD. SER. 2. 
 
 that their days shall be multiplied as the sand. 
 But how unwise is this conduct; how fallacious 
 this hope, must be exceedingly obvious to every 
 reflecting mind. What is daily occurring in the 
 world should afford us instruction on this subject. 
 We may visit the mansion of joy and behold shining 
 faces indicating hearts free from care and full of 
 pleasure. The circle of friendship is complete. 
 Each is happy in rendering others so. In the con- 
 sciousness of present happiness, any change of 
 condition is unthought of. And yet how many 
 thousand occurrences are there which may reverse 
 all these appearances. An hour may suffice to 
 bring on gloom, and sorrow, and the withering of 
 all their hopes. 
 
 We may behold an individual confident of life, 
 exulting in worldly distinctions, abounding in 
 wealth, reaping every gratification, and we shall 
 to-morrow see him not again. He has passed from 
 the land of the living. His distinctions have not 
 profited him. His possessions he has left to others. 
 His enjoyments on earth have come to an end. 
 
 Such things in regard to others come under our 
 daily observation. Such we may reasonably antici- 
 pate for our destiny, judging of the future by the 
 past. Our own experience, although less extensive, 
 perhaps less striking, is in no respect deviating 
 from the general experience of mankind. It may 
 have been the peculiar felicity of some of us, never 
 
SER. 2. RESTING IN EARTHLY GOOD. 37 
 
 to have felt the agony connected with the loss of a 
 loved benefactor or highly cherished friend. We 
 may, indeed, never have encountered any signal 
 calamity. Yet there has been enough even in our 
 lot in life, favorable as it may have been, to show 
 that entire security is not characteristic of any 
 human condition. There have still been occasional 
 events, which have deranged our plans, frustrated 
 our hopes, and disturbed us in our enjoyments. 
 And these lesser evils may serve to admonish us of 
 those which are greater, but which also enter into 
 the general dispensations of God to man. 
 
 Yet, notwithstanding all these monitions, men 
 rarely attain to true wisdom in regard to this 
 matter. Many will take up their portion in this 
 life ; and others who are free from this folly, 
 attach too much importance to temporal happiness, 
 and calculate too strongly upon its continuance. 
 Such a state of things is to be deplored for 
 calamity, being unexpected in its occurrence, is 
 tenfold more severe ; and those who are too well 
 satisfied with their present, will not be sufficiently 
 solicitous about their future condition. The means 
 for obtaining entrance into a future state of happi- 
 ness, will be overlooked by one who has no object 
 nearer to his heart than the rendering his present 
 condition a permanent one. And they who are 
 persuaded that their most valued treasure should be 
 laid up in heaven, will, under these circumstances, 
 
38 RESTING IN EARTHLY GOOD. SER. 2. 
 
 find ]it difficult to have their affections so entirely 
 there, as would naturally arise from this conviction. 
 
 In reverting to the statements which we have 
 made, the inquiry may arise Why does the Al- 
 mighty render human happiness thus uncertain and 
 perishable ? Why, although our days are numbered, 
 are we not permitted, during the period, to rest in 
 peace ? 
 
 This was the subject of the humble expostulation 
 which Job addressed to his Creator. With a similar 
 feeling, it may now be urged by the pious ; and 
 with intentions very different, by the profane man. 
 
 The inquiry is not why men are subjected to the 
 necessity of death. This is a more general consid- 
 eration than the one now before us, to which we 
 shall not make any reference. But the question is, 
 why life is not merely short, but often miserable ; 
 why it is that we are not to look alone to the grave 
 as the destroyer of our earthly happiness, but that 
 we find it continually marred by many other 
 unforeseen circumstances. 
 
 In regard to the wicked, we may say that this is 
 a portion of their punishment that the wages ot 
 sin is not merely death, but all the variety of ills 
 which flesh is heir to. But what shall be said con- 
 cerning the righteous, who are oftentimes more in 
 trouble than others ? In general, we conclude, that 
 although guilt may be forgiven so far as respects 
 the consequences of it in another world, yet entire 
 
SER. 2. RESTING IN EARTHLY GOOD. 39 
 
 exemption from the temporal evils connected with 
 it, is not to be expected. It seems good to the 
 Almighty to visit us with these, and this procedure 
 is not only consistent with justice, but accords with 
 the divine goodness. For, since death is inevitable, 
 this circumstance which we have in view, is calcu- 
 lated to render it more tolerable. 
 
 Were this world altogether a scene of brightness 
 and joy were our happiness to flow in a full, con- 
 tinuous stream, we should experience far greater 
 difficulty than is now felt in renouncing its posses- 
 sions and gratifications. With all the trials to which 
 we are subject in life with all the disappointments 
 which occur with all the severe and numerous 
 calamities which we endure, how reluctant are we 
 to undergo the great change which is appointed for 
 us. 
 
 Temporal happiness is therefore made uncertain 
 and perishable, that the too strong love of life may 
 be subdued. Not finding an opportunity of rest in 
 this world, we may be forcibly induced to seek it 
 in another and better. Experiencing much affliction 
 here, we may finally be brought to contemplate 
 death with less terror we may learn to regard it 
 not as the end of existence or of happiness, but as 
 the last trial, issuing in pure, exalted, and undecay- 
 ing felicity. 
 
 In view of all these things, brethren, there are 
 two reflections with which I would conclude. In 
 
I 
 
 40 RESTING IN EARTHLY GOOD. SER. 2. 
 
 the day of prosperity let us be considerate ; in the 
 midst of adversity let us not despond. When life 
 wears its most enchanting aspects when all things 
 combine to give promise of much and permanent 
 pleasure let us be suspicious of these appearances, 
 let us know that a reverse may be at hand, and let 
 us wisely prepare for its approach. And when God 
 our Disposer disappoints our hopes, and causes our 
 earthly joys to perish ; let us understand the language 
 of his dispensations. Let our minds be carried for- 
 ward to the period when worldly joys and worldly 
 sorrows, as to us, shall neither exist nor be remem- 
 bered when the former will be merged in the 
 fullness of everlasting happiness, or the latter sunk 
 in wretchedness which is indescribable. 
 
 Let us, in fine, not take up our rest in this life ; 
 but, while the blessings dispensed to us are cheer- 
 fully and thankfully enjoyed, let us endeavor to 
 have our thoughts, and affections, and hopes, centre 
 in heaven. 
 
41 
 
 SERMON III 
 
 THE RICH MAN. 
 
 LUKE xii. 20. 
 
 But God said unto him, Thou fool, this night thy soul shall 
 be required of thee. 
 
 THE stroke of calamity is most terrible when 
 inflicted without any previous warning. With 
 opportunity for preparation, the most appalling evils 
 may oftentimes be steadily encountered. For their 
 severity may be diminished if they cannot be 
 altogether obviated, or the mind may be braced up 
 to such a tone of desperate determination, that it 
 becomes competent to sustain any earthly trial. 
 But when there are no monitions of approaching 
 evil, when all is tranquillity and happiness at one 
 moment, and all is alarm and agony in the next, 
 then is human nature taxed in its utmost powers of 
 6 
 
42 THE RICH MAN. SER. 3. 
 
 endurance ; it is as though a thunderbolt were to 
 strike us when the atmosphere was serene and 
 bright, as though the gentlest breath of heaven 
 were instantaneously to swell into the desolating 
 tempest. The mind has not time to collect its 
 energies, but sinks under the calamitous visitation ; 
 and an unexpected evil is encountered with more 
 fear, and productive of far deeper affliction, than 
 would exist under other circumstances. Confirma- 
 tion of these remarks occur in our every day expe- 
 rience ; and, connecting our own observation with 
 some of the narratives contained in the sacred 
 volume, we shall be led to indulge in reflections 
 which are of a solemn and may be of a useful 
 character. 
 
 The observations which 1 have made are remark- 
 ably exemplified in the instance of the deluge. It 
 cannot be said, that of this awful and wide-spread 
 calamity there were no intimations given to men. 
 They were warned of its approach ; but being 
 altogether incredulous, it was to them utterly 
 unexpected ; and it furnishes a melancholy subject 
 of contemplation, to consider the awful scene which 
 must have been then presented. On one day, there 
 was, save in a single family, all that confidence in 
 the continuance of the existing state of things, 
 which we now cherish. Men enjoyed the gratifi- 
 cations of the present hour, and looked forward to 
 many and distant pleasures as we do. According 
 
SER. 3. THE RICH MAN. 43 
 
 to the practice of men in every age, they formed 
 plans for the future and images of happiness to 
 come. That any extraordinary visitation of Provi- 
 dence would thwart all their schemes and expecta- 
 tions, they did not believe ; and in that age, the 
 period for natural death was deferred long beyond 
 the limits to which it is now affixed. On the one 
 day, such was the state of mankind ; on the next, 
 the causes had began to operate by which the 
 submersion of the earth was to be effected. Doubt- 
 less, the extent to which they would proceed, was 
 not at first apprehended. But when this was fully 
 understood ; when there remained no longer any 
 possibility to doubt concerning the impending ruin 
 of the human race ; when the waters were spreading 
 and deepening in their course ; when one eminence 
 after another was becoming covered by a boundless 
 ocean ; when the globe's beautiful surface was 
 hidden from the eyes of men ; when its productions 
 necessary to their subsistence were destroyed, and 
 they had not where to rest their feet; how complete 
 was the change in their circumstances ! how awful 
 and sudden the transition of feeling which they 
 experienced ! Their joys and hopes were gone ; 
 they were left in utter desolation ; evil had come 
 upon them when they were least expecting it ; 
 destruction was before them and deliverance was 
 hopeless. Oh, how deep must have been their regret ! 
 how poignant their remorse ! and yet how unavailing 
 
44 THE RICH MAN. SER. 3. 
 
 were both, when they remembered, that of those 
 calamities they were warned, that by repentance 
 they might have been averted. 
 
 My brethren, I have adduced the instance of 
 those who perished by this judgment of the 
 Almighty, to assist you in conceiving how greatly 
 increased any calamity is by its coming on us 
 unexpectedly. The same object will be answered, 
 by directing your attention to the parable from 
 which the text is taken ; and, while considering it, 
 we may derive from it that important instruction 
 which it is designed to convey. How terrible was 
 the surprise, which he, to whom the declaration of 
 the text was directed, must have experienced. 
 " This night thy soul shall be required of thee." 
 This early and sudden termination of his earthly 
 career, was that concerning which he least of all 
 thought, and for which he was most unprovided. 
 He felt that he was affluent ; he apprehended no 
 reverse, and determined to be happy. Short-sighted 
 mortal ! His vision of happiness was a fallacious 
 one. He was confident of security at a time when 
 in most imminent danger. It was his portion to be 
 surprised by death, and to meet it in an unprepared 
 state. What were the circumstances which induced 
 this state of things ? They are stated in the par- 
 able. The evil is noted to which their existence 
 may be referred. "Beware of covetousness," says 
 our divine Teacher ; of that inordinate, increasing 
 
 
SER. 3. THE RICH MAN. 45 
 
 and restless desire of this world's goods. And why 
 is this injunction given? By what reason is it 
 supported ? By this simple fact, that a man's life 
 consists not in is not secured by the abundance of 
 the things which he possesseth. In illustration of 
 this truth, the parable was spoken. An individual 
 had been exceedingly prosperous. Elated with his 
 success, he anticipated a more abundant measure of 
 it ; but the term of his life was fixed, and to pro- 
 long it all his treasures were utterly useless. 
 
 Let us more particularly observe the circum- 
 stances of this man, with the influence which they 
 exerted upon his mind. 
 
 Providence had remarkably blessed his exertions. 
 The product of his fields was so abundant, that his 
 former store-houses were insufficient to contain 
 them. Now remark the effect which was produced 
 upon him. In the first place, increase of wealth 
 produced an increase of care. This is a natural 
 circumstance ; but, although it may serve to dimin- 
 ish the pleasure consequent on the attainment of pros- 
 perity, it does not imply any criminality in its sub- 
 jects. It is to be dreaded, principally, on account 
 of the withdrawal of our attention from more im- 
 portant subjects, by which it is commonly distin- 
 guished. We cannot, however, speak thus lighty of 
 another effect which was produced upon the man in 
 the parable. He became a voluptuary, and his folly 
 was only equalled by his criminality. Note the 
 
46 THE RICH MAN. SER. 3. 
 
 confidence with which he was filled, the idea 
 which he entertained of his situation. " Soul, 
 thou hast much goods laid up for many years." 
 He thought not of the numerous accidents, as he 
 would say visitations of Providence, as we should 
 call them, by which these temporal possessions 
 might be wrested from him. Still less did he 
 consider that the soul was but a visitant here, and 
 that it might be suddenly called to its final habita- 
 tion, while its treasures on earth were yet unwasted. 
 For, perishable as they are, human life is often- 
 times still more fleeting. But happy had been 
 this man, if to him the charge of folly were alone 
 applicable. This was far from being the case. To 
 his conduct, guilt, great and indubitable, was 
 attached. God had been good to him, therefore 
 was his benefactor forgotten. Want was obviated, 
 affluence bestowed, and a course of conduct in 
 opposition to the divine will was deliberately 
 adopted. For what was his determination ? " Soul, 
 take thine ease ; eat, drink, and be merry." Be 
 not concerned about any disagreeable duties. 
 Cherish no apprehensions in regard to the conse- 
 quences of neglecting them. Indulge, without 
 restraint, the appetites ; live in the midst of foolish 
 mirth ; in a word, think as little of God and be as 
 much devoted to pleasure as possible. My friends, 
 how must such an one stand in the view of the 
 Almighty ? Doubtless, in the divine mind, there 
 
SER. 3. THE RICH MAN. 47 
 
 might exist a feeling of pity in reference to this 
 foolish presumption ; but a much stronger feeling 
 must be, displeasure against such wickedness. 
 Therefore does the parable represent God as 
 exclaiming, " Thou fool, this night thy soul shall 
 be required of thee " at once condemning his 
 conduct and resolving to punish it. This sentence 
 was not, perhaps, immediately conveyed to the 
 individual interested ; it was, in the first instance, 
 a reflection as well as determination in the mind 
 of Him who knows and directs all things, illus- 
 trating the vanity of human hopes and expectations. 
 And he, whose earthly course was foreseen to be so 
 nearly run, might be left a little longer to indulge 
 his dream of security, insensible to danger, until 
 dreadful reality should flash upon his view, and 
 leave not one short moment to prepare for obeying 
 the summons. 
 
 The soul was then suddenly required. The 
 body came from 1 earth and will return to it again, 
 until the great day of the resurrection ; but our 
 spiritual part came from God, and will pass imme- 
 diately into his presence, where an account must 
 be rendered, awful in its circumstances and mo- 
 mentous in its consequences. And how could the 
 miserable man, whose case we are considering, 
 prepare for this reckoning ? We observe in his 
 previous character a total want of preparation ; a 
 state implying not merely the absence of all good, 
 
48 THE RICH MAN. SER. 3. 
 
 but the presence of much evil. Say that from the 
 denunciation of approaching calamity until its inflic- 
 tion, a few hours might intervene. A danger so 
 imminent would produce a stupefaction of mind. 
 It could not recover itself sufficiently to appre- 
 hend its situation, or to adopt the requisite 
 means of security, were they even at hand. He, 
 then, who is so unhappily situated, if at all apprized 
 of the nature of the evil he is about to encounter, 
 must die in great terror ; and he will certainly pass 
 to an awful recompense. And so terminated the 
 career of the rich man in the parable ; and thus, 
 remarks our heavenly Teacher, is it with all those 
 who lay up treasures for themselves, but are not 
 rich toward God. So they act, and such is the end 
 to which they shall come. 
 
 We can look around us, my brethren, in the 
 world with which we mingle, and perceive many, 
 who, while they are deeply solicitous about tem- 
 poral things, are in no degree rich toward God, 
 nor manifest any concern about this deficiency. 
 Others there are, who, sometimes remembering their 
 Creator, make a feeble attempt to acquire some- 
 thing of which he will approve ; but their strong, 
 and uniform, and persevering exertions respect 
 another object. They are determined to possess 
 this at all hazards ; the favor of God may be gained, 
 if a few feeble and transient efforts will suffice 
 for it. These will fall into the same condemnation 
 
SER. 3. THE RICH MAN. 49 
 
 with those first mentioned. Here, then, is a 
 certain character portrayed, which has too many 
 resemblances in real life, and which has connected 
 with it a most melancholy end. It becomes us, in 
 contemplating it, to derive lessons for the regulation 
 of our own conduct. 
 
 We should, therefore, guard most carefully against 
 too high and exclusive attention to our worldly 
 interests. Such an attention chills the benevolent 
 feelings and degrades human character, and on 
 these accounts would be severely condemned by 
 the moralist. But there are additional and far 
 more important reasons, which should induce the 
 Christian to reprobate and avoid it. Covetousness 
 in the context does not mean the eager desire of 
 acquiring treasure merely to hoard it up, but it 
 refers to the thirst for the acquisition of wealth, 
 even if it were with the intention of dissipating it 
 immediately. With this disposition of mind, whether 
 gratified or otherwise, there is always associated a 
 multiplicity of cares, which interfere with religious 
 duty and lead to such a state of the feelings as 
 unfits for its performance. To say the least, there- 
 fore, it is neglected ; if the individual in ques- 
 tion does not become more wicked, his religious 
 improvement cannot take place. But, generally 
 speaking, he does not remain stationary. The 
 earnest and exclusive pursuit of wealth is ordinarily 
 attended by success. He who, possessing no 
 7 
 
50 THE RICH MAN. SER. 3. 
 
 redeeming or controlling principle in his nature, 
 becomes rich, is affected as was the man in the 
 parable. He is intoxicated with prosperity ; he 
 presumes upon its continuance ; he is forgetful of 
 the God who made him ; he may sink into indolent 
 voluptuousness, or he may run to every excess of 
 riotous indulgence. Under any of these circum- 
 stances, the soul becomes guilty, is unprepared for 
 futurity and will perish forever. Take heed, then, 
 how you lay up treasures for yourselves. Doubt- 
 less this may be done innocently, and so far from 
 proving detrimental to you, will not only increase 
 your enjoyment, but afford you many opportunities 
 of doing good. And such is the legitimate use of 
 riches obtained in a proper manner. But not such 
 is the case with all men. Their conduct you should 
 avoid. The cares of the world and the deceitful- 
 ness of riches should not prevent the performance 
 of religious duty, nor induce an inattention to the 
 solemn realities with which we shall be conversant 
 hereafter. And while consistently with the Divine 
 will, you seek temporal prosperity, forget not the 
 unspeakable importance of being rich toward God. 
 To him this character belongs, who, knowing the 
 will of God, sincerely desires to practice it, whose 
 affections are fervent and pious, to whom righteous- 
 ness is reckoned on account of his faith, and whose 
 faith brings forth the fruits of Christian piety. 
 God will regard such with approbation, will receive 
 
SER. 3. THE RICH MAN. 51 
 
 them to his favor now, and more abundantly bless 
 them hereafter ; and if you are thus possessed of 
 the true riches, death may come to you unexpect- 
 edly, but it will not find you unprepared. 
 
 The specific object of the parable, then, is to 
 show the unhappiness of those who lay up treasures 
 to themselves but are not rich toward God. To 
 such it furnishes a solemn subject of consideration, 
 and upon them it should be deeply impressed. 
 The parable 'is, however, full of instruction to all 
 who cherish a mistaken idea of the permanency of 
 temporal good. For how affecting and yet how 
 true is the picture which it affords of the instability 
 of all earthly possessions ; how striking is the 
 demonstration given of the impotence of man to 
 control his future lot, of his folly in attempting to 
 project it. Yet the truth which it teaches is not 
 one which would be learned by an observation of 
 the general conduct of men. They rarely reflect, 
 and they still more rarely embody the reflection in 
 words, that the future is altogether beyond the 
 control of man. We may form our plans, confi- 
 dently anticipate a favorable result, which may also 
 often take place, yet of this we have no security ; 
 the most bitter disappointment may succeed the 
 most highly raised hopes ; the most plausible 
 schemes fail utterly. Yet do not many take these 
 things into view ; they speak as if every thing were 
 
52 THE RICH MAN. SER. 3. 
 
 in their power ; life, health, favorable circumstances, 
 the blessing which gives success. Strange error ! 
 fatal mistake. They should in reference to every 
 undertaking, say, at least internally, if God will, 
 this shall I do. Time is not our own ; vigor does 
 not dwell in our limbs as long as we desire it ; 
 death will not recede from us as we may will it to 
 do. God is our disposer ; in his hands is the alter- 
 native of life or death ; what his decision may be 
 concerning us, we know not, nor, had we such 
 knowledge, could we reverse it. Seeing, then, 
 such is the condition of human nature in this life, 
 there is the greatest wisdom in the admonition of 
 the apostle " But this I say, brethren, the time is 
 short ; it remaineth that those that weep be as 
 though they wept not ; and they that rejoice as 
 though they rejoiced not; and they that buy as 
 though they bought not ; and they that use this 
 world as not abusing it ; for the fashion of this 
 world passeth away." 
 
 With the degree of uncertainty which charac- 
 terizes all terrene affairs, it becomes us to sit loosely 
 in reference to them, and to stand prepared for life 
 or death, as the providence of God may determine. 
 It is wise thus to act, for it will be attended with 
 the happiest consequences ; we shall not be afraid 
 of sudden destruction, or if human nature must 
 shrink from the approach of the last enemy, yet the 
 
SER. 3. THE RICH MAN. 53 
 
 agony will issue, not in confirmed wretchedness but 
 in glorious and durable happiness. When our souls 
 are required by the Almighty Judge, we shall be 
 ready to present them, conscious that we have 
 relied on his mercy, and trusting that the merits of 
 Christ will render them acceptable. 
 
 
54 
 
 SERMON IV. 
 
 THE SINNER'S DESTRUCTION CERTAIN. 
 
 EZEKIEL XXXlii. 11. 
 
 Say unto them, As I live, saith the Lord God, I have no 
 pleasure in the death of the wicked ; but that the wicked 
 turn from his way and live: turn ye, turn ye from your 
 evil ways ; for why will ye die, O house of Israeli 
 
 UNDER the pressure of present evils, men often 
 utter complaints against Providence ; and while 
 referring to the future recompense awaiting the 
 wicked, they murmur against the equity of the 
 divine dispensations. The principle whence these 
 complaints and murmurings arise, is natural to the 
 human heart in its present condition. Its operation 
 was remarked at the period when the individual 
 whose words we have recited, prophesied in the 
 name of Jehovah. There were Jews who, involved 
 in captivity and its attendant calamities, were 
 
SER. 4. THE SINNER'S DESTRUCTION. 55 
 
 disposed to trace these evils to any other source 
 than their own misconduct. It was not that they 
 had been guilty, but that their fathers had been so 
 and that God had inflicted upon the former the 
 chastisement due to the latter, or that he had 
 causelessly involved them in wretchedness. Against 
 this presumptuous and impious charge, the protes- 
 tation of the text is directed. Let us first consider 
 by how solemn a pledge this declaration is sup- 
 ported " As I live, saith the Lord God." The 
 truth of the statement is as certain as the existence 
 of Jehovah. It is confirmed by the oath of that 
 glorious Being, who since he can swear by no 
 greater one, has sworn by himself. Consider next 
 the fact asserted, that " he has no pleasure in the 
 death of the wicked." 
 
 It is not to gratify any malevolent disposition in 
 the divine mind, that men endure misery here or 
 hereafter. Even when justice and enlightened 
 benevolence, regarding the good of the whole, re- 
 quire the punishment of individuals, yet is not 
 that act of severity in itself gratifying to the infi- 
 nite Judge. On the contrary, he rejoices over the 
 return of his creatures to righteousness ; he has 
 pleasure when his own glory and authority the 
 good of the universe and the private happiness of 
 every man, are consistent with each other. This is 
 the statement by which the solemn admonition 
 before us is prefaced, and we may have occasion 
 
56 THE SINNER'S SER. 4. 
 
 again to recur to it. I would now however proceed 
 to observe, that there is a great and interesting truth 
 implied in the passage under view. It is this : 
 " That without conversion our destruction is inevit- 
 able." This is only expressing in other language 
 the alternative mentioned, " turn or die." 
 
 In urging this subject upon those of my auditors 
 who have not yet attended to the great concern of 
 religion, 1 would first represent to you "that you are 
 sinners." That God is a being of righteousness and 
 purity, and that he interests himself in human affairs, 
 are truths not more certain than that mankind, while 
 in their natural state, are very far from receiving his 
 approbation. It is known that there exists in the 
 minds of some, an indisposition to admit the general 
 depravity and sinfulness of our species. The as- 
 sertion of this fact is said to be the result either of a 
 censorious disposition, or of gloomy and mistaken 
 views of human life and character. It is never- 
 theless in accordance with the declarations of that 
 infinite wisdom which is perfectly acquainted with 
 us, with our propensities, with our actions. That 
 men universally are not grossly wicked is admitted. 
 That there is apparent in the world much that is 
 amiable and useful, and that human nature in its 
 unimproved state has exhibited high examples of 
 paternal, filial and conjugal affection, of devoted 
 friendship, of irreproachable integrity and general 
 kindness, is also freely allowed. Still, placing out 
 
SER. 4. DESTRUCTION CERTAIN. 57 
 
 of view entirely the crimes which are perpetrated 
 against society, and omitting to consider the multi- 
 farious offences of a less odious character which on 
 all sides meet the eye, it can be made to appear that 
 without religion, without piety to God, the most 
 exemplary character that ever was observed is 
 marked by a fearful deficiency. 
 
 Allow me in establishing this fact, to bring the 
 matter home to you, by making an appeal to your 
 own consciences. I shall not then charge any one 
 of you with being dissolute in your habits ; with 
 being intemperate in the gratification of your appe- 
 tites ; with invading the possessions of others by 
 fraud or violence ; or with disturbing in any serious 
 degree their happiness. On the contrary, I shall 
 suppose you moral in your conduct, upright in all 
 your intercourse with the world, generally benev- 
 olent in your feelings. It shall be admitted that 
 you perform almost every social duty; and yet you 
 are wanting. Where is a reverence toward the glo- 
 rious Being who formed you a reverence marked 
 in your whole deportment ? Where is your love 
 and where your gratitude to Him from whom you 
 derive all things ? What are the external demon- 
 strations of regard which you exhibit ? Where is 
 your obedience to the indications of his revealed 
 will ? Have you rendered obedience to that com- 
 mand which requires you to honor the Son even as 
 you honor the Father ? Have you inclined your 
 8 
 
58 THE SINNER'S SER. 4. 
 
 ear to the instructions of Jesus Christ, and obeyed 
 his injunctions? We do not perceive in you these 
 indications of piety toward God a duty which 
 reason as well as revelation enforces, and the neglect 
 of which is an evil of the most serious character. 
 And is it a trivial matter to be thoughtless of the 
 Almighty and negligent of his service ? Surely not ! 
 It is a failure to answer the very end for which we 
 were created. If God be a father, is he not to be 
 honored ? If a master, is he not to be feared ? If 
 he be all perfect, should we not adore him ? If he 
 be all merciful, should we not love him ? 
 
 Who then, even of the most virtuous among you, 
 that is not a Christian, can say, I have performed my 
 duties to my God ? Who of you shall presume to 
 say to the most Holy One, "judge me according to 
 what I have done?" There is none. Against every 
 man the charge of transgression lies. The guilt of 
 some is of a more appalling character but in every 
 instance it is sufficiently dreadful. 
 
 2. But if it be true that you are sinners, it is 
 equally so " that destruction awaits you." It is an 
 awful delusion which men often cherish, that God is 
 not strict in marking their iniquities that the 
 consequences of sin are not of so alarming a char- 
 acter as they are represented to be. When we 
 consider how excellent, how conducive to our hap- 
 piness, is that law which requires our observance 
 how glorious is that being who enjoins obedience to 
 
SER. 4. DESTRUCTION CERTAIN. 69 
 
 jt how forcibly gratitude as well as reason incul- 
 cates this obedience surely transgression and im- 
 piety cannot be deemed trivial matters. On the 
 contrary, sin must be viewed as involving great 
 guilt, and carrying with it alarming consequences. 
 Such has been the natural judgment of the human 
 heart in instances innumerable. We can trace it in 
 those fears in which have originated all the super- 
 stitions which have prevailed in the world. We 
 have observed mankind, conscious of the merited 
 displeasure of the superior powers, submit to rites 
 the most burdensome, and make sacrifices the most 
 costly. 
 
 Entirely conformed to this natural sentiment are 
 the declarations contained in the Almighty's revealed 
 will. We are taught to believe that the wages of 
 sin are death and its consequences, which although 
 now unseen, are most awful. We are not permitted 
 to believe that the holy God regards iniquity with 
 the least allowance. It is apparent that the very 
 benevolence of his nature calls for the exemplary 
 punishment of the sinner. There is a judgment to 
 come there is a future recompense consequent 
 upon that judgment ; and the disapproved shall be 
 cast into outer darkness, where there are wailing 
 and gnashing of teeth. Destruction therefore awaits 
 those of you who are yet in your sins ; and without 
 conversion that destruction is inevitable. 
 
 Let us inquire whether there be any other means 
 
60 THE SINNER'S SER. 4. 
 
 bj which the impending calamity can be averted. 
 Can wealth or learning can power or distinction 
 save you ? These are the "gifts" of God their 
 continuance dependent on his will, and their pos- 
 session utterly insufficient to recommend us to his 
 regard. You are rich in this world's goods every 
 want is provided for every luxury is within your 
 grasp. Are you therefore secure ? Will your riches 
 save you ? Oh no ! Death will not spare you 
 others will inherit your possessions, while you stand 
 naked, stript of every defence, before the tribunal of 
 Jehovah. You are wise and learned you have 
 mastered every science your mind has become 
 enriched with knowledge you have acquired a 
 superiority over your fellow creatures, and pride 
 and presumption have entered into your bosom. 
 You have become wise above what is written in the 
 scriptures of truth. You have discovered that reli- 
 gious duty is something of easy performance that 
 God is all mercy that the fear of hell is an idle 
 imagination. But you will not be exempted from 
 the necessity of death. It is appointed to all men 
 to die, and after that, however you may have 
 fancied it to be otherwise, is the " judgment." 
 Vengeance will be taken upon all those, however 
 elevated in station, or invested with power, or dis- 
 tinguished for wisdom, who know not God and 
 obey not the gospel. What is all the greatness of 
 earth when compared with the grandeur which will 
 
SER. 4. DESTRUCTION CERTAIN. , 61 
 
 invest the judgment-seat of Christ ? What is all 
 human power when brought into collision with that 
 which formed and upholds the universe ? What is 
 man's goodness when scrutinized by Him who is 
 infinitely holy ? 
 
 Seeing then you are sinners, that destruction 
 awaits you, and that this destruction is inevitable 
 without conversion, let me apply to you the affecting 
 inquiry, "Why, why will ye die?" You cannot say 
 it is because the Almighty wills your destruction ! 
 Hear his solemn and affecting declaration. " As I 
 live, saith the Lord God, I have no pleasure in the 
 death of the wicked ; but that the W 7 icked turn from 
 his way and live : turn ye, turn ye from your evil 
 ways ; for why will ye die, O house of Israel ? " 
 Do you charge him with insincerity in this protesta- 
 tion ? Where are the evidences by which this 
 blasphemous charge can be substantiated ? Do you 
 sin ignorant of the consequences ? Are you com- 
 pelled to perpetrate iniquity ? That there is no 
 physical compulsion is obvious ; but is there any 
 influence suited to man's moral nature which forces 
 him to transgression ? There is none, we are 
 swayed by the influence of motives ; and the 
 motives to practice holiness are infinitely greater 
 than those to indulge in sin. There is moreover a 
 long term of probation allowed. It is not one or 
 many transgressions which involve us in hopeless 
 condemnation. The Almighty passes by many 
 
62 THE SINNER'S SER. 4. 
 
 transgressions, and is ever ready to receive to his 
 favor the returning sinner. Jehovah therefore has 
 declared that he has no pleasure in the death of the 
 sinner all his dispensations are in accordance with 
 this declaration ; and who then art thou, O man, 
 who repliest against God ? The reason of the 
 sinner's destruction is to be found in himself. 
 There are several things which are instrumental in 
 producing this disastrous result; and there is an im- 
 aginary good in exchange, for which the sinner sacri- 
 fices the only true felicity. These instruments of 
 his ruin are thoughtlessness, pride, the love of 
 pleasure. 
 
 Many perish through thoughtlessness. It is 
 impossible to gain from them a serious atten- 
 tion to the things which relate to their immortal 
 welfare. They can never be made to look be- 
 yond the present moment, they "would not" 
 sacrifice their souls for present gratification if they 
 were aware of this. fact; but, from levity and want 
 of reflection, they are kept in ignorance of the 
 awful evils awaiting them, until their salvation is 
 impossible. 
 
 Pride is to many others the source of destruc- 
 tion. They cannot acknowledge that they are as 
 depraved as they are represented to be ; the 
 humbling doctrines of the gospel are an offence to 
 them ; rejecting the scriptural mode of salvation, 
 they desire another more suited to their own appre- 
 
SER. 4. DESTRUCTION CERTAIN. 63 
 
 hensions ; being ignorant of God's righteousness, 
 they go about to establish their own. They thus 
 err fatally, in overlooking the only sure ground of 
 hope, and they must perish. 
 
 Others who are lost, fall victims to the " love of 
 pleasure." The " lust of the flesh," the " lust of 
 the eye," and the " pride of life," are the instru- 
 ments of their ruin. The indulgence of appetite 
 the gratification of irregular desires the possessions 
 which inspire vanity of mind, these are the objects 
 of attention and solicitude ; and to subdue the pas- 
 sions, and to live piously, and to seek the favor of 
 God, is a cheerless task ; to perform which, the 
 lover of pleasure has no heart. It is in this way 
 that men are made to choose death rather than life ; 
 and while they become liable to this terrible evil, 
 what do they gain ? Nothing but the pleasures of 
 earth, which are unsatisfying in their nature, and 
 short and uncertain in their continuance, and which 
 do not diminish in the least the impending calami- 
 ties. 
 
 Let me then again urge upon your attention the 
 solemn expostulation of Jehovah, " Turn ye, turn 
 ye ; for why will ye die ?" 
 
 What is it to comply with this command and 
 entreaty ? It is, so far as possible, to renounce 
 every thing which does not possess the divine appro- 
 bation ; to seek forgiveness of the sins which are 
 past ; to apply the mind to the instructions of divine 
 
64 THE SINNER'S SER. 4. 
 
 wisdom ; to regulate the life by the precepts of the 
 gospel. How often have you been admonished of 
 this duty ? how often urged to its performance ? 
 and how have you been affected ? Have you lis- 
 tened incredulous of the evils of which you have 
 been warned ? If you acknowledge the Scriptures 
 as true, how can you cherish any doubts upon this 
 subject ? In them the certain doom of the wicked 
 is fearfully portrayed ; their uniform language is, 
 " Oh wicked man, thou shalt surely die." But in 
 reply to the gospel message, have you said, and do 
 you now say, with undecided minds, " Go thy way 
 for this time ; at a more convenient season we will 
 call for thee?" How often have you thus deferred 
 an attention to your most important interest ! How 
 do you trifle with that interest ! what guilt and 
 what danger attend this proceeding ! This more 
 convenient season may never arrive, and then, if the 
 Scriptures do not err, what will be your condition ? 
 But have you been for a time affected and re- 
 solved to turn, but the love of the world has been 
 restored as your excitement has worn off, and your 
 goodness has been as the morning cloud and early 
 dew, which pass away ? We mourn exceedingly 
 over such an occurrence. Nothing so grieves the 
 soul of those who labor for your spiritual good, as 
 to witness the withering of these buds of promise. 
 Over it, perfected saints and angels weep, if tears 
 be ever theirs. In view of it, the spirit of evil 
 
SER. 4. DESTRUCTION CERTAIN. 65 
 
 triumphs, and exultation pervades his gloomy em- 
 pire. 
 
 May God in his mercy grant that such may not 
 be the passing nature of any impressions which may 
 now be made. Arid may every one who has not 
 yet made his peace with God, engage with earnest- 
 ness in this great work, remembering that the night 
 of death will shortly come, when the season of pro- 
 bation will terminate forever. 
 
66 
 
 SERMON V. 
 
 NECESSITY OF SEEKING TRUE RELIGION. 
 
 MATT. vi. 33. 
 
 But seek ye first the kingdom of God, and his righteousness, 
 and all these things shall be added unto you. 
 
 WHEN John, the forerunner of our Lord, entered 
 on his ministry, his declaration was, " Repent, for 
 the kingdom of heaven is at hand." He had refer- 
 ence to the opening of a new dispensation, when 
 there would be a full revelation of the will, an 
 affecting disclosure of the mercy, and a glorious 
 exhibition of the saving power of the Almighty. 
 This state of things is here denominated, the 
 kingdom of heaven ; elsewhere, the kingdom of 
 God. It is thus designated, because Jesus Christ, 
 by the performance of the object of his mission, 
 has established on earth a spiritual dominion, which, 
 
SER. 5. SEEKING TRUE RELIGION. 67 
 
 in the righteousness and peace which it promotes, 
 furnishes some representation of the state of 
 heavenly purity and happiness, where God is 
 revealed in the fullness of his majesty and the 
 brightness of his glory. And this mode of expres- 
 sion was probably induced by an acquaintance with 
 a sublime prophecy of Daniel vii. 13. " I saw in 
 the night visions, and, behold, one like the Son of 
 man came with the clouds of heaven, and came to 
 the Ancient of days, and they brought him near 
 before him. And there was given him dominion, and 
 glory, and a kingdom, that all people, nations, and 
 languages, should serve him : his dominion is an 
 everlasting dominion, which shall not pass away, 
 and his kingdom that which shall not be destroyed." 
 Our Redeemer taught his disciples to pray for the 
 coming of this kingdom, that " the will of God 
 might be done in earth as it is in heaven " and in 
 his sermon on the Mount, he exhorts them "to seek 
 first the kingdom of God and his righteousness." 
 
 What is meant by seeking this kingdom ? and 
 what is the righteousness here spoken of? These 
 are questions which now demand our consideration. 
 
 Those to whom our Lord addressed this ad- 
 monition, would understand him as exhorting them, 
 instead of being solicitous about inferior things, 
 to expect earnestly the full manifestation of the 
 kingdom of God, to seek a knowledge of it and 
 subjection to it as far as revealed, and to obtain 
 
68 NECESSITY OF SEEKING SER. 5. 
 
 the righteousness which was required by Jehovah 
 to render them acceptable. This righteousness 
 involved repentance, and the natural fruits of repen- 
 tance, and was obtained through the instrumentality 
 of that faith, which is the appointed means of sal- 
 vation. 
 
 But how does this injunction respect us ? Jesus 
 Christ has fulfilled his ministry on earth ; his 
 kingdom has been established ; its laws are promul- 
 gated ; no farther revelation is to be expected ; 
 all that remains, is that its borders should be 
 extended. To us, then, the language of the text 
 conveys this instruction. Become a subject of this 
 kingdom by repenting, believing, and obeying the 
 gospel. Let your anxiety be, in the first place and 
 in the highest degree, directed toward this object. 
 Inferior good should be the object of a subordinate 
 regard, and may ordinarily be expected to attend 
 the subjects of the divine favor. This, then, is the 
 design which I have had in calling your attention 
 to the passage of Scripture under our view ; to 
 exhibit the supreme importance of possessing true 
 religion, and to urge upon you the necessity of 
 acquiring it. 
 
 On the present occasion, I suppose myself to be 
 exclusively addressing professed believers in the 
 Christian revelation. Many such there are who are 
 not pious ; and with them I would confer upon their 
 own admitted principles, without deviating from the 
 

 SER. 5. TRUE RELIGION. 69 
 
 principal object, in order to combat the opinions of 
 unbelievers. What is now to be offered, may want 
 the attraction of novelty ; but it will possess the 
 character of truth, and be invested with solemnity 
 and importance by its connection with the future 
 and endless destiny of man. And it cannot escape 
 the observation of any reflecting man, that we re- 
 quire not so much to be informed of our duty, as to 
 be exhorted to its performance. It is not merely 
 the vail of ignorance that covers the human un- 
 derstanding which is to be rent ; it is the strong 
 principle of depravity in the heart which is to be 
 subdued a principle exceedingly various in its 
 operations, sometimes openly resisting the impulse 
 of duty, and still more frequently eluding the force 
 of the motives presented. 
 
 Taking then the Scriptures for our guide, whose 
 authority you admit, let us bestow our attention 
 upon some facts there stated ; facts which are suffi- 
 ciently obvious, but to which you do not perhaps 
 give that solemn consideration which they deserve. 
 
 1. The fact to which I would first refer is, that 
 there is a God, most holy, who maintains a moral 
 government over his creatures. It is not alone 
 true that this noble frame of nature has a glorious 
 architect whose power and wisdom we may admire, 
 if we have any perception of what is grand or 
 beautiful, and are not wedded to the grossness of 
 animal enjoyment. We must advance a step 
 
70 NECESSITY OF SEEKING SER. 5. 
 
 farther, and conceive of the Supreme Being as in- 
 vested with those moral attributes, which render 
 him more illustrious than do his natural perfections. 
 Nor are our apprehensions of God to be confined 
 within these limits. He has not created a world, 
 and neglected to govern it. While his providence 
 upholds it, he maintains over it a just dominion a 
 dominion not asserted merely in the pages of revela- 
 tion, but confirmed by a feeling existing in every 
 human bosom, which declares to the creature his 
 obligation to subserve the will of his Creator. 
 
 The particular application of this truth is, that 
 you, and I, and every human being, are subjects of 
 the divine government. The career of life is run 
 under the inspection of infinite knowledge and 
 perfect holiness the moral character of every 
 action is noted ; and with all our merits or de- 
 merits, we are finally to present ourselves before 
 the tribunal of our Judge. 
 
 2. The next great truth to which our solemn 
 attention should be directed is, that we are depraved 
 and guilty. In all parts of revelation, this fact is 
 asserted or implied. But need we have recourse to 
 this authority ? Is our real character so liable to 
 be mistaken, that we must look to revelation for an 
 exposition of it ? No, my brethren. Would to God 
 it were ; that the evidences of our corrupted 
 nature and forfeited innocence were less unambigu- 
 ous. It is not so. Daily do we feel the impulses 
 
SER. 5. TRUE RELIGION. 71 
 
 of depravity continually do we fail in entire 
 obedience to our Creator often have we sinned 
 deeply against his majesty and his grace. Is there 
 any one of you who doubts this ? You have then per- 
 fectly fulfilled every obligation which binds you to 
 God or your fellow creatures. You have loved the 
 former with all your heart, and served him with 
 all your strength you have been perfectly just and 
 perfectly benevolent toward the latter. Can you 
 solemnly assert this in regard to yourselves ? Do 
 you behold such perfect piety and virtue exemplified 
 in the holiest Christian ? And, then, far removed 
 from it must the man be who is not a genuine 
 Christian. It is therefore a truth to which our 
 whole experience and observation give confirmation, 
 that " all have sinned and come short of the glory 
 of God." You, therefore, are sinners, and as such, 
 must anticipate judgment with terror ; for the 
 consequence of judgment, in regard to every man, 
 is the entrance on perfect happiness or the subjection 
 to awful wretchedness ; and this is another momen- 
 tous truth, which I beseech you to weigh maturely. 
 
 As surely as God has spoken in the Scriptures, so 
 certainly are we to exist hereafter, and so certainly 
 will the wicked exist in awful unhappiness. It 
 is appointed to all men to die, and after that is 
 the judgment. 
 
 Here, then, you are called to reflect upon the 
 subjects suggested ; you are required to believe 
 
72 NECESSITY OF SEEKING SER. 5. 
 
 nothing more than you already admit. You admit 
 the divine authority of the Scriptures, and it 
 is to their infallible testimony that the appeal 
 is made. You are sinners before God ; you 
 must stand in judgment before him ; you will 
 receive the sentence which dooms you to mis- 
 ery, for this is the unavoidable consequence of 
 unexpiated, unforgiven transgression. Can you 
 entertain the least doubt in regard to the truth of 
 this statement ? You cannot with the least pro- 
 priety. How awful, then, is the condition in 
 which you are ! how great the infatuation which 
 admits of such indifference in regard to it ! But, 
 you will say, that God is merciful, and that, there- 
 fore, you are not alarmed with respect to the con- 
 sequences of your sins. True it is that God is 
 merciful infinitely so otherwise you would not 
 be spared to urge this plea ; justice had long ere 
 this terminated your course of probation. But 
 how does this mercy operate ? to whom does it 
 finally extend ? The careless sinner is long the 
 subject of it, but he will not always be so. Pardon, 
 entire exemption from the consequences of iniquity, 
 and the enjoyment of the divine favor, are only 
 afforded to us on certain conditions, and a com- 
 pliance with these conditions constitutes true 
 religion, and it is the inexpressible importance of 
 possessing this, that I would now solemnly incul- 
 cate. 
 
SER. 5. TRUE RELIGION. 73 
 
 I shall now proceed to note some of the primary 
 elements of true religion ; and in doing this, shall 
 have occasion to show that their existence is indis- 
 pensable to salvation. 
 
 To men considered as involved in guilt by 
 their transgression, the first intimation of the will 
 of God is that which enjoins repentance and faith 
 in Christ. These were the great duties enforced 
 by the apostles of the Redeemer, and they lie at 
 the foundation of all Christian piety. To one 
 who has, by disobedience, offended his sovereign, 
 and who is desirous of restoration to his favor, the 
 first idea which occurs is, to humble himself at the 
 feet of violated majesty. This humiliation must 
 spring from a lively sensibility of the criminality 
 of his conduct, and be connected with a determina- 
 tion to avoid the repetition of his errors. There is 
 thus made a recognition of the excellence of the 
 divine law, and of the Creator's right to obedience ; 
 there is such a state of mind induced as will natur- 
 ally lead to the amendment of life. The duty of 
 repentance is, therefore, imperiously enjoined in 
 holy writ. " Except ye repent ye shall all like- 
 wise perish," is an awful denunciation, but which 
 is in strict accordance with the whole tenor of 
 Scripture. But the sorrow for past sin and resolu- 
 tions of amendment in future, which constitute true 
 penitence, are not alone sufficient for our salvation. 
 Of its independent efficacy in rendering the 
 10 
 
74 NECESSITY OF SEEKING SER. 5. 
 
 Almighty propitious, reason suggests very strong 
 doubts, and revelation invests them with the char- 
 acter of certainty. Repentance, although required 
 by God and exceedingly appropriate to the sinner's 
 condition, is but a single .advance in the way of 
 life ; it must be associated with faith in Christ. 
 It is the prerogative of the Almighty to declare the 
 conditions upon which his favor shall be extended. 
 He has connected forgiveness with an humble 
 reliance on the mediation of one who, in conformity 
 with the divine will, died to make atonement for 
 sin. It is a merciful dispensation, altogether suited 
 to our circumstances of impotence and wretched- 
 ness. A want of regard to its provisions will be 
 attended with fatal consequences. " For while he 
 that believeth on the Son hath everlasting life, he 
 that believeth not the Son shall not see life, but 
 the wrath of God abideth on him." 
 
 From faith and repentance proceed all the 
 elements of Christian piety. He who has expe- 
 rienced these exercises of the mind, is prepared to 
 obey the will of God, and to become holy in his life. 
 In relation to the indispensable necessity of this 
 holiness, numerous testimonies might be adduced 
 from holy writ. It is not necessary to do so. It 
 is the admitted object of the gospel to produce the 
 spiritual renovation and moral improvement of our 
 race ; and where it fails in producing these results, 
 through the obduracy of those to whom it is 
 
1VF 
 
 o 
 
 SER. 5. TRUE RELIGION. 75 
 
 preached, the consequence must be their abandon- 
 ment to destruction. " Without holiness no man 
 shall see the Lord." " Whatsoever a man soweth, 
 that shall he also reap ; he that soweth to the 
 flesh, shall of the flesh reap corruption, while he 
 that soweth to the Spirit, shall of the Spirit reap 
 life everlasting." 
 
 To repent, to believe the gospel, to lead a life 
 devoted to God, are the duties enjoined on us ; 
 the performance of them will prepare the way for 
 our introduction into the kingdom of God above. 
 
 Seek, then, this happiness and the qualifications 
 for it as your highest object. Nothing is in itself so 
 worthy of regard ; nothing is so adapted to our 
 wants. The promise of pardon to a sinful being, 
 of durable happiness to an immortal one, ought 
 surely to be most interesting. I beseech you, there- 
 fore, to bring your minds resolutely to the contem- 
 plation of this subject ; say to yourselves a few 
 years shall pass, and this earth shall know me no 
 more ; but a little while and I pass under the view 
 of my Judge, and receive the recompense of the 
 just or the unjust. I have now two courses of life 
 marked out to my view, the one leading to ultimate 
 happiness of the highest degree, but attended with a 
 few present privations ; the other attractive at its 
 entrance, but issuing in final wretchedness. Upon 
 which of these courses shall I enter ? Can you 
 make this a subject of deliberation for a moment ? 
 
76 SEEKING TRUE RELIGION. SER. 5. 
 
 Does not a regard to happiness, the most powerful 
 motive to action, impel you to make a prompt 
 decision ? You do make a decision. You are 
 convinced that the favor of God is supremely desi- 
 rable ; you are resolved you will seek it. But 
 when will you do this ? Here lies your fatal error, 
 whose consequences are oftentimes irretrievable. 
 
 You will become pious when the morning of life 
 is past. Then you persuade yourselves you will 
 be satiated with pleasure ; the passions will flow in 
 a more even current and the restraints of religion 
 can be better tolerated. But you remember not, 
 that indulgence in sin while it confirms evil pro- 
 pensities, gives a death blow to the few remaining 
 purposes of good ; and, above all, you do not con- 
 sider that the morning of life may be all that is 
 afforded to you. But you have attained the meridian 
 of life and you are still destitute of religion. You 
 therefore resolve to reserve the great concern of 
 reconciliation with your God for the cheerful period 
 of old age, and for the bed of affliction and death. 
 But the mandate of Jehovah is issued. You are 
 cut off in the midst of your days ; the great duty 
 of life is unperformed ; the consequence is the loss 
 of your souls. These are awful considerations ; I 
 pray you to weigh them maturely; and may the 
 God of grace grant you repentance, reconcile you 
 to himself and fit you for his kingdom. 
 
77 
 
 SERMON VI. 
 
 THE DEATH OF THE RIGHTEOUS. 
 
 NUMBERS XXIII. 10. 
 
 Let me die the death of the righteous ; and let my last end 
 be like his ! 
 
 THE history of the individual whose exclamation 
 has just been recited, is one of the most remarkable 
 in the sacred volume. It has been thought strange 
 that the gift of prophecy should have been bestowed 
 upon one who was obviously not a good man, and 
 who has been supposed to have been addicted to 
 the practice of sorcery. It does not appear how- 
 ever, that this is an estimate of his character 
 altogether just. In some respects it undoubtedly 
 is, for he loved the wages of unrighteousness. Yet 
 there is no sufficient evidence that he was addicted 
 to the use of unlawful arts, and some expressions in 
 
78 DEATH OF SER. 6. 
 
 the scriptural narrative seeming to denote this may 
 be otherwise explained. He certainly possessed 
 the knowledge of the true God, and rendered 
 worship to him, and in the instance at present 
 under view, received direct communications from 
 him. The occasion on which he is introduced to 
 our notice was this : The approach of the im- 
 mense body of Israelites who had left Egypt 
 excited the utmost consternation in the king of 
 Moab. Despairing of effectually resisting them by 
 ordinary means, he sent to the Euphrates for 
 Balaam, one of those to whom it was supposed was 
 committed the power of cursing things and persons 
 so as to confound all their designs, frustrate all 
 their purposes, enervate their strength, and fill 
 them with terror and dismay. Instances of thus 
 devoting an enemy to destruction occur frequently, 
 in profane as well as sacred historical records. 
 
 We shall not make any reference to the difficulty 
 experienced by the king of Moab, in obtaining the 
 cooperation of this prophet or divine, but direct our 
 attention to the result. The ordinary ceremonial 
 being gone through, Balaam instead of devoting the 
 Israelites to destruction, exclaims " How shall I 
 curse whom God hath not cursed ? or how shall I 
 defy whom the Lord hath not defied ? For from 
 the top of the rocks I see him, and from the hills I 
 behold him. So the people shall dwell alone, and 
 shall not be reckoned among the nations. Who 
 

 SER. 6. THE RIGHTEOUS. 79 
 
 can count the dust of Jacob, or number the fourth 
 part of Israel ? Let me die the death of the 
 righteous ; and let my last end be like his !" 
 
 It is by no means certain that Balaam used this 
 last exclamation in the acceptation in which it has 
 been ordinarily taken. By the death of the right- 
 eous, he probably meant, a good old age in which 
 his children's children should be grown up around 
 him. Under the old dispensation, temporal rewards 
 were much insisted on as inducements to the 
 practice of virtue and piety. In commendation of 
 wisdom it was declared, " that length of days was 
 in her right hand, and in her left riches and honor." 
 While therefore the seer contemplated the present 
 and future felicity of the people whom God had 
 chosen peculiarly to bless, and doubtless with some 
 presentiment of his own early fate, he exclaimed 
 " Let me die the death of the righteous ; and let 
 my last end be like his." 
 
 But although the meaning ordinarily attached to 
 the text is not precisely that intended by the 
 speaker, it is notwithstanding, exceedingly im- 
 /pressive. It contains a sentiment cherished in 
 many bosoms and the consideration of it on the 
 present occasion, cannot but be interesting. 
 
 Some anticipations concerning the issue of the 
 present life must occasionally arise even in the 
 most thoughtless mind. No one can deliberately 
 think that he is to live always, although many act 
 
 

 80 DEATH OF SER. 6. 
 
 habitually as if such a destiny were to be expected. 
 When therefore, the prospect of dissolution is 
 presented, and all its solemn and interesting 
 circumstances considered, we must look around us 
 for something which may be our stay and conso- 
 lation in that trying hour.- And while various 
 grounds of hope are resorted to by different indi- 
 viduals, every sober-minded man must unite in the 
 aspiration " Let me die the death of the right- 
 eous ; and let my last end be like his !" 
 
 I shall now proceed to consider the various 
 modes in which our last earthly trial is encoun- 
 tered and then show how exceedingly desirable it 
 is to die the death of the righteous. 
 
 1. There is a death marked by a deceitful 
 tranquillity, the result of an imperfect illumination 
 of the understanding, and insufficient awakening of 
 the conscience. Many die without terror, who 
 certainly have no well grounded hope of the mercy 
 of God. Of the multitudes with whom we asso- 
 ciate in the intercourse of life, what a great number 
 are there who seem to cherish no religious prin- 
 ciple who evince no reverence toward God, or 
 regard to his precepts ; and who, while in common 
 with others they attend to the preaching of the 
 gospel, furnish no evidence that it has at all 
 affected their hearts. And yet, when we attend 
 the death-bed of such, and witness the ebbings of 
 life, we do not see them terrified at the crisis 
 

 SER. 6. THE RIGHTEOUS. 81 
 
 which is approaching we do not observe that 
 intense and absorbing interest which the occasion 
 would seem to demand we do not witness the 
 distressing exhibitions of doubt and apprehension. 
 There is rather a state of listlessness induced 
 they either pass from the world with no expression 
 of hope, or with an avowal of some vague 
 expression of trust in the general mercy of God. 
 But, because there is this apparent tranquillity, is 
 such a death to be desired ? Does it furnish any 
 assurance that all will ultimately be well ? It does 
 not. We must have some other ground on which 
 to rest the hope of a happy immortality than is fur- 
 nished by a seemingly quiet death. It is not indeed 
 surprising that those who through life have cherished 
 a false security, should preserve it in the hour of 
 dissolution. The delusion is sometimes, but not 
 always, dissipated at that period. It is afterwards, 
 that the truth is fully known, and their condition 
 becomes fixed. 
 
 2. But there is a death apparently unattended 
 with terror, observable in the instance of those who 
 have professed a disbelief in all invisible or spiritual 
 existences, or have rejected the doctrine of a 
 coming retribution. That infidelity may in many 
 instances have sustained its advocates at the period 
 of all others the most trying to human nature, we 
 do not pretend to deny. Neither is it important 
 that we should, were we even authorized to do 
 11 
 

 82 DEATH OF SER. 6. 
 
 so. The mind doubtless becomes sometimes as 
 thoroughly imbued with error, as it can be with 
 truth danger is not apprehended, and therefore 
 disregarded ; and death being viewed as an endless 
 sleep, or the expectation of judgment being taken 
 away, there is nothing to alarm the dying skeptic. 
 
 But in addition to this, there may be much real 
 though concealed apprehension in the mind of such 
 an owe. The pride of opinion and a regard to con- 
 sistency, may subdue the outward expression of 
 feelings which produce the most intense suffering. 
 But what does this perseverance in error, or this 
 fortitude in resisting the operation of truth upon the 
 mind, prove ? If a strong conviction of their truth 
 be sufficient evidence of the correctness of any par- 
 ticular principles, then shall we be compelled to 
 adopt opinions, heterogeneous, conflicting, opposite. 
 Strong conviction has furnished martyrs to every 
 faith, however destitute of reasonable support ; 
 and it is not surprising that infidelity should come 
 in for its portion. But, that the fact of unbelievers 
 dying in peace is a proof of the truth of their prin- 
 ciples, is a supposition utterly absurd. Were such 
 indeed to return to us, after having seen what man 
 is not now permitted to see, and after having ex- 
 perienced the destiny awaiting us all, and should 
 declare that the hopes of religion are delusive and 
 its terms imaginary ; then, if we were assured of 
 their sincerity, we might concede something to their 
 
SER. 6. THE RIGHTEOUS. 83 
 
 authority. But until then, who shall assure us that 
 the strong confidence with which they leave this 
 world, will not speedily be changed into alarm and 
 horror. But passing over this consideration, is the 
 death which such die at all becoming the dignity 
 or consistent with the noble attributes of human 
 nature ? In illustration of this remark, you may 
 be referred to the instance of a particular individual, 
 celebrated as an historian and philosopher, arid who, 
 in the estimation of a very distinguished contem- 
 porary, furnished in life and death the model of a 
 perfectly wise and virtuous man. His death has 
 been triumphantly appealed to in support of the 
 principle that on that awful occasion man needs not 
 the consolations of religion. But may the mercy of 
 God secure us from a death so marked with levity, 
 profanity, and insensibility to the noblest feelings 
 and aspirations of humanity. After all the pros- 
 perity which during life had attended him, there is 
 not one expression of gratitude to an overruling and 
 beneficent Providence. Amid all his pleasing retro- 
 spections of the past, there is not one respecting 
 the performance of his duties toward that God 
 whom his reason, unperverted, would have taught 
 him to honor. And in the near prospect of separa- 
 tion from this world and all that is in it, there 
 seems to be cherished no hope of a future existence ; 
 there is only a shocking jesting, founded on the 
 fables of pagan antiquity. And died not this man 
 
84 DEATH OF SER. 6. 
 
 as the brute dieth unconscious of his accountability 
 ignorant of his immortality ? It will be said that 
 his end was in entire consistency with his prin- 
 ciples. True ; but does this circumstance prove 
 that it was either wise or safe to retain those prin- 
 ciples ? By no means. And if there should be a 
 God who challenges the homage and service of his 
 creatures if there should be a future state, and 
 that one of retribution, who would not tremble at 
 the thought of living and dying as did this infidel 
 philosopher. 
 
 We have now considered two classes of persons 
 who, through a delusive hope or the influence of 
 false principles, possess some measure of tranquillity 
 in death. It may now be observed that there is a 
 death attended with deep distress of mind, and 
 awful apprehensions of futurity. These feelings in 
 different instances vary in intensity ; but in all, 
 there is a foretaste of their coming misery. There 
 are some cases on record, the narrative of which is 
 sufficient to freeze our souls with horror; there 
 are some which we may all have witnessed, of the 
 most melancholy character. And the only ground 
 of surprise is, that amid all the irreligion, impiety, 
 and wickedness which prevail in the world, the 
 moment of dissolution is not more uniformly one 
 of extreme terror. For it is undeniable that those 
 who have lived in forgetfulness of God, neglect of 
 religion and violation of social duties, have the 
 
SER. 6. THE RIGHTEOUS. 85 
 
 highest cause of alarm when the hour of their de- 
 parture is at hand. The term of their probation is 
 drawing to a close the forbearance of God will 
 cease and after death comes judgment and its 
 tremendous consequences. And may not, ought 
 not human nature to shrink from encountering such 
 awful evils ? Yet they are generally excluded most 
 studiously from the contemplation hope of re- 
 covery is cherished to the last and notwithstanding 
 all the monitions of his approach, death at last comes 
 unexpectedly, and the mind is not permitted fully 
 to conceive the momentous results attendant on his 
 visitation. It is on this account, that the wicked 
 do not always in the hour of death experience the 
 terrors which are appropriate to their condition. 
 
 After this reference to the various methods in 
 which the last enemy is encountered by those who 
 have no reasonable hope of the divine favor, we 
 may now proceed to consider what is the death of 
 the righteous, and why it is exceedingly desirable 
 that we should experience it. 
 
 It is then a death always peaceful sometimes 
 triumphant, and uniformly the prelude to full and 
 eternal happiness. It is always peaceful. True 
 religion, the possession of which is evinced by the 
 fruits of piety and moral goodness, invariably affords 
 a security against the terrors experienced by those 
 who meet death in an unprepared state. Imperfect 
 religious attainments or constitutional infirmity may 
 
86 DEATH OF SER. 6. 
 
 during life prevent high Christian confidence, and 
 induce distressing anticipations concerning their 
 latter end ; jet when the hour of trial comes, a 
 fortitude and hope are imparted which, under less 
 difficult circumstances, had neither been enjoyed 
 nor expected. 
 
 But, not only is death in the instance of the 
 Christian, encountered with fortitude and hope it 
 frequently becomes the occasion of exultation and 
 triumph. The energy of faith imparting a full 
 confidence in the reality of things invisible, and the 
 full assurance of hope in reference to eternal hap- 
 piness, enables him to feel that " to die is gain." 
 He knows that if this earthly house of his taber- 
 nacle were dissolved, he has a building of God, an 
 house not made with hands, eternal in the heavens. 
 Under these circumstances is it not natural that he 
 should groan under a consciousness of the infir- 
 mities of life, and an experience of its numerous 
 ills that he should dwell with rapture on the 
 contemplation of the peace and joy which are the 
 inheritance of the blest and that he should regard 
 death not as an awful or unwelcome visitant, but as 
 the precursor of a happy immortality. Such was 
 the experience of St. Paul, who was in a strait 
 between the desire of being useful in the present 
 life, and the wish to enter upon his reward ; and 
 who was persuaded that to depart and be with 
 Christ, was far better than any thing which this 
 
SER. 6. THE RIGHTEOUS. 87 
 
 world could afford. Such has also been the expe- 
 rience of many to whom it has been given not only 
 to encounter the last enemy with fortitude, but to 
 triumph over him. 
 
 But, are we not here falling into the same error 
 which we have condemned in others ? May it not 
 be retorted upon us if the composure of mind 
 preserved by the infidel in the hour of dissolution 
 be no evidence of the correctness of his principles, 
 can we say that the happy death of the Christian 
 demonstrates the truth of his religion ? We are 
 not guilty of this inconsistency. We do not argue 
 that Christianity is true because its professors die 
 happily. But, establishing the truth of its doctrines 
 by other means, we are enabled to pronounce 
 confidently that the peace which they enjoy when 
 human nature is in extremity, is not fallacious and 
 temporary. And we are thus led to mention the 
 most interesting characteristic of the Christian's 
 death that it is not only always peaceful, and 
 sometimes triumphant, but invariably succeeded by 
 happiness which " eye hath not seen, nor ear heard, 
 nor the mind of man conceived." Here then is the 
 grand distinction between the pious and wicked 
 man. The latter may die as he lived may be to 
 the last impious or thoughtless, or negligent of the 
 great salvation and notwithstanding all this, re- 
 morse shall not fill his bosom, nor the apprehension 
 of impending evil distress his mind. Yet will that 
 
88 DEATH OF SER. 6 
 
 evil surely overtake him the light of eternity will 
 dispel every error, and its interminable course be 
 marked by the tribulation and anguish which are 
 the recompense of unrepented, unforgiven guilt. 
 Not thus is it with the pious man the serenity of 
 the evening of life furnishes no fallacious inducement 
 to the happiness awaiting him on the resurrection 
 morn. His is not the hope of the hypocrite, which 
 shall perish ; its accomplishment is as sure as 
 Jehovah's covenant can make it. 
 
 And now let me in conclusion ask, Of all who 
 are this day present with us, is there one who does 
 not wish to die the death of the righteous who 
 would not pray for an end so happy as his ? But, 
 with a conviction of the desirableness of such an 
 issue to your earthly course, what measures are 
 you taking to secure such a result ? Are you ex- 
 erting yourselves to live the life of the righteous 
 to repent and be converted to obtain redemption 
 through Jesus Christ to fear God and keep his 
 commandments ? Many, we would hope, are thus 
 acting ; and to them we would say, be not weary 
 in well doing, for in due time ye shall reap, if ye 
 faint not. But, how many more are there who are 
 living without God, and therefore without any 
 reasonable hope in the world. You wish to die the 
 death of the righteous, but how can you expect to 
 do so ? It is only reserved for those who by 
 patient continuance in well-doing, seek for glory 
 
SER. 6. THE RIGHTEOUS. 89 
 
 and immortality. How little claim have you to 
 this distinction, and how then can you hope to 
 enjoy its exceeding great reward ? Yet this most 
 delightful issue of the labors and sorrows of life is 
 still within your grasp. Deserving as you now are 
 of the divine condemnation, and utterly disqualified 
 as you are for the enjoyment of the divine presence, 
 a change in your condition and prospects may yet 
 be effected. The mercy of God is full and free 
 your doom is not now fixed and the gospel calls 
 you to flee from the wrath to come, and enter upon 
 the path leading to happiness. Obey this call 
 seek the Lord while he may be found work out 
 your salvation with fear and trembling; and you 
 shall die the death of the righteous, and your last 
 end shall be like his. 
 
 12 
 
90 
 
 SERMON VII 
 
 THE HEAVENLY STATE. 
 
 1 JOHN iii. 2. 
 
 It doth not yet appear what we shall be : but we know that, 
 when he shall appear > we shall be like him ; for we shall 
 see him as he is. 
 
 A GREATER inquisitiveness concerning a future 
 existence, than is actually observed among men, 
 might be reasonably expected. The subject is 
 surely one of sufficient interest to excite universal 
 attention, and to excite it in a very remarkable 
 degree. When we reflect that, since the world 
 began, generation after generation has existed and 
 in its turn disappeared from the face of the earth, 
 is not the inquiry a natural one, Where has this 
 multitude of human beings gone ? Have they 
 utterly perished ? Is the memory of them all that 
 remains ? 
 
SER. 7. THE HEAVENLY STATE. 91 
 
 Again, when we call to our recollection many 
 whom we have most ardently loved, for whose 
 happiness, as much as our own, we have felt con- 
 cerned, who have associated with us many days 
 and years, and when in vain we now search for 
 them among the living, how can we avoid indulging 
 some conjectures concerning their present condition ? 
 And when the mind takes such a direction, how 
 natural is it with the thought of their continued 
 existence to associate some picture of its nature 
 and circumstances ? 
 
 And when we consider that in the way in which 
 all flesh has gone we shall also go, that as others 
 have died so must we, how strong should be our 
 desire to pierce the thick darkness which gathers 
 around the tomb, to obtain a distant view of another 
 world, if such world exists, and to obtain a hope 
 and confidence that when this earth shall know us 
 no more, we shall yet live and live in happiness. 
 Taking into view the considerations which I have 
 suggested, it would seem that every man's thoughts 
 would be much exercised in regard to futurity, and 
 that the formation of some system of belief in 
 respect to it would be the uniform result. On the 
 other hand, however, there are . reasons which 
 induce an opposite course of conduct, which influ- 
 ence many to confine their views to the present 
 life, and which produce an indisposition in all to 
 think as much as they otherwise would of the state 
 
92 THE HEAVENLY STATE. SER. 7. 
 
 which may be consequent upon the dissolution of 
 the body. 
 
 In the first place, this is, in itself, a gloomy 
 subject of contemplation. It is conversant with 
 the sufferings most appalling to our nature. It 
 calls to mind the loss of earthly happiness and the 
 separation from endeared friends. In this view, 
 then, it is natural that the mind should not more 
 frequently recur to it than is unavoidable. But in 
 the circumstances of multitudes, the subject to 
 which we are referring is not merely gloomy, but 
 terrible. The consciousness that they do not pos- 
 sess the approbation of God ; the knowledge that 
 upon him depends the ordering of their future lot; 
 the consequent anticipation that their final condition 
 cannot be a happy one all concur in producing a 
 disposition rather to rest in their present enjoyment, 
 than to speculate concerning their future prospects. 
 
 These considerations, however, do not affect the 
 pious man ; and contemplations which impress 
 others with alarm, may to him be productive of 
 pleasure. To such an one, the declaration of the 
 Apostle will furnish a grateful subject of meditation. 
 "It doth not yet appear what we shall be : but we 
 know that, when he shall appear, we shall be like 
 him ; for we shall see him as he is." 
 
 I shall from these words take occasion to consider 
 
 1. What is mysterious in the future condition 
 of the pious. 
 
SER. 7. THE HEAVENLY STATE. 93 
 
 II. What is determined in Scripture concern- 
 ing it. 
 
 I. " We know not jet what we shall be." 
 There is therefore a present obscurity in our views. 
 God has not removed the vail from before our eyes. 
 There are indeed beams of light which allure and 
 guide us home, but there is not enough to satisfy 
 our curiosity. Now we see things as through a 
 glass, darkly. 
 
 Our first inquiry is, What is there mysterious in 
 the future condition of the pious ? There is much 
 of this character. I shall however only adduce a 
 few particulars. 
 
 1. We know not then the place of their abode. 
 We indeed commonly designate it by the name of 
 heaven, and suppose it to be at an undefined dis- 
 tance above us. The imagination passes from earth 
 to the aerial regions surrounding it ; thence to the 
 expanse in which the stars are apparently fixed ; 
 and beyond this, rests in a world of light and hap- 
 piness, which it portrays. There is something 
 natural in this process, and there is countenance 
 given to the conclusion at which it arrives, by holy 
 writ. The process is a natural one ; for, in en- 
 deavoring to form the conception of all that is 
 bright, and glorious, and pure, we do not allow 
 the mind to sink into the dust beneath our feet, but 
 seek to be removed from it as far as possible, and 
 to attain a natural elevation correspondent to that 
 
94 THE HEAVENLY STATE. SER. 7. 
 
 moral exaltation characteristic of the Creator. And 
 there is a ground for this proceeding in the oracles 
 of truth. These represent the abodes of the blest 
 as far above us ; the invisible is situated beyond 
 the visible heaven; and St. Paul, in his rapturous 
 vision, was lifted up to it. . Yet the general tenor 
 of holy writ, and the reason of the thing, instruct 
 us that heaven is to be conceived of rather as a 
 state than as a place. Scriptural language on this 
 subject is often highly figurative ; and when there 
 are descriptions of future happiness given to allure 
 our desires, these are to be considered as referring 
 to the condition, and not as determining the place 
 of abode assigned to the righteous. With this 
 understanding, it may be that the redeemed are 
 widely distributed through regions of space un- 
 known to us that their situations may be varied 
 while their happiness is undiminished and that 
 there are gradations of excellence and felicity 
 almost interminable, through which they may be 
 permitted to ascend. All this may be, and yet 
 Scripture does not decide upon it. 
 
 In the conclusions to which we have arrived, 
 there is nothing inconsistent with the idea that 
 there is a local heaven ; such a state there must be 
 after the resurrection of the body. But we are not 
 informed where it is, and conjectures on this sub- 
 ject will be fruitless. We are far, however, from 
 conceding any thing to the frivolous objection that 
 
SER. 7. THE HEAVENLY STATE. 95 
 
 the received notions of the heavenly state are dis- 
 tinguished by any absurdity. Admit that many of 
 the expressions on this subject are unphilosophical, 
 yet, is the thing unreasonable ? We lift our eyes 
 from the earth upon which we tread, and we behold 
 shining bodies apparently innumerable. Science 
 has taught us that there are globes like that which 
 we inhabit. Reason suggests the strong probability 
 that they are also the abodes of sentient and intel- 
 ligent beings. But what is the condition of their 
 existence ? Is it like our own ? or, having never 
 sinned, is their situation one of imperishable 
 felicity ? Or may not some of these distant worlds 
 be the theatre on which God's dispensations begun 
 on earth are completed, where the individuals of 
 our race are rewarded or punished ? Is there any 
 thing improbable in such a supposition ? It does 
 not appear that there is. Yet, in regard to this 
 matter, we are, for a time, doomed to uncertainty. 
 
 2. But again, " it doth not now appear" what 
 shall be the nature of the resurrection body what 
 the increased capacities of our souls what their 
 knowledge of transactions in other parts of the 
 universe. All that unenlightened reason had been 
 able to dictate concerning man's future destiny was, 
 that the soul survived the destruction of the body ; 
 and the popular notion had invested it with a 
 shadowy, unsubstantial form, which met the eye 
 but eluded the touch. It is exclusively a doctrine 
 

 96 THE HEAVENLY STATE. SER. 7. 
 
 of revelation that the body, although apparently 
 dissolved, is preserved in all its elements to be 
 again reunited to the soul. Yet the body which 
 shall be, must differ greatly from that which now 
 is. Its organization must be varied to obviate the 
 liability to derangement and tendency to disso- 
 lution. Matter must be purified and become more 
 ethereal, for flesh and blood cannot inherit the 
 kingdom of God. These general conceptions con- 
 cerning the corporeal part of those who dwell in 
 heaven, we can form, but cannot go beyond them, 
 for then all is obscurity. 
 
 Neither are we able to comprehend the change 
 which passes upon the soul in its translation from 
 earth. I have reference to its intellectual capaci- 
 ties. These we are informed will be greatly 
 invigorated, and be conversant with objects now 
 unknown to us. We shall then understand many 
 mysteries, but whether all difficulties will be 
 removed is not determined. Probably the en- 
 largement of our faculties may be progressive, and 
 yet, the attainment of a perfect knowledge of God 
 and his perfections, may forever elude their grasp. 
 He who is all-wise can only be comprehended by 
 such an one as himself. 
 
 Morever, it doth not yet appear what acquain- 
 tance glorified spirits shall have with those parts of 
 the universe with which they are not directly 
 conversant. Is it with them as with us, that they 
 
SER. 7. THE HEAVENLY STATE. 97 
 
 only know what is transacting within a limited 
 sphere, while all beyond is utterly unknown or 
 can they look back upon this stage of existence 
 which they have left, and mark its passing events, 
 and note the conduct of those whom they have 
 loved on earth, and exult with them in their joys, 
 or mourn with them in their sorrows ? It would 
 seem reasonable that the latter supposition is true; 
 and yet we know not how sorrow and sighing can 
 flee away, when the soul can look back and see the 
 objects of its fervent love involved in suffering, led 
 astray by temptation, and in danger of eternal ruin. 
 On this subject therefore, our minds must be greatly 
 perplexed. 
 
 II. But we have dwelt sufficiently long on the 
 mysteries connected with the future lot of the 
 pious. We shall now proceed to consider what is 
 decisively known concerning it. " It doth not yet 
 appear what we shall be : but we know that, when 
 he shall appear, we shall be like him ; for we shall 
 see him as he is." 
 
 The period to which the final happiness of the 
 redeemed is referred, is the appearance of Jesus 
 Christ. It is not to be supposed that in the mean 
 time they are unhappy or destitute of consciousness. 
 Doubtless, in passing from earth they enter imme- 
 diately upon a state of blessedness but the de- 
 parted spirits of the just await the redemption of 
 their bodies, ere they enter upon the full possession 
 13 
 
98 THE HEAVENLY STATE. SER. 7. 
 
 of their joys. This event will take place at the 
 time when Jesus Christ shall appear, at the end 
 of this probationary state, to judge the world. 
 Scripture affords us an awful and magnificent 
 representation of this stupendous transaction. Our 
 concern at this time is only .with its consequences 
 with respect to the pious. 
 
 In the state which shall ensue upon the winding 
 up of God's dispensations upon earth, the believer 
 in Christ shall be fully conformed to the likeness of 
 his Redeemer. It is declared that he shall change 
 our vile bodies, that they may be fashioned like his 
 glorious body. This is doubtless within the scope 
 of the text ; but when it is said we shall be like 
 him, particular respect is had to the impression 
 upon the soul of the moral image of Him who is 
 all holy. This fact is stated as the consequence 
 of our seeing him as he is. Excellence contem- 
 plated with right dispositions of mind has a power- 
 ful influence in transforming the heart of the be- 
 holder. Now, through the exhibition contained in 
 the gospel, we are enabled to behold as in a glass 
 the glory of the Lord, and thus ascend from one 
 degree of holiness to another. Hereafter by con- 
 tinually observing all his excellence and loveliness 
 with no obstacle between, we shall be made per- 
 fectly to resemble that which we admire and love. 
 One particular then of the blessedness of the re- 
 deemed, is the possession of holiness without 
 
SER. 7. THE HEAVENLY STATE. 99 
 
 blemish, of dispositions perfectly pure. This is an 
 element in their feelings which is much insisted 
 upon in the oracles of God, and however little it 
 may impress the irreligious man, it is the subject of 
 delightful anticipation to those whose regenerated 
 hearts mourn the evil influences to which they are 
 now subjected, and long for the period when the 
 dominion of corruption shall be utterly destroyed. 
 And those who are distinguished by this perfect 
 holiness, will live in the presence of God almighty, 
 all-sufficient, all-merciful. No man hath seen God 
 at any time. He is a spirit not to be beheld or 
 touched by the material organ. He is an univer- 
 sally diffused intelligence, not to be limited by 
 place. Yet there is no doubt that he can reveal 
 himself to finite spirits that he can even without 
 assuming a corporeal form, become the object of 
 their senses. Heaven, the abode of saints and 
 angels, is also said to be his dwelling-place ; not 
 because he is there confined, but because while 
 universally present, he is there peculiarly mani- 
 fested, and imparts to holy beings joys unutterable. 
 But what are those joys ? Are they sensual ? 
 are they merely intellectual? They are spiritual. 
 There is the gratification of beholding all that is 
 excellent of associating with all that is holy of 
 praising Him to whom all glory is due and of ex- 
 pressing the intense feelings of love and gratitude 
 to Him who " having washed us by his blood, has 
 
100 THE HEAVENLY STATE. SER. 7. 
 
 redeemed us out of every tongue and kindred." 
 In a word, we shall possess higher faculties and 
 holier feelings, and we shall have access to all that 
 can exercise the one or gratify the other. 
 
 Now, brethren, are you desirous of entering on 
 the heavenly inheritance ? Consider well what is 
 involved in its enjoyment consider the character 
 necessary to its attainment. St. John declares, 
 that every one who hath this hope in him, puri- 
 fieth himself as God is pure. And such conduct is 
 reasonable and proper. It is only the pure in heart 
 that shall see God. It is only such who could be 
 happy in his presence. Let me therefore earnestly 
 beseech you to grow in grace to subdue earthly 
 and sinful desires, and to cherish those which are 
 heavenly. Do not remit your exertions while any 
 advance in Christian piety is to be made, and use 
 every means which can conduce to its perfection. 
 Let this world be chiefly regarded, as it affords 
 opportunity of obtaining entrance into another and 
 better, where guilt and sorrow are alike unknown ; 
 where all those who die in faith shall reap their im- 
 perishable reward, while they join in ascribing bles- 
 sedness, and honor, and glory, and praise, to Him 
 that sitteth upon the throne, and to the Lamb, 
 forever and forever. 
 
101 
 
 SERMON VIII. 
 
 THE DISCOURAGEMENTS AND CONSOLATIONS OF THE 
 CHRISTIAN MINISTER. 
 
 ISAIAH XLIX. 4. 
 
 Then I said, I have labored in vain, I have spent my strength 
 for nought, and in vain : yet surely my judgment is with 
 the Lord, and my work with my God. 
 
 THE words of the text were uttered by the 
 prophet while personating that Messiah to whom so 
 many of his predictions related. The Almighty 
 had declared to him, " Thou art my servant, in 
 whom I will be glorified." The reply was, " I have 
 labored in vain, 1 have spent my strength for nought." 
 This had reference to the fact that Israel, the chosen 
 people of Jehovah, would not in general be gath- 
 ered to Him who should be revealed as their Prince 
 and Saviour. The animating declaration is sub- 
 joined on the part of the Father. "It is a light thing 
 
102 TRIALS AND CONSOLATIONS SER. 8. 
 
 that thou shouldest be my servant, to raise up the 
 tribes of Jacob, and to restore the preserved of 
 Israel : I will also give thee for a light to the Gen- 
 tiles, that thou mayest be my salvation unto the end 
 of the earth." 
 
 Such is the connection in which the text appears, 
 and such was its original application. 
 
 We may regard the language of Jesus Christ as 
 employed by one of his followers, and from it be 
 led to take a view of the discouragements and con- 
 solations of the Christian ministry. 
 
 The object for which this ministry is instituted, 
 is the preparation of human beings for the last stage 
 of life and for the scenes of another world. In the 
 fulfilment of this purpose it effects another. By 
 rendering men wiser and better, it greatly con- 
 tributes to their present happiness. 
 
 There are others who labor worthily to promote 
 the temporal welfare of men to add to the sum of 
 their innocent enjoyments, and to exalt human 
 nature by imparting useful knowledge. It is our 
 province to labor for your eternal happiness to 
 exhort you to the pursuit of the knowledge and 
 favor of God, and to aid you in the acquisition of 
 these inestimable benefits. From this representation 
 let it not be understood that we arrogate to ourselves 
 any superiority over you. Very far from it. On 
 the contrary, we regard ourselves as your servants 
 in this matter, and all that we demand of you is 
 
SER. 8. OF THE CHRISTIAN MINISTER. 103 
 
 your serious attention ; all that we expect, is the 
 regard due to those who are sincerely desirous of 
 your happiness. 
 
 Having ourselves through the mercy of God been 
 brought to attend to our own spiritual interests ; 
 having been instructed in the word of revelation, 
 and having, according to the provisions of that word 
 been ordained as ambassadors for Christ, we are 
 bound to warn you of the dangers from which we 
 trust that we have escaped, and to present to your 
 view the blessings which we have in prospect. It 
 is incumbent upon us to call your attention to the 
 things of another world, to establish their reality, 
 and to illustrate their importance. We are to con- 
 sider the questions of duty connected with their 
 existence, and to show that if man's highest and 
 most durable interests exist in futurity, then should 
 not this world engage his strongest solicitude ? We 
 are to teach you that the favor of the Almighty God 
 is the greatest of blessings, and the foundation of all 
 others. We must declare to you how, by a being 
 who is already sinful, this is attainable. And thus y 
 while exhibiting the redemption which is in Christ 
 Jesus, and pressing upon you the obligation to lead 
 a holy life, we appear as the heralds of salvation 
 and the teachers of Christian morals, and Christian 
 piety. 
 
 Such being the duties of the gospel ministry, 
 when may it be said that the end for which it exists 
 
* 
 
 104 TRIALS AND CONSOLATIONS SER. 8. 
 
 is accomplished ? The inquiry respects the instances 
 of individuals. Our labors then have produced their 
 highest fruit in regard to any individual, when he 
 has been brought to experience repentance to ex- 
 ercise faith, and perform new obedience when he 
 has recognized his obligations to his Creator and 
 Redeemer by partaking of the rites and submitting 
 to the regulations of the Christian community 
 when, by holding the truth in its purity, and pre- 
 serving a deportment consistent with the gospel, he 
 affords evidence that he is undergoing a preparation 
 for a happy immortality. 
 
 This is the state to which we would bring every 
 one of you. Having done this, we should be sat- 
 isfied ; all that would remain would be to exhort 
 you to persevere in well-doing. To admonish you 
 of dangers which, when perceived, would be imme- 
 diately avoided by you to enjoin upon you duties 
 which would yet be more powerfully enjoined by a 
 principle in your own bosoms. 
 
 But if in regard to you we fail in attaining this 
 object, we are not satisfied. You are yet exposed to 
 the displeasure of God salvation is yet far from 
 you the end of our labors is not accomplished. 
 Under these circumstances, w r e are induced to take 
 up the complaint of the text : we have labored in 
 vain, and spent our strength for nought and in vain ; 
 yet surely our judgment is with the Lord, and our 
 work with our God. 
 
SER. 8. OF THE CHRISTIAN MINISTER. 105 
 
 There may, however, exist some sources of en- 
 couragement under these dispiriting circumstances. 
 When among those to whom we minister, we per- 
 ceive few who, convinced of the vast importance of 
 securing their salvation, enter upon a life of devo- 
 tedness to God, we are not to suppose that we have 
 labored altogether in vain. Even where we have 
 failed in our highest object, inferior good may be 
 attained. When men are not completely brought 
 into a state of salvation, there may be undergone 
 much preparatory discipline. 
 
 1. On this subject I would observe that much 
 useful knowledge may be imparted W 7 hich will 
 hereafter be productive of good. The practice of 
 religion must be founded upon a knowledge of its 
 principles. God must be known his perfections 
 acknowledged, and his law understood ; before a 
 conviction of guilt and danger can be produced in 
 the mind of the sinner. Jesus Christ must be ap- 
 prehended in his person and offices, ere he can 
 become the ground of reliance. The respective 
 retributions of the just and the unjust must be im- 
 pressed upon the mind, before the one can become 
 the object of hope, or the other of dread. The 
 Christian minister, therefore, has not labored for 
 nought, if through his instrumentality there has been 
 impressed upon the minds of those whom he ad- 
 dresses, a firm conviction of the truth of the gospel 
 revelation if the arguments which support it have 
 14 
 

 106 TRIALS AND CONSOLATIONS SER. 8. 
 
 been diligently exhibited, and the objections to it 
 satisfactorily answered. And far less should he 
 suppose that his strength has been spent for nought, 
 if his hearers have been made thoroughly to under- 
 stand the contents of that revelation ; if they have 
 been made not only to understand, but to admit 
 them, even although that admission should not have 
 so powerfully influenced the conduct as it should 
 do. Under such circumstances as these, we are not 
 to despond. Were indeed the knowledge imparted 
 always to remain unfruitful, we could not possess 
 much ground for self-gratulation, inasmuch as those 
 who persevere in sinning against light, sin more 
 deeply and fatally. But we indulge a hope, and it 
 is not an unreasonable one, that what is now known 
 may be hereafter practiced. He who is well in- 
 structed in the principles of religion, is in a con- 
 dition far more hopeful than one who is ignorant of 
 them. 
 
 In addition however, to the preparation for the 
 experience of true religion, which those under our 
 ministry may be undergoing, there may be much 
 good actually effected, although it fall short of that 
 which we principally desire. 
 
 Although that supreme regard to God may not 
 be induced which brings into captivity every 
 thought of the mind and every desire of the heart, 
 yet there may arise a general feeling of reverence 
 which did not before exist, and which operates most 
 
SER. 8. OF THE CHRISTIAN MINISTER. 107 
 
 beneficially as a restraint upon the evil dispositions 
 of men. The knowledge that there remains a rest 
 for the people of God, while it fails to allure us to 
 the earnest pursuit of this rest, may still prevent so 
 wide a deviation from the path leading to it as 
 would otherwise take place. Without experiencing 
 the faith which changes the heart and leads to 
 salvation, men may possess that belief of religious 
 truth which will produce a respect for the gospel 
 and its institutions a veneration for its author, and 
 some degree of attention to its precepts. 
 
 The consequence of this is, that those who 
 might have been profane, infidel, immoral, are 
 entirely the reverse. Many excellent sentiments in 
 regard to religious subjects, may be cherished the 
 tone of moral feeling in any particular community 
 may be elevated arid strengthened a general pro- 
 priety of conduct may exist, all which form an 
 interesting subject of contemplation. But although 
 the view of such a state of things is truly grateful 
 to the Christian minister, yet it falls far, very far 
 short of that which he earnestly desires, and for 
 which he labors. And if he is not satisfied with 
 this result, still less should they be to whom he 
 ministers. For it cannot be too frequently or too 
 solemnly inculcated upon you, that good morals, 
 and general respect for religion, and a vague feeling 
 of reverence toward the Almighty, are not sufficient 
 to secure his favor, and will not qualify us for the 
 inheritance of heaven. 
 
108 TRIALS AND CONSOLATIONS SER. 8. 
 
 Although then, under the circumstances which I 
 have mentioned, the minister of Christ will not de- 
 spond altogether, yet must he be much concerned 
 and happy will he be should he be enabled to 
 exclaim, " my judgment is with the Lord, and my 
 work with my God." When he can thus refer his 
 labors to be estimated by Him who can best 
 appreciate them, he should be satisfied. Although 
 he should have failed in effecting the salvation of 
 the people of his charge, he shall save his own soul. 
 
 He indeed must incur the charge of presumption, 
 and must really be very deficient in humility and 
 self-knowledge, who imagines that he has in 
 nothing failed of his duty. Yet, the Christian 
 minister may be persuaded of his sincerity and 
 general faithfulness in his labors. He is conscious 
 that his prayers are continually offered on behalf of 
 the souls committed to his care that his thoughts 
 are daily fixed upon their spiritual interests that in 
 laboring for their salvation his best talents are 
 enlisted. He is conscious that he does declare to 
 them, so far as diligent attention enables him to 
 apprehend, the whole counsel of God that he does 
 employ every method which he can devise, savingly 
 to affect them. 
 
 But, having done this has he done all that is in 
 his power ? Who shall dare to say this ? and not 
 fear the rebuke of the Almighty ? 
 
 Is it not enjoined upon us after we have done all 
 
SER. 8. OF THE CHRISTIAN MINISTER. 109 
 
 that we can do, to confess that we are unprofitable 
 servants ? Shall an apostle say, " in many things we 
 all offend ? " Shall we accuse the ordinary Christian 
 of pride or delusion who shall imagine that he has 
 fulfilled every duty ? And is it becoming in the 
 Christian minister, whose duties are far more 
 arduous, to say or think that he has perfectly 
 complied with his obligation ? Surely not. He 
 might more perfectly exemplify in his own person 
 the dispositions and conduct which he recommends. 
 His love might be more fervent his exertions more 
 indefatigable. Of this he is sensible, and would 
 that it were otherwise. But with the sincere desire 
 to do the will of God, his hopes of acceptance rest 
 not upon the perfection of what he has done, but 
 upon that atonement which he proclaims to others. 
 But, my brethren, one thing we can assert 
 confidently, and in stating it, I would apply the 
 subject to yourselves. The assertion is, that in 
 respect to their hearers, many ministers may say 
 we have so performed our duties as to leave you 
 without excuse. You cannot plead ignorance of 
 your duty, although the Scriptures may have been 
 to you a sealed book. Yet, through our minis- 
 trations its counsels have been communicated to 
 you. You know the services which God requires 
 of you. You have been warned of your danger in 
 consequence of your sins. Time after time have 
 you been admonished that except ye repent ye shall 
 
110 TRIALS AND CONSOLATIONS. SER. 8. 
 
 all perish. The futility of every ground of confi- 
 dence excepting a sincere resort to the salvation of 
 Jesus Christ, has been fully and often exposed. 
 We have addressed to you line upon line, precept 
 upon precept, in regard to your eternal interests 
 and if our exertions to produce in you a due 
 attention to them have been unavailing, and if they 
 still continue fruitless, are we not absolved from all 
 participation in your destruction ? Shall your 
 condemnation at the day of judgment involve ours 
 also ? 
 
 Brethren, shall we still labor almost in vain 
 amongst you ? We are now ambassadors for Christ. 
 As though God did beseech you by us, we pray you 
 in Christ's stead, Be ye reconciled to God. Long 
 disobedient to the divine injunctions, now resolve to 
 comply with them repent and be converted that 
 your sins may be blotted out. Believe in Jesus 
 Christ, and take upon yourselves the profession of 
 his name. 
 
 Then shall we not have labored in vain we 
 shall have consolation under our toils and you 
 will inherit everlasting salvation. 
 
Ill 
 
 SERMON IX. 
 
 OUR FATHER WHICH ART IN HEAVEN. 
 
 MATTHEW vl. 9. 
 
 After this manner, therefore, pray ye : Our Father which 
 art in heaven, hallowed be thy name. 
 
 IN the passage under view, our divine Teacher 
 gave to his disciples direction in regard to the per- 
 formance of an important duty. Whether we 
 consider the interest of the subject or the char- 
 acter and authority of the speaker, our attention 
 should be much excited. The intercourse which 
 the soul maintains with God is principally com- 
 prised in the exercise of prayer. To perform this 
 duty in a proper manner, and with right feelings 
 and apprehensions, should be an object deeply 
 interesting to us. Jesus Christ had just referred to 
 some prevalent abuses in regard to the performance 
 
112 OUR FATHER SER. 9. 
 
 of this duty ; he had noted the motives of osten- 
 tation by which some were actuated in the discharge 
 of their religious obligations, and he had condemned 
 those vain repetitions which argued a belief that 
 their much speaking would recommend them to 
 God. In opposition to these practices, he enjoined 
 it upon them to withdraw from the observation of 
 men when they addressed their private devotions 
 to the all-seeing God, and in every act of prayer, 
 whether public or private, to be brief and compre- 
 hensive, persuaded that God knows all things which 
 we need before we ask him. He then proceeds to 
 give a short and most admirable formula of devo- 
 tion. We do not believe that our Saviour designed 
 to confine us to this one form of supplication, or to 
 intimate that any fixed form is requisite to the 
 acceptable worship of Jehovah. At the same time, 
 we have no objection to urge against those Chris- 
 tians who deem their edification most promoted by 
 the use of such prescribed ceremonial. We are 
 persuaded merely, that the text does not enjoin 
 such a mode of worship. It is only to be viewed as 
 an exemplar according to which our supplications 
 are to be conducted, and in this light it is of great 
 value to us. It is designed to-night to make some 
 observations in elucidation of the verse which has 
 been read to you. Two things are involved in this 
 passage. There is an invocation of the object of 
 our worship ; there is mention made of the general 
 
SER. 9. WHICH ART IN HEAVEN. 113 
 
 feeling which should be cherished toward the 
 Author of all good. 
 
 We address " Our Father who is in heaven." 
 Prayer is either offered up in public, and then we 
 join with many worshippers, or in private where 
 we nevertheless use the same form of address, " our 
 Father." The design of this is to intimate that 
 there are many others connected with God in the 
 same relation as we are, and that in our most secret 
 prayers we should recognize them and cherish a 
 brotherly feeling toward them. The appellation 
 of Father, which we are instructed to bestow upon 
 the Almighty, also carries with it many important 
 considerations. It exhibits him to our view as our 
 author and benefactor. From our earthly parents 
 we, in a subordinate way, derive our existence, 
 and they confer upon us numberless favors. But 
 God is properly the author of our being, and gives 
 us richly all things to enjoy. He is, therefore, our 
 father in the highest and noblest sense imaginable. 
 Viewing him as sustaining this relation, we should 
 regard him with feelings of love and confidence 
 love, when we consider all his goodness and excel- 
 lence ; confidence, when we reflect how able and 
 how willing he is to bless us. 
 
 He, whom we address as the object of our wor- 
 ship, is also exhibited as being " in heaven." Not 
 but that we are to consider him as having the 
 universe under his inspection, as operating through- 
 15 
 

 114 OUR FATHER SER. 9. 
 
 out all nature ; but we regard him as peculiarly 
 present in that place where he is most strikingly 
 manifested to the apprehensions of his creatures. 
 This place the Scriptures denominate heaven. 
 This term denotes, sometimes, the atmosphere, 
 sometimes the visible heavens ; the firmament in 
 which the stars appear fixed. But the heaven of 
 heavens, or the third heaven, as St. Paul terms it, is 
 the centre of the divine dominion, the residence of 
 angels and perfected spirits of men. In the Old 
 Testament, God is often spoken of as being in 
 heaven, and with this phraseology, there are several 
 important ideas connected. His universal presence 
 is expressed by it " The heaven of heavens cannot 
 contain thee" that is, Thou fillest immensity. His 
 majesty and dominion over his creatures are also 
 denoted. " Art not thou God in heaven ? and 
 rulest not thou over all the kingdoms of the 
 heathen ?" 2 Chron. xx. 6. So, also, his power is 
 in this way referred to. " Art not thou God in 
 heaven ? and in thine hand is there not power 
 and might, so that none is able to withstand 
 thee." His omniscience is likewise expressed in 
 this manner. " The Lord looketh down from 
 heaven, he beholdeth all the sons of men." And, in 
 fine, we are led to reflect on his infinite purity and 
 holiness. " Thou art the high and lofty one, who 
 inhabiteth eternity, whose name is holy." When, 
 therefore, we address God as our Father in heaven, 
 
SER. 9. WHICH ART IN HEAVEN. 115 
 
 we contemplate him not only as abundant in good- 
 ness, but invested with all other perfections in the 
 highest degree. 
 
 The petition which immediately follows the 
 invocation, is, " Hallowed be thy name." The 
 name of God is often used to denote God him- 
 self, in his person, attributes, and works. Any 
 thing is said to be "hallowed," or sanctified, when it 
 is separated from earth and earthly purposes and 
 employments. The Almighty is said to be sanctified 
 in our view, when in our thoughts we separate him 
 from and elevate him above all created things. We 
 are to consider him as infinitely removed from all 
 human ignorance, feebleness, imperfection, and 
 impurity. We shall thus be remarkably distin- 
 guished from the worshippers of all false gods, who 
 cherish most degrading views of their divinities. 
 Let us more particularly inquire, how we may act 
 consistently with the petition now under view. 
 We are, then, in the first place, to hallow God's 
 name with our lips. This is done when our con- 
 versation is pure ; such as will have no corrupting 
 influence, such as will not be offensive to the ears 
 of good men, such as becomes one who is sensible 
 of the continual presence of the pure and holy God. 
 This is also done, when we reverently use the 
 divine names in conversation and worship, or when 
 we speak of his works and dispensations with 
 becoming modesty and humility. God is, more- 
 

 116 OUR FATHER SER. 9. 
 
 over, sanctified in our thoughts, when we have an 
 abiding sense of his presence and a conviction of his 
 glorious perfections. It is thus a spiritual homage 
 is continually paid to him, even in the midst of the 
 avocations of life. It is thus by the continual con- 
 templation of perfect goodness and righteousness, 
 that we become transformed into the same likeness. 
 The last particular in which God is to be sanctified 
 by us, is in the actions of life. Believing him to 
 be infinitely worthy of our regard, and feeling our 
 obligation to subserve his will, we shall, in all our 
 pursuits, have a regard to his glory. We shall not 
 only ourselves adore him, we shall endeavor to 
 excite this adoration on the part of others. We 
 will, ourselves, obey his holy precepts, and, as far 
 as in us lies, promote his rightful dominion over all 
 his creatures. Bestowing a due attention upon 
 these things, our lives and our prayers will be con- 
 sistent, our supplications will not indicate a regard 
 to one thing, and our actual conduct prove a devo- 
 tion to something different and opposite. 
 
 These observations have been designed to eluci- 
 date the first portion of the prayer, which Jesus 
 Christ taught to his disciples. It is not necessary 
 to add any thing more with the same intention. 
 We may, however, appropriate the remarks which 
 have been made, with a reference to the govern- 
 ment of our hearts and the direction of our conduct. 
 It has been seen that the text contains an invoca- 
 
 
SER. 9. WHICH ART IN HEAVEN. 117 
 
 tion of God as sustaining a particular relation to us. 
 Have we, then, the right to claim this relationship 
 to its full extent ? and are we under the influence 
 of the feelings belonging to it ? Perhaps we have 
 not this right, for it does not pertain to all men in 
 its most striking sense. Our Saviour is, in this 
 passage, instructing his disciples how to pray. And 
 their condition was not that which is natural to the 
 human race. They are the creatures of God and 
 beneficiaries of his goodness, and may thus call him 
 Father in a sense which may be applied to every 
 man. But God was their father in a peculiar 
 sense. They were penitent, obedient to his will, 
 and relying on his grace, and were thus brought into 
 a new and interesting relation to him. 
 
 Now it is most important for us to know, whether 
 we have been brought into this relation ; otherwise 
 we can neither pray with correct feelings, nor can 
 we indulge a reasonable hope of being accepted. 
 For genuine prayer only has its origin in a soul 
 humbled and contrite. With any other feelings it 
 is presumptious to address as our Father him whom 
 we have so deeply offended. Let us, moreover, 
 inquire whether, in our addresses to him, we 
 bestow due attention in having his name hallowed 
 in our thoughts. He that comes to God aright has 
 deep impressions of his glory and awful reverence 
 of his majesty. He allows not his thoughts to be 
 engaged with vanities ; he presumes not to name 
 
118 OUR FATHER. SER 9. 
 
 the Almighty without deep self-abasement. And, in 
 fine, brethren, when we pray that God's name may 
 be hallowed in our thoughts, let us pray in sincerity 
 and strive to have our souls occupied with glorious 
 meditations on him ; and let the sense of his 
 majesty and the conception of his excellency, which 
 exist in the hour of fervent devotion, be in some 
 degree preserved during every moment of our lives. 
 We shall thus be prepared for every duty ; be 
 enabled to contend with temptation, and fitted for 
 praying without ceasing. 
 
119 
 
 SERMON X. 
 
 THY KINGDOM COME, THY WILL BE DONE. 
 
 MATTHEW Vl. 10. 
 
 Thy kingdom come. Thy will be done in earth as it is in 
 
 heaven. 
 
 GOD maintains over the universe the kingdom of 
 his providence. He possesses a supremacy over all 
 created things, and in the exercise of it he performs 
 all his pleasure. He hath appointed to all nations 
 the place of their habitation, the revolutions of 
 empires are the result of his will ; nor is the des- 
 tiny of individuals less under his control. He 
 raises up those destroyers of mankind who are the 
 instruments of his justice, and he abases them 
 again when this end is answered. He renders a 
 nation prosperous and renowned, and he again re- 
 duces its glory to the dust. Individuals have their 
 
V !% * '^ *% 
 
 * *<< ' -f . 
 
 120 THY KINGDOM COME, SER. 10. 
 
 portion assigned to them in life. They are nour- 
 ished in affluence, and exist in continual happiness, 
 they are born in poverty, and dwell in misery ; 
 or their lot comprises a mixed experience of enjoy- 
 ment and suffering. Such things doth the Almighty, 
 and none can resist his will, or say unto him what 
 dost thou ? All his designs advance surely and 
 steadily to their accomplishment, pious and im- 
 pious men ; good and evil angels ; all must yield to 
 his irresistible sway. 
 
 But God has also established in the world the 
 kingdom of his grace. It is a dispensation of 
 things designed to restore the human race to holi- 
 ness. It has for its object to restore in the hearts 
 of men that dominion of God which had been 
 destroyed in the evil hour when the tempter 
 triumphed. Originally, the moral influence of the 
 Creator over his creatures was concurrent with his 
 controlling providence. But when man had lost 
 his primitive righteousness and depravity had taken 
 hold on his nature, he did not respect the authority 
 of God, but stood in open rebellion against him. 
 Affectionate obedience w r ill, however, again be ren- 
 dered, and subservience to the will of the most 
 holy One will distinguish every man ; when the 
 " kingdom of God shall come, when his will shall 
 be done in earth as it is in heaven." These 
 expressions indicate the prevalence of perfect right- 
 eousness and holiness among men. And for this 
 
v ' - *v 
 
 SER. 10. THY WILL BE DONE. 121 
 
 issue to the present disordered state of things, we 
 are directed to pray and look. Let us for a 
 moment reflect how happy the world would be in 
 such a condition. The desolating contentions of 
 nations would cease. Torrents of human blood 
 would no longer flow to gratify the ambition or 
 hatred of individuals or of states. Wars would 
 cease to the ends of the earth ; " swords would be 
 beat into ploughshares, and spears into priming- 
 hooks." 
 
 There would also exist no longer those strifes 
 which distract communities and embitter social in- 
 tercourse. The vices which involve injurious treat- 
 ment of others, or which are ruinous to ourselves, 
 would be corrected ; and thus the calamities of life 
 would be to a great degree obviated. Some of the 
 natural evils arising out of the decaying condition 
 of our bodies would alone remain. Such are the 
 happy consequences, in a negative view, which 
 would follow the coming of God's kingdom, from 
 his will being done in earth as it is in heaven. In 
 a positive view, the happy results of this state of 
 things are most striking. Men would worship and 
 serve the Almighty, and feel a delight in so doing 
 they would love and do good to each other, and 
 harmoniously concur in the advancement of the 
 general happiness. These are delightful anticipa- 
 tions ; but may we expect ever to see them 
 realized ? Whether in their full extent we shall 
 16 
 
122 THY KINGDOM COME, SER. 10. 
 
 see them, we know not. We are directed to pray 
 for this entire prevalence of the kingdom of God, 
 and there are many predictions which authorize us 
 to expect this prevalence to a great extent. And 
 these predictions cannot be fulfilled without a far 
 wider extension of the gospel and subjection of the 
 hearts of men to its principles, than what we now 
 witness. You may take any of the numerous 
 prophecies concerning the Messiah and his spiritual 
 reign on earth. But we would direct your attention 
 to that remarkable one contained in Daniel xi., 
 where an account is given of the dream of Nebu- 
 chadnezzar. A great image W 7 as seen, whose head 
 was of gold, the breast and arms of silver, the body 
 and thighs of brass, the legs iron, and the feet part 
 of iron and part of clay. In the interpretation of 
 the dream, the different parts of the image are 
 referred to the several great empires which succes- 
 sively extended over the civilized world. In the 
 dream there was also seen a stone cut out of the 
 mountains without hands, which struck the feet of 
 the image and broke it in pieces. This stone is 
 said to have become a great mountain, and to 
 have filled the whole earth. The meaning of this 
 is explained in the following terms ; " and in the 
 days of those kings shall the God of heaven set up 
 a kingdom which shall never be destroyed: and the 
 kingdom shall not be left to other people, but it 
 shall beat in pieces and consume all these king- 
 
SER. 10. THY WILL BE DONE. 123 
 
 doms, and it shall stand forever." We have seen 
 the empires referred to in the prophecy successively 
 arise and flourish we have seen them in turn sub- 
 dued and, during the continuance of the last one, 
 that of the Romans, we have seen the God of 
 heaven set up a kingdom in the hearts of men, 
 which we are authorized to believe will increase in 
 extent until the whole earth shall submit to its 
 sway. Christ was manifested his gospel was 
 preached by his apostles, and then the kingdom of 
 God was come not, however, in its full glory. 
 This is yet the subject of hope, and our Saviour 
 has enjoined it upon us to make it the object of our 
 prayers. The obvious instrument of this advance- 
 ment is the preaching of the gospel the invisible 
 instrument, whose concurrence is necessary, is the 
 secret operation of the Spirit of God. The one is 
 in a great degree in our hands. The other is 
 beyond our control ; and yet, in the use of the 
 divinely appointed means, we may expect the 
 blessing of Him who has ordained them. As 
 therefore we pray for the advancement of the king- 
 dom of God, it is our duty to promote this object 
 by our exertions. But how may our labors be in- 
 strumental in producing a result which must ulti- 
 mately depend upon the power and grace of God. 
 It is in this manner. There are two great means 
 which we have in our hands, which, under the 
 divine blessing, will be effectual. These are the 
 
124 THY KINGDOM COME, SER. 10. 
 
 extended distribution of the Scriptures, and the 
 mission of its duly authorized ministers into those 
 situations where the gospel is unknown. There 
 are nations into which the light of revealed truth 
 has not penetrated ; there are those in lands gen- 
 erally Christian, who sit in darkness. Faith in 
 Christ is the appointed way of salvation. And in 
 the language of the apostle, " how can they believe 
 in Him of whom they have not heard ; and how 
 can they hear without a preacher ; and how can 
 they preach except they be sent." We who enjoy 
 the light of truth and numerous spiritual blessings, 
 are bound to impart the same knowledge and 
 privileges to others. It was thus Christianity was 
 propagated at the beginning. Men zealous for the 
 glory of God and the good of souls passed from 
 nation to nation preaching Christ crucified as the 
 only Saviour of men. It is in this manner we must 
 expect the conquests of the cross still farther to 
 extend. The Almighty does not usually operate 
 otherwise than through the instrumentality of 
 human agents. And he calls upon us to bear our 
 part in communicating the blessings of salvation to 
 the whole human race. The good will and the 
 assisting hand should not, therefore, be withholden 
 from this great and excellent work, otherwise we are 
 guilty of mockery when we pray, " Thy kingdom 
 come, thy will be done in earth as it is in heaven." 
 There is another view in which this petition may 
 
SER. 10. THY WILL BE DONE. 125 
 
 be regarded. In praying for the universal preva- 
 lence of holiness, we pray for our spiritual improve- 
 ment. With respect to our own conduct, we pray 
 that the divine will may be done by us in earth, as 
 angels and perfected spirits perform it in heaven. 
 In this view, the petition is a most comprehensive 
 one. It has for its object the sanctification of all 
 men, and our own W 7 ith theirs. 
 
 My brethren, while we offer up this prayer, let 
 us have our hearts deeply impressed with the im- 
 portance of the object had in view. We indulge a 
 hope that when the trials of life are passed, we 
 shall be admitted to the divine presence. But how 
 can we cherish this hope, unless we are earnest in 
 our exertions to obtain the character which will 
 qualify us for this privilege? If we are not deceived 
 in our expectations, we shall hereafter perfectly do 
 the divine will. Let us therefore now diligently 
 endeavor to make approaches toward this perfection, 
 by growing in grace and in the knowledge of our 
 Lord Jesus Christ. 
 
 1 have yet one more observation to make, which 
 relates to the order in which the petitions are 
 placed in the text. The first of these, which has 
 been most under our view, relates to spiritual bles- 
 sings ; the one which succeeds, has for its object 
 temporal good. This arrangement denotes the 
 estimation in which we should respectively hold 
 these blessings. The former we should first seek, 
 
126 THY KINGDOM COME. SER. 10. 
 
 and that with the most earnest desire. The reason 
 of this is obvious. The former are connected with 
 the interests of the soul ; the latter with those of 
 the body. The former are therefore far the most 
 worthy the pursuit of a rational being. But the 
 most striking difference between them is, that the 
 one relate to eternity, the other are limited to time. 
 The one make us happy for a few days and years, 
 the other ensure our eternal well being. Are you 
 not then satisfied which deserves your preference ? 
 Your judgment cannot hesitate. Act then con- 
 sistently with its dictates ; and, whether Christians 
 or otherwise, I pray you to obey the Saviour's in- 
 junction, " Seek ye first the kingdom of God and 
 his righteousness, and all these " inferior " things 
 shall be added unto you." 
 
127 
 
 SERMON XI. 
 
 GIVE US THIS DAY OUR DAILY BREAD. 
 
 MATTHEW vi. 11. 
 
 Give us this day our daily bread. 
 
 WE are ready always to acknowledge that spir- 
 itual blessings flow immediately from the Almighty. 
 Forgiveness of sin and a title to eternal life, are not 
 to be expected from any other source. As these 
 most obviously depend solely upon the will of God, 
 no one presumes to seek them in any other way 
 than by obtaining the divine favor. The case is 
 different with respect to temporal good. In regard 
 to this, we are apt not to be so sensible of our entire 
 dependence. We imagine that our own exertions 
 are sufficient to compass this object. And thus 
 there is a species of atheism cherished by those who 
 would shudder at the name. For this charge is not 
 
128 GIVE US THIS DAY SER. 11. 
 
 merely applicable to those who deny the being of a 
 God ; but in a subordinate manner may be directed 
 against those who detract from his perfections, or 
 limit his operations. By the mass of men it will 
 not be denied that God created all things ; but that 
 all things are ordered by his providence, is often 
 forgotten or at all events we admit this truth in a 
 very general sense. We may perhaps adopt the 
 notion so derogatory to the Almighty, that created 
 things have such tendencies given to them, and are 
 subjected to such general laws, that like a well con- 
 structed machine, they discharge their appropriate 
 functions independently of any subsequent care of 
 Him who formed them. And thus it is concluded 
 that God concerns not himself with the affairs of 
 men. But this idea is in itself, most erroneous ; in 
 its consequences, most fatal. The Scriptures not 
 only teach the general doctrine of providence, but 
 the petition of the text inculcates that it extends to 
 the minutest circumstances. It concerns itself with 
 our most common wants. Our very subsistence 
 depends on the care and goodness of God. Do you 
 doubt this fact ? Reflect for a moment, and you 
 will be satisfied with regard to it. It rests solely 
 with the Almighty how long the means of support 
 which we now enjoy will be continued to us. A 
 single one of the many calamities with which he 
 could visit us, would reduce us to poverty and 
 distress. Moreover the success of our daily ex- 
 
SER. 11. OUR DAILY BREAD. 129 
 
 ertions depends on him. He gives us health, sup- 
 ports our strength, and arranges those numerous 
 circumstances which have a great influence in pro- 
 moting our prosperity. It is therefore apparent that 
 we should feel and acknowledge entire dependence 
 upon God for temporal, as well as spiritual good. 
 The cherishing of this feeling is of very great im- 
 portance. Its permanent existence in the heart, is a 
 more certain evidence of piety than any stated ex- 
 pression of praise, or rendering of acknowledgment. 
 It is always connected with gratitude to God. For 
 in the numberless blessings which the subject of this 
 feeling enjoys, he recognizes the beneficent hand of 
 Providence continually operating. It is also at- 
 tended with a solicitude to obtain and preserve the 
 divine favor, which w r ill strongly excite to obedience. 
 And thus is a state of mind produced which will be 
 agreeable to God, and which will conduce to our 
 own goodness and happiness. 
 
 But not only does the text inculcate a sense of 
 dependence upon the Almighty for temporal good ; 
 there is a moderation in our desires with regard to 
 its possession, which is implied in the language of 
 the petition before us. We pray to the Author of 
 good to " Give us our daily bread." About the 
 meaning of the original word, rendered in our trans- 
 lation " daily," there has existed much diversity of 
 opinion. As our object on these occasions is not to 
 deal in critical illustration, but to take practical 
 17 
 
130 GIVE US THIS DAY SER. 11. 
 
 views of the doctrines of the gospel, there will riot 
 be any time spent in referring to these various 
 opinions. It will be enough to state the explication 
 which is deemed most satisfactory, arid which suf- 
 ficiently agrees with the word in our translation. 
 This explication of the original term is " sufficient 
 for our support." " Give us bread sufficient for our 
 support." We thus pray for competence, not for 
 abundance. It is reasonable that we should do this, 
 and it is improper for us to do more than this. 
 
 It is our duty to be diligent in business, and if the 
 blessing of God make us rich, let us be thankful for 
 his gifts, and let us improve them wisely. Bat we 
 should not pray for wealth in an absolute manner, 
 that is, without making the proviso that it be really 
 for our good. For in truth we know not what 
 effect great prosperity might have upon us. We 
 cannot say confidently that our actual enjoyment 
 would be increased by it. Or if this should be the 
 case, in a moral and religious view, we may suffer 
 great detriment. In taking this view of the subject, 
 we cannot but be struck with the admirable wisdom 
 displayed in the prayer of Agur, Give me neither 
 poverty nor riches : feed me with food convenient 
 for me, lest I be full and deny thee, and say, who is 
 the Lord ; or lest I be poor and steal, and take the 
 name of my God in vain." You have here very 
 distinctly noted the danger of prosperity, " Lest I be 
 full and deny thee, and say, Who is the Lord." 
 
SER. 11. OUR DAILY BREAD. 131 
 
 The first evil to be dreaded is forgetfulness of God. 
 Have you not seen the fear of the Almighty effaced 
 from the mind of one who has been raised to great 
 affluence ; and when far greater reason for thank- 
 fulness had thus been afforded, much less of it has 
 been rendered. The cares of the world and the 
 deceitfulness of riches have choked any good im- 
 pressions which were springing up in the heart. 
 The soul is either filled with pride, or intoxicated 
 with pleasure, and the most solemn duties of life 
 remain unattended to. 
 
 Do we not also observe oftentimes the corrupting 
 influence of wealth upon the morals of those who 
 have acquired it ? Those who have been sober, 
 modest, and diligent in business, become intem- 
 perate, arrogant, and negligent even of ordinary 
 duties. Now this is a change much to be dreaded, 
 and when we feel disposed to pray to God to give 
 us more than a competence, we should bear in mind 
 that the granting our petition might be the greatest 
 calamity which could be inflicted upon us. But the 
 prayer which we are considering not only implies 
 moderation in our wishes after temporal things, it 
 also forbids our anxiously looking into futurity. 
 We are not to distress ourselves in relation to the 
 wants of future days. Give us to-day or each day, 
 our daily bread. Let us not, however, be misun- 
 derstood. It is not the design of the Scriptures, 
 neither is it ours to discountenance a wise provision 
 
132 GIVE US THIS DAY SER. 11. 
 
 for our future wants ; the evil forbidden, is an in- 
 dulgence in anxiety on account of them an anxiety 
 which argues a distrust of divine Providence, and is 
 therefore improper. It is in this light we are to 
 regard the admonitions of our Saviour. " Therefore 
 take no thought," i. e. be not anxious, " saying, what 
 shall we eat, or what shall we drink, or wherewithal 
 shall we be clothed ?" The reason is assigned. Is 
 not life more than meat, and the body than raiment ? 
 God has conferred upon you life, and formed your 
 bodies ; will he not support the one and clothe the 
 other ? Having conferred the greater gifts, will he 
 withhold the less ? 
 
 Our Saviour's intention, therefore, was to in- 
 culcate a reliance upon the goodness of divine Prov- 
 idence; a reliance which, although inconsistent with 
 anxious carefulness about the future, is perfectly 
 compatible with the exercise of diligence in our 
 temporal concerns. And in perfect consonance with 
 this precept, is the feeling which prompts the pe- 
 tition, " Give us this day our daily bread." 
 
 The prayer which is under our view as far as we 
 have considered it, appears to refer to two species 
 of good, spiritual and temporal ; both are necessary 
 for us, but in very unequal degrees ; both proceed 
 only from God, and should be therefore the object 
 of prayer to the Giver of all good. Let us, then, 
 in our daily employments feel our entire dependence 
 upon Him in whom we live, and move, and have 
 
SER. 11. OUR DAILY BREAD. 133 
 
 our being ; let us expect his blessing to crown with 
 success our exertions for the attainment of present 
 good. But let our strongest desires and greatest 
 exertions, be directed toward obtaining reconciliation 
 with God, and preserving communion with him. 
 
 "io JUG ,vtlD3ifiif) 
 
 
134 
 
 SERMON XII. 
 
 LEAD US NOT INTO TEMPTATION. 
 
 MATTHEW vi. 13. 
 Lead us not into temptation, but deliver us from evil. 
 
 IT is becoming in us to form a sober estimate 
 of our powers, and it is as wise as it is becoming. 
 This remark is true in reference to the common 
 concerns of life. The want of a proper conception 
 of our strength or our weakness will induce a 
 spirit of presumption. And this will induce us to 
 undertake enterprises to which we are incompetent, 
 from which will necessarily result the shame of 
 defeat ; or it will place us in circumstances of 
 difficulty, out of which we cannot be extricated. 
 But our remark applies more forcibly when viewed 
 in reference to our spiritual concerns. Ignorance 
 of our own weakness in ordinary life, may lead to 
 
SER. 12. LEAD US NOT INTO TEMPTATION. 135 
 
 great evils. In the life of the Christian the evils 
 which arise from the same source may be fatal. 
 
 The petition before us is dictated bj that hu- 
 mility of mind which, sensible of human depravity 
 and weakness, desires not to be too severely tried. 
 The prayer is 
 
 I. That we may not be brought into circum- 
 stances of pressing trial. 
 
 II. That if it be the divine will that we should be 
 so tried, he would by his power and grace extricate 
 us from the danger which threatens to destroy us. 
 
 I. In considering the language of the text we 
 are struck with a peculiarity which belongs to it. 
 To intimate that the holy God leads us into 
 temptation, seems to savor of impiety. This 
 difficulty may, however, be easily removed. It 
 was common among the Jews in accordance with 
 the idiom of their language, to represent God as 
 doing that which he merely permits to be done. 
 We may therefore understand the petition before 
 us as meaning " Suffer us not to be led into 
 temptation." As to the temptation referred to, it 
 may either mean seductions to sin or a trial of our 
 faith by severe affliction. In regard to the former, 
 God has no agency. " He is not tempted with 
 evil, neither tempteth he any man." The latter 
 may be the direct visitation of his hand. Temp- 
 tation in either of these senses is often the 
 prelude to transgression, and transgression issues in 
 
136 LEAD US NOT INTO TEMPTATION. SER. 12. 
 
 death. That accordingly, from which such fatal 
 effects may arise, should be greatly the object of 
 our dread. We have in ourselves tendencies to 
 evil which are always operating. Certain circum- 
 stances may, however, give them increased force, 
 or furnish greater facilities for their operation 
 and then is our safety greatly endangered. Let us 
 for a moment consider this fact more particularly. 
 
 The dispositition to forget God is a natural one 
 in the human heart. And God may be forgotten 
 either through the hurry and vanity of mind induced 
 by a life of dissipation, or through the press of 
 temporal business. Now, averse as we are at all 
 times, to preserve the remembrance of the Al- 
 mighty in our hearts, this aversion is felt with 
 redoubled force when we mingle in gay society 
 when we indulge in fascinating amusements when 
 the pageantries of life are presented to allure our 
 desires. Under these circumstances we are tempt- 
 ed, and whether this temptation be moderate or 
 severe, there is great danger for if yielded to, we 
 become lovers of pleasure more than of God ; and 
 this is one of the marks of reprobation. 
 
 2. The tendency to forget God to which we 
 have alluded, is moreover increased by too much 
 occupation with our temporal concerns and we 
 are led into temptation when we suffer our minds 
 to bestow much thought upon them. 
 
 But, besides this tendency to forget our Maker, 
 
SER. 12. LEAD US NOT INTO TEMPTATION. 137 
 
 human nature is distinguished by many evil pro- 
 pensities which require to be kept in subjection, 
 and whose influence becomes much stronger under 
 certain circumstances. The propensity to dishon- 
 esty 4>r instance, where it exists, becomes powerful 
 when there is something very alluring in the object, 
 and when there is perfect security against dis- 
 covery. iW disposition to indulge in intempe- 
 rance is fostered by the habit of associating with 
 certain individuals, or frequenting certain places, 
 and so it is in regard to many other things. Now, 
 in regard to this species of temptation, when we 
 utter the petition of the text, we should connect 
 with our prayers our own exertions for when we 
 ourselves rush into that very evil which we are 
 deprecating, we are guilty of a solemn mockery of 
 God. Let us beware that we are not at any time 
 guilty of this offence. 
 
 We have seen that one species of temptation 
 consists in a seduction to sin of this we have 
 spoken. There was another mentioned by us, 
 which consists in the trial of our faith by severe 
 affliction. Such was the trial which the upright 
 Job sustained. Such was that to which the holy 
 martyrs were subjected they were put to the 
 proof, that it might be ascertained whether their 
 hope in God and attachment to him could be 
 shaken. To similar trials are the saints in all 
 ages subjected ; and these are sometimes directly 
 18 
 
138 LEAD US NOT INTO TEMPTATION. SER. 12. 
 
 inflicted by the Almighty, sometimes they arise 
 from the agency of men, but not independently of 
 an overruling Providence. Through the furnace 
 of affliction our graces are often purified yet the 
 affliction may be so severe as almost to overpower 
 us. It is therefore perfectly consistent with sub- 
 mission to the divine will, and with a confidence 
 in the power of the divine grace to support us, that 
 we pray " Lead us not into temptation." 
 
 II. The second part of the petition is "but 
 deliver us from evil." And we before remarked 
 that its meaning was, that God would deliver us 
 out of this severe trial, should it be his will to 
 subject us to it. For wise and merciful purposes 
 our heavenly Father sometimes places us in cir- 
 cumstances of danger and distress he sometimes 
 permits his children to be assaulted by violent 
 temptations to sin. Then ..our only confidence 
 must be in his strength who is alone able to 
 deliver us. 
 
 The closing part of the supplication of the text 
 may however be taken in a more extended sense 
 there is nothing to limit the term evil, so as to 
 confine it to temptation it may refer to all that 
 we can imagine as the opposite of goodness and 
 enjoyment. In this view of the passage we pray 
 to be delivered from sin and suffering from the 
 crimes and afflictions of this life, and from the 
 wrath of God in another world. 
 
SER. 12. LEAD US NOT INTO TEMPTATION. 139 
 
 Some remarks have thus been made on the 
 prayer before us, and I would now close by 
 exhorting you, earnestly and at all times to use 
 this supplication. You are exposed to many temp- 
 tations you are liable to many afflictions evils of 
 the most awful character, in another world, await 
 the impenitent. From all these evils God can 
 deliver you and you have every encouragement to 
 seek deliverance. Come then to a throne of grace 
 that you may obtain mercy and strength to support 
 you under every difficulty. 
 
140 
 
 SERMON XIII. 
 
 FOR THINE IS THE KINGDOM 
 
 ATTHEW Vi. 13. 
 
 For thine is the kingdom, and the power, and the glory, 
 for ever. Amen. 
 
 WE are not inclined to repose confidence where 
 we believe it to be undeserved. We will not 
 exercise dependence upon one whom we believe 
 unable to benefit us. And God will not be the 
 object of our reliance, the Being to whom we direct 
 our prayers, unless he is in our apprehension, an 
 object worthy of the highest regard. It was 
 therefore most proper that a perfect formula of 
 devotion, such as our Lord designed to give his 
 disciples, should have reference to the reasons 
 which authorize a full reliance upon the Supreme 
 Being. This is contained in the doxology which 
 
SER. 13. FOR THINE IS THE KINGDOM. 141 
 
 closes the prayer " For thine is the kingdom, and 
 the power, and the glory, for ever. Amen." 
 
 To God belongs the kingdom of universal nature, 
 and the fullness of Almighty power, and the glory of 
 infinite perfection. And should he not be loved, 
 and honored, and obeyed, and trusted, by all his 
 creatures ? 
 
 "To God belongs the kingdom of universal 
 nature." This we had occasion to consider 
 while explaining one of the first petitions of the 
 prayer under view. We endeavored to represent in 
 a striking manner, the control which the Most 
 High exerted over the destinies of nations and 
 individuals and we thence made a transition to 
 the administration of grace under which men were 
 placed, and which had reference to their spiritual 
 interests. 
 
 2. This kingdom of nature, providence, and 
 grace, is supported by the fullness of almighty 
 power which distinguishes the Supreme Being. 
 By that power every creature was formed, and to 
 its sway is the universe subjected and this do- 
 minion is founded in justice and characterized by 
 equity, for God is distinguished by the glory of 
 infinite perfection. He is infinitely good he is 
 most holy perfect wisdom is his. Were he not 
 therefore our Maker and Benefactor demanding the 
 homage of gratitude, his perfect righteousness would 
 require our adoration and love. If such be the 
 
142 FOR THINE IS THE KINGDOM. SER. 13. 
 
 character of God, then should he be the object of 
 our fear, and we should desire that his name might 
 be " hallowed by us." Religious reverence becomes 
 us whenever we present ourselves before the throne 
 of the Most Holy neither is it allowable in us at 
 any time to cherish any other feeling, for God is 
 ever with us, and he is ever equally glorious and 
 venerable. Moreover, if these be the attributes of 
 the Almighty, we should expect and pray for the 
 manifestation of his kingdom, and long to have our 
 hearts subjected to his influence. All things are 
 within the compass of the divine power, and when 
 it shall please him to exercise it, the souls of all 
 creatures shall T)e filled with holy affections ; their 
 lives shall be examples of righteousness, peace and 
 happiness shall prevail on earth, and a foretaste of 
 heaven be given to us here below. And seeing that 
 all this is not only very desirable, but to the Al- 
 mighty quite practicable, we should unceasingly 
 pray " Thy kingdom come, thy will be done." 
 
 3. Again, since to God belongs the kingdom, and 
 the power, we should seek from him every temporal 
 as well as spiritual gift, and we may do this with full 
 reliance. The almighty Being who formed us, is 
 alone able to preserve us, for we are feeble, per- 
 ishing creatures, liable to be destroyed every 
 moment by numberless evils. The operation of 
 these can be resisted only by Him who possesses 
 the kingdom of providence upon him should we 
 
SER. 13. FOR THINE IS THE KINGDOM. 143 
 
 feel dependent, and to him should we address our 
 supplications. 
 
 4. But the sentiment contained in the doxology 
 also shows in a striking manner the necessity of 
 praying for the forgiveness of our sins and the 
 propriety of forgiving others, as \ve ourselves desire 
 to obtain forgiveness. When we consider the 
 glorious perfections of God, we must be struck with 
 awe we must be deeply sensible of the propriety of 
 our rendering to him entire obedience we must be 
 convinced of our frequent failure in rendering it 
 we must perceive how impure, disobedient and 
 ungrateful we must appear in his sight. And then, 
 when we think of his awful justice, and the power 
 which is prepared to enforce its decisions, can we 
 avoid experiencing a sense of our danger? will not 
 the conviction arise in our minds, forgiveness must 
 be obtained, or I am lost ! 
 
 5. Yet again, since all things are under the 
 control of Him whom we worship, we may with 
 confidence pray that "we may not be led into temp- 
 tation, but delivered from evil." Nothing can take 
 place in the world without the permission of its 
 divine Governor. The events which exert an in- 
 fluence upon our spiritual or temporal welfare, are 
 all within his control. Our career in life will be 
 that which he allows it to be. 
 
 This rapid review of the petitions contained in 
 the Lord's prayer, has been taken for the purpose of 
 
144 FOR THINE IS THE KINGDOM. SER. 13. 
 
 showing how completely the concluding ascription 
 of praise furnishes a reason for presenting each one 
 of them. Every particular which has been referred 
 to, may, and ought to become the subject of our 
 addresses to God, for, or because his is the dominion, 
 and power, and glory, for ever. 
 
 The concluding expression indicates that these 
 divine attributes, which render the Almighty the 
 proper object of hope and reliance, will always exist. 
 There never can a period arrive when He will not 
 be supremely adorable when our being and happi- 
 ness will not alike depend upon his will. 
 
 . 
 low, in a 
 
 I have now, iiPfi series of brief lectures, presented 
 the most important thoughts which arise from the 
 consideration of trie several parts of the prayer 
 which our Saviour taught to his disciples. With a 
 few reflections I shall now dismiss it from our view. 
 
 1. I would then note the excellence of this 
 prayer. From Him who spake as never man spake, 
 and who is the great medium through which our 
 worship is to be offered, this excellence was to be 
 expected. Nor are our expectations disappointed. 
 The language and spirit which distinguish it are such 
 as become creatures such as we are, addressing the 
 awful, yet merciful God and no blessing which we 
 need is unsolicited. 
 
 And in reference to this 1 would in the second 
 place note the comprehensiveness of this prayer. 
 
SER. 13. FOR THINE IS THE KINGDOM. 145 
 
 The pardon of our sins, the subjection of our souls 
 to the influence of grace a sufficiency of the 
 temporal blessings in the gift of Providence a 
 preservation from evil what more do we want ? 
 Is there any thing which it is proper to ask which 
 is not comprehended in one of these particulars ? 
 There is nothing. 
 
 The last reflection which I shall make refers to 
 the brevity of this form of devotion. Our Saviour 
 did not design to restrict us to this particular form, 
 neither has he forbidden us to dilate upon its several 
 parts. Yet from this formula, from his express 
 declaration, and from the reason of the case, we 
 learn that our prayers are not to b(r protracted 
 to tediousness. We know that the disciples were 
 cautioned against imitating the Pharisees in the use 
 of long prayers, and the heathen in the use of vain 
 repetition. And, as we have just remarked, the 
 reason of the thing will lead us to the same con- 
 clusion. In the first place, the practice of extending 
 our petitions to a great length, seems inconsistent 
 with the obvious fact, that our heavenly Father 
 knows what we want before we ask him. In the 
 next place, this practice often leads to the endless 
 repetition of the same ideas, with perhaps some 
 slight variation in the language. In the last place, 
 it renders our devotions not so profitable as they 
 would otherwise be. The attention should be lively 
 and the feelings animated, when we worship God ; 
 19 
 
 i 
 
146 FOR THINE IS THE KINGDOM. SER. 13. 
 
 but this state of things cannot exist when, by -the 
 tediousness of him who leads in prayer, weariness 
 is induced in the auditors. 
 
 Let us, then, my brethren, endeavor to cherish 
 the spirit of prayer. When we come before the 
 mercy seat, let our words be few, well ordered, and 
 expressing the language of our hearts ; and let our 
 addresses to the Author of grace be frequent in the 
 sanctuaries where he is publicly worshipped, in the 
 circle of our family, and in the retirement of our 
 closets and our bosoms. 
 
147 
 
 SERMON XIV. 
 
 FAITH WHICH WORKETH BY LOVE. 
 
 GALATIANS V. 
 
 For in Jesus Christ neither circumcision ctvaileth any thing, 
 nor uncircumcision ; but faith wlmch worK&thJby love. 
 
 AMONG the early converts from Judaism to Chris- 
 tianity, there prevailed much misapprehension con- 
 cerning the degree of regard due to their ancient 
 institutions. The gospel indeed was fully adequate 
 to correct those misapprehensions, and gave suffi- 
 cient information that the Jewish dispensation with 
 all its ceremonies and institutions was superseded 
 by one of more perfect character and extensive 
 authority. Yet it was not surprising that their 
 veneration for an ancient establishment which had 
 for many ages been the pride and consolation of 
 their nation, and their conviction that this establish- 
 ment had rested on the authority of Jehovah, their 
 
148 FAITH WHICH SER. 14. 
 
 God and protector, should induce many to respect 
 its ordinances, even after they had been instructed 
 in that revelation which the Almighty had given to 
 them through his Son. Accordingly we find that 
 the rite of circumcision was still practiced by many 
 of the primitive Christians of the race of Israel. 
 In itself this was no serious evil ; yet when respect 
 is had to the motives and views in which this 
 practice originated, its impropriety is exceedingly 
 obvious. 
 
 The error to which respect is now had, is the 
 substitute of this observance, and others connected 
 with it, in the room of those merits of Jesus Christ, 
 which must b <^e sole ground of our justification 
 before GocL^This conduct is strongly reprobated 
 by the jostle in* the passage at present under 
 view. " For I testify again," he declares, " to 
 every jto^hat is circumcised, that he is a debtor 
 to do Tqj^vhole law. Christ is become of no 
 effect unto you, whosoever of you are justified by 
 the law ; ye are fallen from grace. For we through 
 the Spirit wait for the hope of righteousness by 
 faith." Then comes the text. " For in Jesus .% 
 Christ neither circumcision availeth any thing, nor 
 imcircumcision ; but faith which worketh by love ;" 
 i. e. under the dispensation established by Jesus 
 Christ, neither circumcision nor uncircumcision, nor 
 any similar observances, are of any avail in the 
 matter of our salvation. Faith working by love 
 
 , 
 
SER. 14. WORKETH BY LOVE. 149 
 
 is the essence of true religion and the only sure 
 and rational ground of hope. 
 
 This passage has been selected as the subject of 
 remark on the present occasion, because in it is 
 solved one of the most interesting questions which 
 can engage the attention of reasonable and account- 
 able beings. What is true religion ? that which 
 comprises our duties to God and to our fellow 
 creatures, and which is the only preparation for 
 everlasting happiness ? This is the inquiry alluded 
 to. It is believed that every man who thinks at 
 all has formed some scheme of belief on this sub- 
 ject. But as such systems are often formed without 
 recourse being had to the only source of accurate 
 information, they are generally not more false in 
 themselves than discordant with each other. Yet, 
 according to the views which meayMlflfettively 
 cherish, will be the conduct whicM Kidopt. 
 Each one finds something in his conldij^Dii and 
 character which satisfies his mind and turnishes 
 him with grounds of hope. It may be useful to 
 note some of the modifications under which the 
 general error in question appears. It would be 
 difficult, perhaps impossible, to enumerate them all. 
 The most prominent only will receive our attention. 
 Among those, then, who fail in attaining correct 
 views in religion, there are some who are latitudi- 
 narian in principle and lax in their views of mo- 
 rality. The confidence cherished by such persons 
 
150 FAITH WHICH SER. 14. 
 
 does not arise from the extent of their own per- 
 formances, but from the easy terms upon which 
 they imagine security can be attained. They do 
 not endeavor to elevate their character to a con- 
 formity with the law established by a just and holy 
 God ; but they lower the requisitions of that law so 
 as to suit their own desires. If accountability be 
 at all acknowledged, it is admitted with many 
 restrictions, and is regulated by principles of the 
 utmost leniency. Want of thought, force of natural 
 passion, and the pressure of temptation, furnish in 
 their view many palliatives of crime, and #s for the 
 rest, it is supposed that the mercy of God is of so 
 universal application, that little apprehension need 
 be cherished concerning any retribution for transgres- 
 sion. It is obvious that, according to this system, 
 virtue and piety are things of little importance, and 
 that there are few inducements to cultivate them, 
 when, bjPiheir neglect, much present gratification 
 may be secured. This scheme is, however, most 
 evidently dictated by the inclination and not by 
 the judgment and conscience of men. To these it 
 is as much opposed as it is irreconcilable with the 
 principles of revealed religion. And yet there are 
 many who embrace it as correct, and who, if it be 
 not so, are in a state of awful danger. Among the 
 multitude of those whom we observe to be immoral 
 and irreligious, although there are many conscious 
 of their errors and designing at a future day to 
 
SER. 14. WORKETH BY LOVE. 151 
 
 correct them ; there are not a few who persuade 
 themselves that the irregularities of their conduct 
 are exceedingly venial, and as such have no alarm- 
 ing consequences attached to them. Yet, when the 
 hour of judgment shall come, they shall perceive 
 with deep but unavailing sorrow, that they have 
 erected the structure of their belief and hopes upon 
 a foundation of sand, and that a sudden and fearful 
 desolation has taken place. Such is one of the 
 errors into which men fall with respect to the 
 obligation and nature of religious duty. 
 
 II. There is another less obviously false, and 
 therefore more widely disseminaj^d, and corrected 
 with greater difficulty, which we may now consider. 
 Respect is had to the expectation which many enter- 
 tain of procuring the Almighty's approbation and 
 favor by the possession of such a morality*as we 
 commonly observe in the world ; a iffiorality not 
 founded in religious principle, comprehending only 
 our social duties and exclusive of any proper regard 
 to the Supreme Being. Of all the methods in 
 which men deviate from the only path leading to 
 happiness, this is decidedly the most common and 
 specious, and therefore the most dangerous. It is 
 thought strange that he who is temperate in his 
 habits, just in his intercourse with mankind, and of 
 kind disposition and beneficent conduct, should not 
 possess the approbation of his Creator and receive 
 the recompense awarded to the pious. Now we 
 
152 FAITH WHICH SER. 14. 
 
 are far from undervaluing these qualities ; we love 
 and respect him in whom they appear, and we 
 know that they are indispensable elements of true 
 religion. Yet they do not, of themselves, constitute 
 it. They are not sufficient to obtain for us the 
 divine approbation. They are not available for our 
 final salvation. And why not ? In the first place, 
 they are only a part, not the whole, of our duty. 
 They have respect only to one of the two important 
 relations which we occupy. They constitute the 
 sum of our obligations toward our fellow creatures ; 
 but do not at all fulfil those which we owe to our 
 Creator. And can he who attends to one, and that 
 an inferior branch of duty, be considered as absolved 
 from any farther claims on his services ? Is he 
 excusable in the breach of those higher obligations 
 upon which all inferior ones depend ? Because I 
 impose a/due restraint upon my appetites and pas- 
 sions ; Wrcause I wrong no man, and do all in my 
 power to render my fellow creatures happy, am I, 
 therefore, guiltless when I forget my Creator, 
 experience no gratitude for his mercies, nor love to 
 his person, and pay no respect to his solemn injunc- 
 tions ? Assuredly not. 
 
 But is this one branch of duties perfectly fulfilled 
 by those who rest their hope of salvation upon their 
 moral excellence ? We are persuaded that it is not ; 
 and this is admitted by many of the individuals in 
 question. Their goodness is, indeed, merely rela- 
 
SER. 14. WORKETH BY LOVE. 153 
 
 live. When compared with that of multitudes of 
 mankind, it may appear very considerable ; yet, 
 when reference is had to a perfect model, it is 
 lamentably deficient. But, as has already been 
 observed, this deficiency is admitted on the behalf 
 of many, and it is supposed that God, in his good- 
 ness, will pardon their imperfections in considera- 
 tion of their general rectitude of conduct. It is 
 true, that no man, in the present condition of human 
 nature, can claim the divine approbation on the 
 ground of perfect obedience, and that salvation can 
 only be the inheritance of any, through the exercise 
 of the Almighty's mercy. Yet, if we rely upon his 
 mercy, we should only expect it through that me- 
 dium which he may have prescribed. There are 
 no promises to those who rely upon an imperfect 
 morality. And mercy and grace are oaj^e^ended 
 to those who exercise repentance toward God and 
 faith in Jesus Christ. 
 
 Thus there are some who substitute in the room 
 of religion, that morality which is but a part of it. 
 But there are others who fall into an opposite error, 
 and form to themselves a system of religion of 
 which morality constitutes no element. If the 
 former mistake be a fatal one in reference to the 
 happiness of a future state, the latter is equally so, 
 and is moreover of actual detriment to the interests 
 of society. The moral man, however he may fall 
 20 
 
154 FAITH WHICH SER. 14. 
 
 / .^L -. , 
 
 short of salvation, may be useful and estimable. 
 The latter can neither be the one nor the other. 
 
 Under this general denomination, however, are 
 comprised many varieties of character in other 
 respects widely different from each other. There 
 is the man who rests in the forms of religion. 
 There is the one, who, mistaking the true nature of 
 faith, and imagining it to be something of a merely 
 speculative character, perverts the gospel, and de- 
 rives from it encouragement to neglect the practice 
 of righteousness. And in the last place, there are 
 those in whose estimation piety consists in highly 
 raised feelings, and strong confidence in the divine 
 favor, but who, in the every day transactions of life, 
 do not sustain a character consistent with their high 
 professions. 
 
 All thes& forms of error have insinuated them- 
 selves inaKie Christian community, and are calcu- 
 lated to^roduce a fearful amount of evil. Under 
 these circumstances, and while we are exposed to 
 so many dangers, it seems of the highest importance 
 that we should frequently fix our attention upon 
 the nature of true religion ; that having our hearts 
 brought under the influence of its principles, and 
 our lives conformed to its precepts, we may so run 
 the career of human life as to attain the inheritance 
 of a happy immortality. Having corrected some 
 common mistakes in reference to the subject under 
 view, we may now consider the apostolical decla- 
 
SER. 14. WORKETH BY LOVE. 155 
 
 ration, " that neither circumcision availeth any 
 thing, nor uncircumcision, but faith that worketh 
 by love." 
 
 This statement of the qualities to which the ap- 
 probation of God is extended, is brief, but exceed- 
 ingly comprehensive. He whose mind is thoroughly 
 impressed and influenced by divine truth, and in 
 whose heart dwells that love which is a fulfilling of 
 the law ; will not fail to possess great excellence, 
 in the view both of God and man. Let us more 
 particularly consider this description of the pious 
 man. In the first place, he possesses " faith." 
 There is much involved in this statement ; but 
 nothing of that mysterious nature which some have 
 supposed, and which has in the view of many 
 thrown discredit upon the principle we have in 
 view. We do not mean by faith, thcy^disposition 
 to credit all the reveries of human foll^Br all the 
 inventions of human craftiness which distinguished 
 the darker ages, and which is yet observable in 
 some parts of Christendom. This implicit faith, as 
 it has been termed, was the more meritorious in 
 proportion as it stood in opposition to all reasonable 
 ground of belief. We utterly disclaim any respect 
 for such a principle. The faith of the gospel is a 
 rational belief ; resting upon testimony of well 
 established authority. The communications which 
 it receives are professedly from heaven, and they 
 are not admitted before they are duly authenticated. 
 
156 FAITH WHICH SER. 14. 
 
 The term faith suggests to our minds the idea of 
 trust or confidence ; and it may be considered in 
 reference to two distinct objects. First, as it 
 respects the principles of religious truth commu- 
 nicated by revelation ; and, secondly, as it regards 
 the promises of mercy and grace contained in the 
 gospel. Under the influence of this feeling, the 
 mind readily assents to every communication which 
 God has made to us ; whether it respect his own 
 nature, the character of his dispensations, or the 
 obligations of his creatures. The soul also earnestly 
 embraces and fully reposes upon every expression 
 of God's kindness to sinners attends with joy to 
 the message of peace brought by the Son and is 
 prepared to receive, with lively gratitude, the bles- 
 sings which he has procured. 
 
 We have said that faith is a reasonable principle, 
 and this general illustration of its nature may serve 
 to confirm that statement. For surely, when we 
 have satisfactory evidence that God, the fountain of 
 truth, and the dispenser of all happiness has spoken 
 to us, we may and ought to believe in his declara- 
 tions, and confide in his promises. This principle 
 moreover possesses an intrinsic moral excellence. It 
 is a submission of the understanding to a teaching 
 to which it ought to be subjected. It involves a 
 subordination of the affections, where it is justly 
 required. But waiving this arid every other con- 
 sideration, it is enough that this is the feeling upon 
 
SER. 14. WORKETH BY LOVE. 157 
 
 which God has chosen to make the communication 
 of his grace to depend. Without faith, it is im- 
 possible to please him ; and he that believeth on 
 the Son, hath everlasting life. If, therefore, we 
 hope for the Almighty's favor if we wish to in- 
 herit the blessings consequent upon it then must 
 we possess faith in its purity. And if we do not 
 experience faith in its genuine character, any 
 spurious resemblance of it will avail us nothing. It 
 is not merely the profession of the lips, nor the 
 simple assent of the understanding that will save 
 us ; with these must be conjoined the approbation 
 of the heart. The faith that justifies us never 
 exists alone, it is always associated with the other 
 great elements of true religion referred to in the 
 text. It is a faith which w r orketh by love. If then 
 the guilt in which we have become involved is 
 effaced through the instrumentality o^paith, the 
 production and increase of love in our souls is the 
 very essence of our sanctification. With the ex- 
 istence of this feeling, is inseparably connected 
 every devotional exercise, every act of piety or 
 moral goodness. Love toward the Giver of our 
 lives, the Author of our salvation, and the fellow 
 creatures who participate with us in the blessings 
 flowing from the one or the other, appears to pro- 
 vide effectually for the performance of all our 
 duties, and to afford security against every error of 
 conduct in a moral view. To love the Lord our 
 
Jr. % 
 
 158 FAITH. SER. 14. 
 
 God with all our heart and our neighbor as our- 
 selves, is the first and great commandment, com- 
 prehending in itself all others. 
 
 Let me, then, exhort you to yield a solemn and 
 immediate attention to the great duties enjoined by 
 religion. You should feel this to be your highest 
 concern. The salvation of your souls is the object 
 at which you should aim with unremitting ardor. 
 If you are successful, you will be happy forever ; 
 if you fail, you perish. And in pursuit of this 
 object, be careful that you do not fail in attaining 
 it by the use of improper or inadequate means. Do 
 not rely upon any of the various erroneous grounds 
 of confidence this day exposed to view be solici- 
 tous to possess that piety which has its seat in the 
 heart, but controls for good the conduct of life ; 
 knowing that neither circumcision availeth any 
 thing, nor uncircumcision ; but FAITH WHICH 
 
 WORKETH BY LOVE. 
 
* 
 
 159 
 
 SERMON XV. 
 
 CHRIST'S EXPOSITION OF THE SIXTH COMMANDMENT. 
 
 MATTHEW V. 21, 22. 
 
 Ye have heard that it was said by them of old time, < Thou 
 shalt not kill? and, * Whosoever shall kill, shall be in 
 danger of the judgment : ' but I say unto you, That who- 
 soever is angry with his brother without a cause, shall be 
 in danger of the judgment : and whosoever shall say to 
 his brother, Raca, shall be in danger of the council : but 
 whosoever shall say, Thou fool, shall be in danger of 
 hell-Jire. 
 
 THE decalogue has by some been imagined to be 
 an incomplete rule of moral conduct. In strictness 
 of interpretation, it may be so ; yet, in the view 
 taken of it by our Lord Jesus Christ, we shall find 
 it to embrace a great number of cases, to which at 
 first sight, it might not seem to apply. Much of 
 the discourse on the Mount was taken up with 
 
160 CHRIST'S EXPOSITION or SER. 15. 
 
 animadversions on the erroneous conceptions with 
 respect to the moral law then prevalent, and with 
 an exposition of its true and full import. The 
 general principle of explication adopted by our 
 divine Teacher, is that when a greater evil is for- 
 bidden, all its inferior degrees are so also by neces- 
 sary implication. For instance, that under the 
 general prohibition to kill, was intended a condem- 
 nation of those feelings even in an inferior degree, 
 which in the most violent form led to this atrocious 
 crime. 
 
 Such was not, however, the view taken of this 
 precept by those who had undertaken to expound 
 the law of God to their countrymen. While they 
 were ready to bring to judgment such as had taken 
 away another's life, they were inclined to tolerate 
 violent resentment, reproachful language, and in- 
 jurious conduct, provided it did not extend to the 
 infliction of death. Our Saviour has given us a 
 more accurate understanding of the will of God ; 
 and in the passage now under view, there are three 
 particular instances in which the spirit of the sixth 
 commandment is stated to be violated. The first 
 is, ' being angry without cause.' This offence re- 
 spects our fellow creatures in general ; for in the 
 morality of the gospel, they all sustain to us the 
 relation of brethren. The inquiry which now pre- 
 sents itself, is this, Is anger ever to be indulged 
 can it in any instance be viewed as innocent ? It 
 
 
SER. 15. THE SIXTH COMMANDMENT. 161 
 
 would seem from the text, that these questions 
 must be answered affirmatively. The prohibition 
 of causeless anger implies the allowance of that for 
 which there exists reasonable grounds. And else- 
 where an apostle has thus expressed himself, " Be 
 ye angry arid sin not." Eph. iv. 26. It is, however, 
 of great importance to understand this subject 
 aright, for every man who is incensed against 
 another, fancies that he has just reason for being 
 so ; and that in fostering his feelings of animosity 
 he is not acting criminally. A few observations 
 will therefore be made on this subject, although it 
 is difficult accurately to discriminate between what 
 is to be allowed, and what is to be condemned. 
 Anger, implying an uneasiness or discomposure of 
 mind under the reception of an injury, is a principle 
 of our nature, which like all others has its appro- 
 priate function ; and under due restrictions, while 
 it secures our own rights from violation, it is in no 
 wise detrimental to the general welfare. Yet anger 
 should not be causeless ; it should not assume undue 
 violence ; it should not settle down into violent 
 hatred, or an implacable spirit of revenge. Anger 
 should not be without cause, and when it has cause, 
 there should be a just proportion between the 
 offence given, and the displeasure felt. This is 
 very far from being the case in the intercourse of 
 life. Imaginary insults or real injuries of a very 
 trivial kind lead to immoderate transports of passion, 
 21 
 
162 CHRIST'S EXPOSITION OF SER. 15. 
 
 issuing in violence of speech and action. This, 
 undoubtedly is highly criminal. And even an in- 
 ferior degree of indignation, even if produced by 
 the most sufficient cause, is greatly to be censured, 
 provided it do not pass away with the occasion 
 which excited it. It is to prevent malice from 
 taking the place of transient anger, that the apostle, 
 after the injunction to be angry and sin not, requires 
 us not to let the sun go down upon our wrath. 
 Such is the first evil against which we are warned, 
 and which our Lord declared to his hearers would 
 render them liable to the judgment of God, although 
 it might not come under the cognizance of any 
 human tribunal. 
 
 The next offence mentioned in the text, is the 
 use of insulting, contemptuous language. Who- 
 soever shall say to his brother, " Raca ; " the ex- 
 pression indicates the greatest emptiness and worth- 
 lessriess ; it was a common term of reproach among 
 the Jews, as we learn from some collections taken 
 from the Rabbinical writings. This offence, our 
 Lord observes, would render him who committed 
 it, liable to the sentence of the sanhedrin, or great 
 council of the nation, who were competent to the 
 infliction of the highest temporal punishment. 
 
 The third instance in which the spirit of God's 
 commandment is violated, is of a similar nature 
 with the one just mentioned. It differs from it in 
 degree, but not in kind. It is the use of language 
 
SER. 15. THE SIXTH COMMANDMENT. 163 
 
 opprobrious in the extreme. To those who are only 
 acquainted with the ordinary acceptation of the 
 term " fool," it might not seem to convey any great 
 censure. Yet occurring in scriptural language, the 
 original word denotes not imbecility of mind, but 
 perversity of heart. In the Proverbs and in the 
 Psalms, it is frequently used in the sense of " rebel 
 against God," " apostate from all good." He, 
 therefore, who applied to another the epithet 
 " moreh," or fool ; who by this term accused him 
 of the highest offence against the Jewish law and 
 the majesty of God ; and who did this unjustly, 
 should be in danger of hell-fire literally, shall be 
 liable to the hell of fire. The word here translated 
 hell, is " Gehenna." It is derived from Ghi Hin- 
 nom, the valley of the son of Hinnom. It was a 
 place near Jerusalem. It had been the scene of those 
 abominable sacrifices in which children had been 
 made to pass through the fire to Moloch. From 
 this circumstance, among the Jews contemporary 
 with our Saviour, the name of this valley had been 
 used to express hell, the place of torment, the re- 
 ceptacle of lost souls. 
 
 It appears, then, according to our Lord's ex- 
 position of the sixth commandment, that it refers 
 not only to the highest injury done to another's 
 happiness ; but to unreasonable anger, to con- 
 temptuous language, to malignant reproaches. He, 
 therefore, who would preserve a conscience void of 
 
' 
 
 164 CHRIST'S EXPOSITION OF SER. 15. 
 
 offence toward his fellow creatures, and who would 
 avoid the just judgment of God, must not fall into 
 these evils. Their criminality seems to rest on 
 two considerations. In the first place, the feeling 
 of anger leading to reproachful language and in- 
 jurious conduct, is often causeless ; it springs from 
 little or no provocation. Others become the objects 
 of our hatred, or are much injured by us when they 
 are entirely innocent. But in the second place, 
 admitting that just cause of offence has been given, 
 to us does not belong the prerogative of judgment : 
 Vengeance is mine and I will repay, saith the Lord. 
 Where we are not called to act judicially, and 
 punish crimes committed against the well-being 
 of society ; where we do not jeopardize the happi- 
 ness of ourselves or others, we are to forgive those 
 who have injured us, even as we hope for pardon 
 from God W 7 hom w r e have in numerous instances 
 offended. 
 
 Since, then, offences, comparatively so trivial, do 
 not escape the divine judgment, with what terrible 
 indignation must He regard one who raises his arm 
 to destroy another's life. When you behold a 
 human being in the last period of life; when you 
 witness the sufferings and the agony which issue in 
 death ; when you contemplate the ruin which re- 
 mains after the spirit has fled from its earthly hab- 
 itation ; are not all your sympathies in operation ? 
 do you not mourn over human calamity ? do you 
 
SER. 15. THE SIXTH COMMANDMENT. 165 
 
 not bitterly regret that human power is so inade- 
 quate to its relief? And such being the fact, does 
 it riot seem incredible that any one possessing the 
 heart of a man, should become the voluntary agent 
 in subjecting his fellow to evils so dreadful ? He 
 who takes away another's life, deprives him of the 
 highest good which he possesses a good which no 
 power on earth can restore. The murderer may, 
 moreover, become the instrument of still greater 
 evil to his unhappy victim by hurrying him to the 
 judgment seat, with all his sins unrepented for, 
 unforgiven. Dreadful however as it is, infliction 
 sometimes becomes necessary, and even proper. 
 When our own life can by no other means be 
 preserved, we may lawfully take away that of him 
 who assails us. The very highest requisition which 
 duty makes is, that we love our neighbor as our- 
 selves. It has never been enjoined upon us to love 
 him better than ourselves. In the subordinate 
 concerns of life it is indeed still our duty to respect 
 his rights, however he may violate ours but, 
 should he proceed so far as to put our existence in 
 jeopardy, all laws human or divine, hold us guiltless, 
 when our own safety is secured by his destruction. 
 
 Another instance in which life may be taken 
 away is judicially, as a punishment for certain 
 crimes. There is one offence for which, beyond all 
 controversy, this punishment may righteously be 
 inflicted. For the crime of murder it is the just 
 

 166 CHRIST'S EXPOSITION OF SEE. 15. 
 
 retribution. It is the divine sentence " Whoso 
 sheddeth man's blood, by man shall his blood be 
 shed." Reason approves this decision, and the 
 sentiments of our bosoms are in entire accordance 
 with it. Other offences there are against the well- 
 being of society and the happiness of individuals, 
 to which this penalty is attached. The propriety 
 of this proceeding is not in any of these instances 
 entirely clear ; in some of them it is of an exceed- 
 ingly questionable character, arid it is believed that 
 the natural feelings of most men revolt from the 
 spectacle of death inflicted, where there has been 
 merely an infringement of the rights of property. 
 
 Excluding, then, the cases which have been men- 
 tioned, it is in all other instances deeply criminal to 
 take away another's life. The degree of atrocity 
 which marks this offence will vary according to 
 circumstances, but it is at all times a crime of the 
 greatest magnitude. When it springs from the 
 immediate impulse of passion, arising from real or 
 imagined injury, it is not of so high malignity as 
 when without any previous offence taken. Murder 
 is committed in order to effect some object which 
 can only be attained by this horrible sacrifice. In 
 the one instance, evil is done when it is repented 
 for in a cooler moment, and a man acting while 
 blinded by passion, however criminal, is decidedly 
 less so than one who, in cool malignity or sordid 
 avarice, commits a like offence. 
 
SER. 15. THE SIXTH COMMANDMENT. 167 
 
 While discussing the subject at present under 
 view, we cannot forbear all reference to a glaring 
 evil which has for several ages been the reproach of 
 Christendom. Reference is had to murder, sanc- 
 tioned by the opinion of the world, called for by 
 the principles of honor. An individual deliberately 
 taking away another's life, shall, under ordinary 
 circumstances, be the object of abhorrence, and be 
 shunned as the subject of the primal curse. Yet if 
 this crime be perpetrated in a certain way if the 
 criminal while aiming at the destruction of his an- 
 tagonist, shall expose himself to a like evil then, 
 is a wonderful change wrought in the estimate 
 which the world takes of the action in question. 
 We admit that there is a greater semblance of gen- 
 erosity in this conduct, than exists under other cir- 
 cumstances, where the midnight assassin assails his 
 unsuspecting victim. Yet precisely the same injury 
 is wrought in both instances ; and the motive in 
 which it originates is also the same. Life is de- 
 stroyed, and it is destroyed for the gratification of 
 revenge. The only difference existing is, that in 
 the one instance there is an opportunity afforded to 
 our antagonist to save himself by perpetrating the 
 very crime which is intended against him. Accord- 
 ingly, the practice to which we are referring is 
 severely reprobated by all sound morality. It is 
 alien from the spirit, condemned by the precepts of 
 Christianity. As has already been observed, its 
 
168 CHRIST'S EXPOSITION OF SER. 15. 
 
 essential principle is a spirit of revenge. And 
 before this practice can be justified, it must be 
 shown that revenge of the most unrelenting char- 
 acter revenge inflicting the most terrible evils on 
 account of the most trivial offences, is allowable. 
 The resentment of the honorable murderer, is piti- 
 less. It makes no allowance for what may have 
 been done in a moment of levity, and which may 
 have been repented of the next hour, and for which 
 apology would promptly be made, were it not that 
 a corrupt public opinion condemns him who seems 
 desirous to adjust, amicably, an existing difference. 
 And what an immense disproportion in most in- 
 stances exists between the injury inflicted and the 
 satisfaction demanded. An offence which deserves 
 not to be recollected for an hour, shall become the 
 occasion of death to one or perhaps two human 
 beings shall remove the unhappy subjects them- 
 selves from all their joys, and hurry them to an 
 awful retribution and shall inflict evils upon seem- 
 ing friends, for which compensation can never be 
 given. Were it not descending from the high 
 ground which the Christian moralist should take on 
 this subject, we might say much in reference to the 
 absurdity of the practice which we have been con- 
 demning, and inquire how any reasonable man can, 
 for a moment, suppose that he obtains satisfaction 
 for an injury, when on the field of blood he meets 
 his antagonist on terms of perfect equality, and 
 
SER. 15. THE SIXTH COMMANDMENT. 169 
 
 when instead of being revenged for the insults 
 already given, he may receive in addition to that 
 insult, an injury of a more dreadful and irretrievable 
 nature. But where a particular action is of a char- 
 acter so decidedly and awfully criminal, it would be 
 only weakening the force of the argument, to advert 
 to any considerations of mere expediency. 
 
 There is one reflection, with which I would dis- 
 miss this branch of the discussion, which may have 
 weight with those who, in opposition to their better 
 feeling and principles, are induced to resort to this 
 preposterous mode of deciding differences, by a re- 
 gard for their worldly reputation. The reflection 
 is this, that they are about to commit an offence 
 against God and their fellow creature, for which 
 there may be no opportunity of repentance afforded. 
 In the very act of destroying the life of another, 
 they may lose their own, and thus be brought before 
 the judgment seat of God with the guilt of blood 
 upon their souls ; with no interval of time in which 
 the soul may be fitted for her passage to eternity. 
 And if such a consideration do not induce them to 
 pause ere they incur such a calamity, it is difficult 
 to imagine a motive which could influence them. 
 
 1 would now in conclusion, and in reverting to 
 
 the general subject of this discourse, observe, that 
 
 the evangelical spirit and morality are opposed to 
 
 all violence and contention, inspiring peace and 
 
 22 
 
170 THE SIXTH COMMANDMENT. SER. 15. 
 
 gentleness and forgiveness. They, therefore, con- 
 sist as illy with the pride, as with the spirit of 
 revenge, w r hich distinguish corrupted human nature; 
 and the man of the world contemns the precepts of 
 the gospel as productive of an abjectness of spirit 
 degrading to human nature. This is not the case ; 
 these precepts enjoin forbearance and non-resist- 
 ance to injuries. They do not produce their effects 
 by infusing a contemptible pusillanimity, but by 
 bringing the conduct under the control of a sense of 
 duty to God and a feeling of benevolence to man ; 
 and when the Christian's conduct is supported by 
 these principles, it is consistent with the greatest 
 fortitude and evinces the truest magnanimity. 
 
 Let us, then, Christian brethren, who hope for 
 redemption through Jesus, and who have called 
 ourselves by His name, endeavor to possess His 
 spirit and obey His precepts and while all outra- 
 geous conduct is avoided, let us also be blameless 
 in speech and disposition. Let all bitterness, and 
 wrath, and anger, and clamor, and evil speaking, 
 be put away from you with all malice, and be ye 
 kind toward one another, tender hearted, forgiving 
 one another, even as God for Christ's sake has 
 forgiven you. 
 
 
171 
 
 SERMON XVI. 
 
 GENUINENESS AND AUTHENTICITY OF THE OLD 
 TESTAMENT. 
 
 LUKE xxiv. 44. 
 
 And he said unto them, These are the words which I spake 
 unto you while I was yet with you, that all things must 
 be fulfilled, which were written in the law of Moses, and in 
 the prophets, and in the psalms, concerning me. 
 
 IT was remarked by a distinguished writer* of 
 the last age, " that a notion had very much spread 
 of late, even among many who would be called 
 Christians, that the truth of Christianity was inde- 
 pendent of the Jewish dispensation." It is believed 
 that this sentiment is not a very uncommon one at 
 the present time ; and the consequence of its 
 prevalence is, a neglect of the Scriptures of the Old 
 Testament, and an inattention to the evidence by 
 
 * Bishop Warburton, Divine Legation. 
 
172 GENUINENESS AND AUTHENTICITY SER. 16. 
 
 which their authority is supported. The idea which 
 has thus been entertained is exceedingly erroneous. 
 The former and latter part of what we are accus- 
 tomed to receive as the canon of Scripture, are most 
 intimately connected. Jesus Christ and his apostles 
 refer in such terms to the writings accounted sacred 
 among the Jews, that the fact of their spuriousness 
 and want of authenticity would carry with it inevi- 
 table destruction to the claim to inspiration advanced 
 by those by whom they were quoted. And as it 
 has been very much the practice in modern times to 
 wound Christianity through the sides of Judaism, 
 we should be cautious how we leave the latter 
 undefended, considering its intimate connection with 
 the former. 
 
 It is believed that the authority of the Old Tes- 
 tament can be very amply supported, and that so far 
 from presenting an obstacle to the reception of the 
 religion of Christ, it yields to it as well as receives 
 from it, additional confirmation. 
 
 The investigation and establishment of this truth 
 is the object at present had in view. And, in the 
 course of our discussion, the claims to our regard 
 made by the ancient Scriptures, will be supported 
 on the following grounds : 
 
 I. The Old Testament is the most ancient history 
 extant, and possesses the most undoubted marks of 
 authenticity. 
 
 II. It contains representations of Deity and exhi- 
 
SER. 16. OF THE OLD TESTAMENT. 173 
 
 bitions of human duty, far transcending the sub- 
 limest speculations of heathen philosophy. 
 
 III. Its claims to inspiration are justified by the 
 accurate prediction of future events. 
 
 IV. It is supported by the testimony of Jesus 
 Christ, and thus appropriates to itself all the peculiar 
 evidence of Christianity. 
 
 I. Our first proposition involves the fact of the 
 genuineness and authenticity of the books of the 
 Old Testament. 
 
 By the genuineness of any production, we under- 
 stand that it was written by the person whose name 
 it bears, and at the time when it is represented to 
 have been composed. By its authenticity we un- 
 derstand, its possession of those characters of truth 
 which entitle it to our belief. The pentateuch, for 
 instance, is genuine if it be the production of Moses ; 
 it is authentic if the narrative which it contains be 
 true. 
 
 Our inquiry first concerns the genuineness of the 
 Scriptures of the Old Testament. In what age and 
 by what author any book was written, are facts 
 which can only be determined by historical evidence. 
 This evidence may be 1st, The testimony of those 
 who possess the means of information, and who 
 have no inducement to deceive us. 2d, Certain 
 marks in the work itself as respects language, style 
 and sentiment, which indicate at what period and 
 by whom it was written. 
 
174 GENUINENESS AND AUTHENTICITY SER. 16. 
 
 1st. The evidence of the former class possessed 
 by the works in question, is most ample. They 
 have been handed down from generation to genera- 
 tion as the productions of those whose names they 
 bear. Those who w r ere coeval with the authors, 
 and transcribed any of these books, together with 
 those who in successive ages transcribed them, form 
 a series of witnesses to their genuineness. This is 
 a proof which we never hesitate to admit in regard 
 to the profane writers of antiquity and in respect 
 to the Jewish writings it is still more satisfactory ; 
 for there was an express and remarkable provision 
 made, to preserve among them the traditional 
 knowledge of all that was memorable in their 
 history. We perceive evidence of this in the last 
 address of Moses to the Israelites Deut. xxxii. 7. 
 " Remember the days of old, consider the years of 
 many generations : ask thy father, and he will show 
 thee ; thy elders, and they will tell thee." In the 
 78th Psalm, also, there occurs this passage" I will 
 utter dark sayings of old, which we have heard 
 and known, and our fathers have told us ; we 
 will not hide them from their children, showing to 
 the generation to come the praises of the Lord." 
 But, as another reason why the true knowledge of 
 the origin of these books could not have been lost, 
 we may assign the fact that a particular tribe among 
 the Jews was set apart for certain express purposes, 
 one of which was the watching over their historical 
 documents. 
 
 
SER. 16. OF THE OLD TESTAMENT. 175 
 
 Observe moreover, that the Old Testament is not 
 the production of a single author, nor belonging to 
 any one age. Between the time of Moses, who was 
 the first of the sacred writers, until the close of the 
 canon, an interval of eleven hundred years elapsed. 
 During this period we find in the later writers 
 repeated references to those who had gone before 
 them ; and this reference is an express testimony to 
 the genuineness of the productions quoted. Having 
 ascertained the fact that the Jews have always 
 received their sacred books as genuine, and that they 
 could not have been mistaken in their apprehensions, 
 we may inquire whether they had any inducement 
 to deliver a false testimony on this subject. Every 
 candid man, sufficiently informed, must be sensible 
 that they had no such inducement. It should be 
 kept in mind that our present concern is not with 
 the truth of the Jewish historical records, but with 
 the simple fact of their having been written by 
 certain individuals at a particular time and what 
 motive could the whole Jewish nation have had to 
 concur in a misrepresentation of this matter? There 
 is no conceivable one. On the contrary, there are 
 strong reasons why they should have exposed such 
 a forgery, had it ever taken place. The represen- 
 tation given of the conduct of their forefathers is 
 any other than a favorable one. The faults of 
 individuals dear to their recollection are freely ex- 
 posed. The religious institutions of a ceremonial 
 

 176 GENUINENESS AND AUTHENTICITY SER. 16. 
 
 nature were most burthensome; and surely, they 
 would not too readily acquiesce in the claims of an 
 author who made such statements, and enjoined 
 such observances. 
 
 But, we may pursue our investigation into the 
 historical evidence of the genuineness of the Old 
 Testament, in a manner more particular. We may 
 commence our inquiries at a certain period, and 
 ascend into a remoter antiquity. It may then be 
 remarked, that the Scriptures of the Old Testament 
 as we now have them, were in existence about the 
 commencement of the Christian era. In regard to 
 this fact, which is susceptible of proof from various 
 sources, I shall merely cite the testimony of Jose- 
 phus in his treatise against Apion. " We have not 
 thousands of books discordant and contradicting 
 each other : but we have only twenty-two which 
 comprehend the history of all former ages, and are 
 justly regarded as divine. Five of them proceed 
 from Moses they include as well the laws as an 
 account of the creation of man, extending to his, i. e. 
 Moses' death. This period comprehends near three 
 thousand years. From the death of Moses to that 
 of Artaxerxes, who was king of Persia after Xerxes, 
 the prophets who succeeded Moses committed to 
 writing in thirteen books, what was done in their 
 days. The remaining four books contain hymns to 
 God, and instructions of life for man." 
 
 Extending our researches farther into antiquity, 
 
SER. 16. OF THE OLD TESTAMENT. 177 
 
 at the distance of two hundred and eighty years 
 before the Christian era, we meet with the Septua- 
 gint version of the whole Scriptures, which was 
 made for the use of the Alexandrian Jews. This 
 affords incontrovertible evidence that the Old Tes- 
 tament in its present form, existed at that period, 
 and was received as genuine by those who had 
 sufficient means of information on the subject. In 
 regard to the pentateuch, the direct and conclusive 
 evidence which we have, refers to a still greater 
 antiquity. There are now extant, as there have 
 been for near 3000 years, two distinct copies of the 
 five books of Moses the one in the ancient Hebrew 
 character, which is called the Samaritan pentateuch ; 
 the other in the modern Hebrew character, which 
 has been preserved by the Jews, and since the 
 Christian era by Christians also. These copies 
 have been preserved in such a manner as to render 
 perfectly incredible the idea that the one should 
 have been derived from the other, for a period at the 
 least extending near a thousand years anterior to the 
 Christian era. And we are thus led to the con- 
 clusion that an original existed prior to that time, 
 from which both were derived. Let us consider 
 the circumstances of the case. The Samaritans 
 were a mixed race of people, consisting partly of a 
 remnant of the ten tribes which were carried into 
 captivity by the king of Assyria, but principally of 
 23 
 
 
178 GENUINENESS AND AUTHENTICITY SER. 16. 
 
 nations which had succeeded them in the occupation 
 of their country. 
 
 Subsequently to the return of the Jews from their 
 captivity in Babylon, which took place B. C. 500 
 years, there existed between them and the Samari- 
 tans the most extreme hatred, which was productive 
 of continual exchange of ill offices ; and this state of 
 things continued until the coming of Christ. Now 
 it is not to be believed that either of these nations 
 would receive upon the authority of the other a book 
 accounted sacred. Yet it is an indisputable fact, that 
 by both has the pentateuch been preserved. The 
 conclusion then is inevitable, that the production in 
 question existed and was in high estimation prior to 
 the period of which we have spoken. 
 
 But, before this time a division had taken place 
 between the tribes inhabiting Canaan. After the 
 death of Solomon, the ten tribes revolted from his 
 son and successor and from that time frequent 
 wars existed between Judah and Israel, and there 
 was a very considerable diversity in their worship. 
 Unless, therefore, the books of Moses had existed 
 antecedently to their separation, we cannot imagine 
 how 7 they could have been held in equal estimation 
 by both parties. It does appear then that we have 
 most satisfactory evidence of the existence of the 
 first five books of the Old Testament, so early as the 
 reign of Solomon, B. C. 1000. The objection 
 however is still made, that the pentateuch might 
 
SER. 16. OF THE OLD TESTAMENT. 179 
 
 have existed at that time, and yet not have been the 
 production of Moses, but have been composed by 
 some individual between the time of Joshua and 
 the first kings. With regard to this statement, I 
 would first observe that it is perfectly gratuitous 
 there exists for it no shadow of proof, and it should 
 not be allowed to have the smallest weight when 
 opposed by direct testimony. Now we have the 
 explicit and uninterrupted testimony of the Jews in 
 support of the genuineness of their books ; and shall 
 we not acquiesce in that testimony ? We yield 
 unhesitating credence to other nations when they 
 testify concerning the founders of their religious or 
 civil polity. We believe that Solon was the law- 
 giver of the Athenians, and that the institutions of 
 Sparta were derived from Lycurgus. Why then 
 should not the Jews be credited, when they state 
 that their laws and the ceremonies of their religion 
 were promulgated by Moses. There does not ap- 
 pear any reason why they should not. 
 
 Moreover, the forgery of the books in question, 
 under the circumstances of the case, would seem a 
 thing impossible. Upon the contents of these books 
 were founded the political and religious systems of 
 the Jews, which were asserted to have proceeded 
 from Moses, who claimed a divine inspiration. 
 Now, suppose these books had appeared in any age 
 subsequent to the one in which this lawgiver lived, 
 could the people have been made to believe that their 
 
180 GENUINENESS AND AUTHENTICITY SER. 16. 
 
 institutions had proceeded from him, and had always 
 been observed, when in fact their observance had 
 been just introduced ? The thing is impossible, and 
 utterly incredible. 
 
 Some of the leading features of the argument for 
 the genuineness of the Old . Testament, founded 
 upon external evidence, have now been brought 
 under your view. We may next consider the evi- 
 dence of this fact, which appears on the face of the 
 record. 
 
 In the first place, the language, style, and manner 
 of writing, used in the books of the Old Testament, 
 establish their genuineness an internal proof is thus 
 afforded not only that these books were written by 
 different persons, but about the time which is 
 assigned to them. No language remains altogether 
 
 O O O O 
 
 stationary for many ages, and although from the 
 simplicity of character, insulated condition, arid 
 little intercourse with their neighbors, which were 
 characteristic of the Hebrews, the mutation in their 
 language would not be very great, it would to some 
 extent certainly exist. Now, upon comparing the 
 different parts of the Bible in Hebrew, profound 
 scholars have been convinced that they have been 
 written in different and remote ages. But, the 
 Hebrew ceased to be a spoken language soon after 
 the captivity. The presumption then is, that the 
 sacred books were all of them written before or 
 about that period. But some of them were demon- 
 
SER. 16. OF THE OLD TESTAMENT. 181 
 
 strablj long anterior to that period, and we have 
 therefore strong reason to conclude them genuine. 
 
 The evidence for the genuineness of the books in 
 question has been thus particularly stated, because it 
 is of the utmost importance that this fact be 
 established. If our object has been attained, then 
 we may know that the Old Testament history, as 
 respects the principal part of it, is the narrative of 
 those who were actors in the transactions which 
 they describe, or who lived in or near the age in 
 which they occurred. And we all know in how 
 much higher estimation the testimony stands of 
 contemporary witnesses, than of those who lived in 
 succeeding ages. 
 
 It will now be necessary to ascertain the authen- 
 ticity of these records; and for this purpose, we 
 must consider the credibility of those by whom they 
 were written. 
 
 That credence is due to the historians of the Old 
 Testament, will appear from the following consider- 
 ations, taken in connection with each other. In the 
 first place, they were well acquainted with the facts 
 which they relate. This necessarily results from 
 the conclusions which we have established in rela- 
 tion to the genuineness of the Old Testament. The 
 only difficulty which can be felt in relation to this 
 subject, respects the book of Genesis, the history of 
 which treats of events long anterior to the time of 
 Moses. The question has been suggested, how did 
 
182 GENUINENESS AND AUTHENTICITY SER. 16. 
 
 he obtain materials for this history ? To this 
 inquiry three answers have been given, he received 
 them by inspiration he consulted ancient records 
 or he relied upon oral tradition. In regard to the 
 first solution, I would observe, that in this stage of 
 our investigation it will not be proper to make any 
 remarks on it. The second supposition has had 
 some able advocates, who assign good reasons for 
 their hypothesis. The third has also many advo- 
 cates. Nor, admitting this last to be correct, are we 
 to suppose that the information derived would be 
 uncertain. Taking into consideration the longevity 
 of the patriarchs, the tradition of the early occur- 
 rences in the world would not have to pass through 
 a great many hands. It would stand thus, Adam, 
 Lamech, Noah, Shem, Abraham, Isaac, Joseph, to 
 Amram, the father of Moses. Tradition might very 
 well be preserved uncorrupted through this channel, 
 and the more especially since, as I shall hereafter 
 take occasion to prove, there was given to the his- 
 torian a superintending inspiration, which would 
 secure him from error. 
 
 We have observed that the writers of the Old 
 Testament were well acquainted with the things of 
 which they testify ; and it may now in addition be 
 observed, that this testimony possesses the un- 
 doubted characteristics of truth. In estimating the 
 confidence due to an historian, we are to consider 
 whether his accounts are corroborated or contra- 
 
SER. 16. OF THE OLD TESTAMENT. 183 
 
 dieted by other writers, and we are to look for the 
 internal evidence whicli his narrative possesses of 
 truth or falsehood. Now apply this process to the 
 books in question, and what is the result ? The 
 sacred narrative is not contradicted by profane his- 
 tory, and that it is not more frequently supported, is 
 to be attributed to the fact that the accounts of the 
 former do not extend much beyond the period when 
 the latter began to assume some authentic form. 
 
 And with regard to the internal marks of au- 
 thenticity, the ancient Scriptures are remarkably 
 distinguished. There is observable in their authors 
 an air of simplicity and sincerity uniformly preserved, 
 which could not well be assumed by impostors. 
 Moreover, their narrative throughout is conducted 
 with the most extreme particularity. This, as it 
 affords innumerable opportunities of detecting false- 
 hood, would certainly be carefully avoided by one 
 whose story was not authentic. But to bring the 
 subject more directly under view, let us confine our 
 attention to the pentateuch, and consider what credit 
 is due to Moses. On this subject, accept for con- 
 sideration the following suggestions : 
 
 I. It is incredible that an impostor would have 
 originated so holy a law as proceeded from the 
 lawgiver of the Jews. 
 
 II. As Moses did not intentionally deceive others, 
 
184 GENUINENESS AND AUTHENTICITY SER. 16. 
 
 we cannot admit that he was deceived himself: he 
 was neither an enthusiast, nor a dupe of others. 
 In the whole narrative, he is exhibited in a very 
 different light. Instead of presumptuously engaging 
 in the great undertaking before him with the high 
 confidence and overweening conduct of one carried 
 away by his excited imagination and feelings, he 
 evinced great reluctance toward entering on it ; was 
 frequently discouraged in its progress, and was 
 alone enabled to persevere, by the unequivocal in- 
 dications which he possessed of a divine support. 
 But 
 
 III. He could not have imposed on the Israelites 
 so as to induce their submission to institutions 
 which were grounded on the facts detailed in their 
 history. This is a consideration of very great 
 weight. If the great facts of the exodus, and the 
 subsequent transactions in their journeyings through 
 the wilderness had not really taken place, it is 
 utterly impossible that the Israelites could have 
 respected the authority of Moses, or the authenticity 
 of his writings. His narrative, indeed, exhibited 
 repeated manifestations of the divine interposition 
 on their behalf, and might thus flatter their vanity ; 
 but there was far more in this narrative of a char- 
 acter mortifying and degrading to them. But 
 
 IV. The credibility of Moses as an historian, is 
 farther established by the fact that in his institutions 
 
SER. 16. OF THE OLD TESTAMENT. 185 
 
 he paid no regard to his own interest, or that of his 
 family. His own descendants were left in the 
 humble station of ordinary Levites, while in his 
 brother's family the priesthood was established, and 
 the civil and military government was confided to a 
 member of a different tribe. 
 
 As a last consideration I would state that some of 
 his institutions were of such a nature, that no one 
 who did not feel himself divinely authorized, would 
 have ventured to impose them. As an example, 
 take the institution of the sabbatical year ; by which 
 all cultivation of their lands was prohibited every 
 seventh year. This measure, which was designed 
 to inculcate the doctrine of a particular providence, 
 would not be adopted without a strong confidence 
 that this providence would be afforded. And this 
 confidence could not reasonably be cherished, but in 
 conformity with a divine promise ; for it involved 
 the fact that the production of one year would, 
 under the supposed circumstances, always be suf- 
 ficient for the' maintenance of the people for two 
 years. The 'imminent danger which would exist of 
 the continual recurrence of famine, would prevent 
 any ordinary lawgiver from establishing the insti- 
 tution to which we have had reference. 
 
 Upon these remarks, will be suffered to rest the 
 first proposition, that the Old Testament is the most 
 ancient history extant, and possesses undoubted 
 24 
 
186 THE OLD TESTAMENT. SER. 16. 
 
 marks of authenticity. On another occasion, we 
 shall consider the second proposition, that it contains 
 representations of Deity, and exhibitions of human 
 duty, far transcending the sublimest features of 
 heathen philosophy. 
 
187 
 
 SERMON XVII. 
 
 AUTHORITY OF THE OLD TESTAMENT. ARGUMENT 
 FROM PROPHECY. 
 
 2 PETER 1. 21. 
 
 For the prophecy came not in old time by the will of man : 
 but holy men of God spake as they were moved by the 
 Holy Ghost. 
 
 ON a former occasion your attention was directed 
 to some considerations on the genuineness and 
 authenticity of the books of the Old Testament. 
 If the argument, then proposed, should have been 
 deemed satisfactory, there will be no difficulty 
 in assenting to the following conclusions. The 
 books in question contain a history of great an- 
 tiquity. Those which were earliest written are 
 now three centuries old, and their narrative 
 extends backward as far as the creation. They, 
 also, contain an authentic history. Excepting in 
 
188 ARGUMENT FROM PROPHECY. SER. 17. 
 
 the instance of one book, they contain the accounts 
 of those who were contemporary with the transac- 
 tions detailed, which were not conveyed by oral 
 tradition but committed to writing. 
 
 The Scriptures, moreover, furnish the only satis- 
 factory and credible information in regard to the 
 events which transpired in the early ages of the 
 world, for it was long subsequent to these ages that 
 profane history assumed any authentic form. If, 
 then, no other claims were advanced on behalf of 
 the waitings of the Old Testament than are con- 
 nected with the conclusions just stated, they should 
 be the object of curiosity, of respect, and of diligent 
 investigation. To these claims, however, others 
 still higher are added. The Jewish Scriptures are 
 the production of men, who were under the influence 
 of divine inspiration. The sublime and pure system 
 of religion which they unfolded has been adduced 
 as furnishing one evidence of this fact. The fulfil- 
 ment of prophecy is another medium of proof by 
 which the same conclusion is supported. And upon 
 this it is now designed to bestow some attention. 
 
 That the accurate prediction of future events is 
 a certain criterion of divine inspiration cannot be 
 doubted. Conjectures may be made with regard 
 to things future, with which the event will often 
 correspond. But human foresight is entirely limited 
 to facts which bear an analogy to past transactions, 
 and in regard to these it is far from being uniformly 
 
SER. 17. ARGUMENT FROM PROPHECY. 189 
 
 correct. And it is not at all difficult to discriminate 
 between the cases where there has been merely 
 made a fortunate conjecture, and where God has 
 given an insight into futurity to those w 7 hom he has 
 appointed to reveal his will. 
 
 We may now proceed to the examination of some 
 of the prophecies of the Old Testament. Prior to 
 this examination, however, it will be necessary to 
 obviate an objection. The obscurity of the ancient 
 prophetical writings has been much insisted on, and 
 it is alleged that this affords such a latitude in inter- 
 preting them, as will allow of their accommodation 
 to any event. This representation is grossly incor- 
 rect. There is, indeed, in some particular predic- 
 tions, a degree of obscurity existing previously to 
 their fulfilment, but not subsequently to it. The 
 event so perfectly corresponds with what hadjbeen 
 foretold, as clearly to show that it, and it alone, 
 had been intended by the prophets. The Scripture 
 prophecies are, in this respect, most remarkably 
 distinguished from the ambiguous responses of the 
 heathen oracles, which were, in many instances, so 
 framed, that in either of two opposite events, their 
 credit would be preserved. 
 
 It will be proper to select, for our consideration, 
 a few of that great number of prophecies which are 
 contained in the Bible. They were continually 
 given for a series of ages ; one generation saw ful- 
 filled what had been predicted to themselves or 
 
190 ARGUMENT FROM PROPHECY. SER. 17. 
 
 their fathers, and these prophecies, with the account 
 of their fulfilment, are contained in a succession of 
 sacred books whose genuineness and authenticity 
 rests on the surest grounds. 
 
 In the investigation of the subject which we have 
 now undertaken, there are two inquiries to be 
 answered. Were the supposed prophecies de- 
 livered prior to their alleged fulfilment ? Did the 
 event actually correspond with the previous decla- 
 rations concerning it ? We shall bear these par- 
 ticulars in mind, as we proceed in our discussion. 
 The Old Testament prophecies may be thus 
 classed : 
 
 I. Those which refer to the Messiah. 
 
 II. Those which relate to the Jewish people. 
 
 III. Those which concern other nations. 
 
 With respect to those belonging to the first class, 
 I shall not now offer any remarks ; they are so 
 numerous and important as to require a separate 
 examination, which may at some future time be 
 afforded to them. Out of the two remaining classes 
 
 o 
 
 I shall select a few of the most remarkable. From 
 the class referring to the Jewish nation, I shall 
 select for your consideration the predictions of 
 Moses, contained in the 28th chapter of Deuter- 
 onomy. This illustrious lawgiver had completed 
 the institutions which he had been appointed to 
 deliver to the Israelites. His career was nearly 
 finished, and it only remained for him to give a 
 
SER. 17. ARGUMENT FROM PROPHECY. 191 
 
 final admonition to his people. To render this 
 more impressive, an insight was given to him into 
 their future destiny. He predicted the blessings 
 which would attend obedience to their law ; the 
 evils which would be consequent upon its violation. 
 The latter were more insisted upon than the former, 
 because it was foreseen that they w r ould be more 
 abundantly experienced. To the affecting repre- 
 sentation of the calamities which would befal this 
 singular people your attention will now be directed. 
 I shall not, however, dwell on any of the subor- 
 dinate evils which they were destined to experi- 
 ence, but pass on to the period when their political 
 existence terminated ; nor in reference to this crisis 
 of their fate, shall I pause to consider how accu- 
 rately it was predicted, and how remarkably char- 
 acteristic of the Romans was the portrait of the 
 instrument of their final and most terrible subjuga- 
 tion. It will be sufficient merely to quote the 
 words of the prophecy " The Lord shall bring a 
 nation against thee from far, from the end of the 
 earth, as swift as the eagle flieth ; a nation whose 
 tonguefthou shalt not understand : a nation of fierce 
 countenance, which shall not regard the person of 
 the old, nor show favor to the young." It is not 
 difficult to recognize in this description that people 
 to whom the nations in succession bowed in subjec- 
 tion, and the circumstance of their remoteness 
 becomes more strikingly apparent when it is con- 
 
192 ARGUMENT FROM PROPHECY. SER. 17. 
 
 sidered that both Vespasian and Hadrian, the two 
 great destroyers of the Jews, passed into Judea 
 from a command in Britain, then deemed the 
 extremity of the earth. The extreme and unpar- 
 alleled sufferings which this devoted people endured 
 at a time when they were -besieged in all their 
 gates are also most accurately foretold. But upon 
 these it is not designed to insist. By limiting our 
 view to a few specific points in the prophecy of 
 Moses, a more distinct impression will be made 
 upon our minds. I shall, therefore, cause to pass 
 in review before you the following particulars in 
 relation to the Jews. Their being plucked from 
 their own land, their dispersion through all nations, 
 their condition in this dispersion, and their continued 
 existence as a distinct people. 
 
 We may compare together the prophecy and its 
 fulfilment, and in doing this I shall avail myself of 
 the researches of a learned writer who has left 
 nothing to be supplied on this subject. In the 63d 
 verse of the 28th chapter of Deuteronomy, there 
 occurs the following passage " And it shall come 
 to pass, that as the Lord rejoiced over you to do 
 you good, and to multiply you ; so the Lord will 
 rejoice over you to destroy you, and to bring you to 
 nought ; and ye shall be plucked from off the land 
 whither thou goest to possess it." The conformity 
 of this prediction with the event is undeniable. It 
 was partially fulfilled in the Babylonish captivity, 
 
SER. 17. ARGUMENT FROM PROPHECY. 193 
 
 and in the carrying away of the ten tribes by the 
 Assyrians. Its full accomplishment took place at 
 the final destruction of Jerusalem by the Romans. 
 Then were the Jews plucked from their own land ; 
 for at no distant period from the event alluded to, 
 Adrian having suppressed a rebellion among them, 
 published an edict forbidding them, upon pain of 
 death, to set foot in Jerusalem or even to approach 
 the country round about it. And this state of 
 things has continued for seventeen centuries. Ben- 
 jamin, of Tudela, a celebrated Jew of the twelfth 
 century, reports that Jerusalem was almost entirely 
 abandoned by the Jews ; that in other places they 
 were still fewer in number, and at a much more 
 recent period an accurate traveller gives the follow- 
 ing description of the Holy Land " It is for the 
 most part inhabited by Moors and Arabians. Turks 
 there be few, but many Greeks and other Chris- 
 tians of all sects and nations, such as impute to the 
 place an adherent holiness. Here be, also, some 
 Jews, yet 4 inherit they no part of the land, but in 
 their own country do live as aliens.' ' Sandys. 
 We return to the prophecy " And the Lord shall 
 scatter thee among all people, from the one end of 
 the earth even unto the other." How remarkably 
 has this been verified. What people has ever been 
 dispersed as they are ? Where is the nation which 
 is unknown to them or to which they are strangers ? 
 They exist in great numbers in the remotest parts 
 25 
 
194 ARGUMENT FROM PROPHECY. SER. 17. 
 
 of the East, and abound in Europe, Africa, and 
 America. This fact is so obvious, that I proceed to 
 consider the predictions concerning their condition 
 during their dispersion. " And among these nations 
 shalt thou find no ease, neither shall the sole of thy 
 foot have rest." How strikingly does this refer to 
 their numerous banishments from city to city and 
 from country to country. Some of the most re- 
 markable of these may be mentioned. In the latter 
 end of the thirteenth century they were banished 
 from England by Edward I., and were not permitted 
 to return again and settle until the time of Crom- 
 well. In the latter end of the fourteenth century 
 they were banished from France (for the seventh 
 time, says Megeray) by Charles VI. At the close 
 of the fifteenth century they were banished from 
 Spain by Ferdinand and Isabella, and, according to 
 Mariana, there were a hundred and seventy thou- 
 sand families who left the kingdom. These found 
 refuge in Portugal, from which, however, they were 
 soon expelled. No wonder, then, if, under these 
 circumstances, they should, in the language of the 
 prophecy, " have a trembling heart, and failing of 
 eyes, and sorrow of mind." 
 
 In verse 29, it is declared, " ye shall be op- 
 pressed and spoiled evermore," and who that is at 
 all acquainted with the history of this unfortunate 
 people, knows not that this has been remarkably the 
 .fact in respect of them. In verse 32, it is declared, 
 
SER. 17. ARGUMENT FROM PROPHECY. 195 
 
 " thy sons and thy daughters shall be given unto 
 another people." We find the accomplishment of 
 this prediction in the fact, that in several countries 
 their children have been taken from them to be 
 educated in the Popish religion. The fourth council 
 of Toledo ordered, that they should be shut up in 
 monasteries to be educated in the Christian faith. 
 " And when they were banished from Portugal, the 
 king," says Mariana, " ordered all their children, 
 under fourteen years, to be taken from them and 
 baptized. 
 
 Again, in the 64th verse it is stated as a conse- 
 quence of their dispersion, that they " should serve 
 other gods, which neither thou nor thy fathers have 
 known, even wood and stone." As the Jews have 
 not generally been disposed to idolatry since the 
 Babylonish captivity, it may be thought that this 
 part of the prediction has failed. This is not the 
 fact. They have been forced in many instances, to 
 conform to the image worship of the church of 
 Rome. The Spanish and Portuguese Inquisitions, 
 says Basnage, reduce them to the dilemma of either 
 being hypocrites or being burnt; and the number of 
 these dissemblers is very considerable. The same 
 writer in another place remarks* " The most sur- 
 prising thing is, that this religion spreads from gen- 
 eration to generation, and still subsists in the 
 
 * Basnage, B. VII. C. xxi. Sec. 26. 
 
196 ARGUMENT FROM PROPHECY. SER. 17. 
 
 persons of dissemblers in a remote posterity. In 
 vain the great lords of Spain make alliances, 
 change their names, and take ancient scutcheons, 
 they are still known to be of Jewish race and Jews 
 themselves. The convents of monks and nuns are 
 full of them. Most of the canons, inquisitors, and 
 bishops, proceed from this nation. This is enough 
 to make the people and clergy of this country 
 tremble. 
 
 In the meantime, Robio, who relates the fact, 
 knew these dissemblers. He was one of them 
 himself, and bent the knee before the sacrament. 
 Moreover, he brings proof of his assertion in main- 
 taining that there are in the synagogue of Am- 
 sterdam, brothers and sisters, and near relations to 
 good families of Spain and Portugal ; and even Fran- 
 ciscan Monks, Dominicans and Jesuits, who came 
 to do penance and make amends for the crime they 
 have committed in dissembling." 
 
 We return to the prophecy in verse 37th. "They 
 shall become an astonishment, a proverb, and a by- 
 word, among all nations" and, in verse 59, " their 
 plagues shall be wonderful, even great plagues, 
 and of long continuance." Both these statements 
 have been remarkably fulfilled. Mohammedans, 
 Pagans, and Christians, however widely differing on 
 other subjects, agree in vilifying and persecuting 
 this unhappy people and in their desolate con- 
 dition, they have now subsisted more than seven- 
 teen centuries. 
 
SER. 17. ARGUMENT FROM PROPHECY. 197 
 
 We thus observe how remarkably the event has 
 corresponded with the prediction, in regard to their 
 being plucked from their own land their dispersion 
 through all nations, and their condition in that 
 dispersion. The singular fact of their continued 
 existence as a distinct people, is in exact accordance 
 with what had been foretold. In Leviticus xxvi. 
 44, at the conclusion of passages similar to those 
 which we have been considering, we find the fol- 
 lowing : " And yet for all that, when they be in the 
 land of their enemies, I will not cast them away, 
 neither will I abhor them, to destroy them utterly, 
 and to break my covenant with them." In regard to 
 the fact here expressed, how striking are the obser- 
 vations of a writer already quoted " What nation 
 hath suffered so much, and yet endured so long ? 
 W T hat nation hath subsisted as a distinct people in 
 their own country so long as they have done in their 
 dispersion into all countries, and what a standing 
 miracle is thus exhibited to the view of the whole 
 world." 
 
 Although not having any direct reference to the 
 object had in view in this discourse, we cannot 
 avoid here adverting to the inquiry, Why is this 
 people so singularly preserved ? Is it merely as 
 monuments of the divine displeasure ? or is it to 
 furnish an abiding evidence of the divine legation 
 of Moses, who has predicted all these things. 
 Surely not. The Almighty yet has mercy in store 
 
198 ARGUMENT FROM PROPHECY. SER. 17. 
 
 for them. This belief is founded upon many pro- 
 mises ; for instance, that contained in Deut. xxx. 
 1 3. "And it shall come to pass, when all these 
 things are come upon thee, the blessing and the 
 curse, which I have set before thee, and thou shalt 
 call them to mind among all .the nations, whither 
 the Lord thy God hath driven thee, and shalt re- 
 turn unto the Lord thy God, arid shalt obey his 
 voice according to all that I command thee this 
 day That then the Lord thy God will turn thy 
 captivity, and have compassion upon thee, and will 
 return and gather thee from all the nations, whither 
 the Lord thy God hath scattered thee." We con- 
 fidently anticipate that the fulfilment of this promise 
 will afford another ground of faith to other and 
 future generations. 
 
 I would now call your attention to the conclusion 
 resulting from the discussion in which we have 
 been engaged. 
 
 Here then is a prediction and its accurate fulfil- 
 ment. The prophecy is of undoubted antiquity 
 the accomplishment under our own eyes The fact 
 of this correspondence remains to be accounted 
 for " Is human foresight enthusiasm con- 
 jecture chance political contrivance adequate 
 to the desired solution ?" "If," to use the language 
 of a forcible writer,* "none of these are sufficient 
 to account for the fact, then true philosophy, as well 
 
 * Key to the Prophecies, by David Simpson. 
 
SER. 17. ARGUMENT FROM PROPHECY. 199 
 
 as true religion, will ascribe it to the inspiration of 
 the Almighty. But, if God be the author of these 
 predictions, the book which contains them is 
 stamped with the seal of heaven; a rich vein of 
 evidence runs through the volume of the Old 
 Testament : the Bible is true : infidelity is con- 
 founded forever ; and we may address its patrons in 
 the language of St. Paul, ' Behold, ye despisers, 
 and wonder and perish.' " 
 
 
200 
 
 SERMON XVIII. 
 
 SUFFICIENCY AND AUTHORITY OF THE CHRISTIAN 
 SCRIPTURES. 
 
 2 TIMOTHY ill. 15. 
 
 The holy Scriptures, which are able to make thee wise unto 
 salvation. 
 
 THE object for which man was created, was the 
 subject of our consideration on a former occasion. 
 It was then seen that the ultimate and highest end 
 which he should purpose to himself, was the ad- 
 vancement of God's glory, and dre possession of 
 that happiness which is derived from his favor. 
 But how may the divine glory be pomoted by our 
 instrumentality ? How may we secure the bles- 
 sedness consequent upon the divine favor ? By one 
 very simple means conformity to the will of God. 
 But who is the authorized interpreter of that will ? 
 
 
f * *FTHf 
 
 fUNIVERSi 
 
 J 
 
 %/ . 
 
 SER. 18. THE CHRISTIAN SCRIPTURES. 201 
 
 Whence are we to derive a knowledge of our duty, 
 and of the means of happiness ? 
 
 That Being to whom we owe all, and from w r hom 
 we receive every thing, is alone competent to afford 
 this instruction. But will he afford this informa- 
 tion ? Has he already given it ? 
 
 He that is perfectly just, will not require con- 
 formity to an unknown rule of duty. Far less will 
 He that is infinitely good act in this manner. By 
 human beings, therefore, the knowledge of the 
 nature and extent of their obligations is attainable. 
 It is derived through a divine communication to 
 them ; and this communication is in its nature two- 
 fold. First, God speaks directly to the hearts of 
 men ; and second, He speaks to them by means of 
 his written word. God speaks directly to the 
 hearts of men. His declarations are intelligible, 
 impressive, given without cessation. It is the voice 
 of conscience to which I refer. This is the most 
 universal mode in which the divine will is intimated 
 to us. We are so constituted by the author of our 
 being, thatTfor iftain actions or feelings we are 
 self-condemned ; for others, self-approved ; and w r e 
 are persuaded that these sentences will respectively 
 be affirmed by Him to whom we have an account to 
 render. In the regulation of human conduct, the 
 principle alluded to is of vast importance. In the 
 absence of a more sufficient rule, it imparts much 
 necessary information. Where revelation has not 
 26 
 
202 SUFFICIENCY AND AUTHORITY SER. 18. 
 
 been made, or its light extinguished, the sole di- 
 rectory concerning good and evil, is the sense of 
 right or wrong impressed upon our minds by the 
 God who made us. Arid under all circumstances, 
 its agency is most beneficial ; for when the daring 
 transgressor despises the opinions of the good, and 
 neglects the dictates of revelation, he has a monitor 
 in his own bosom whose voice must be heard, and 
 whose rebukes are terrible. 
 
 The Almighty, then, by the instrumentality of 
 conscience, shows to men what is to be approved or 
 avoided, under the circumstances in which they 
 may be placed in life. In regard to his own char- 
 acter and purposes, there are also some discoveries 
 made by means of what is termed the " light of 
 nature." Reason, attentively observing the phe- 
 nomena of the universe, and reflecting upon its own 
 operations may ascertain many truths in religion. 
 But conscience as a directory of duty, and reason 
 as a guide to the knowledge of God, are far from 
 being sufficient. The one may lose its influence 
 by the repetition of transgression, the other is often 
 fallacious, and always imperfect in its communi- 
 cations. An external revelation of God's will is, 
 therefore, important ; one which is complete in its 
 character ; sure in its decisions ; to which access 
 may be had at all times, and which is uniform and 
 consistent in its declarations. Such a revelation 
 we believe has been given, and that it is contained 
 
SER. 18. OF THE CHRISTIAN SCRIPTURES. 203 
 
 in those " holy Scriptures which are able to make 
 us wise unto salvation." 
 
 It is not with religion as with many other 
 subjects, that the knowledge which we attain 
 must be the result of close observation, or profound 
 thinking on our part. And it is impossible that it 
 should be so. Objects not perceptible by the 
 senses ; not subjects of consciousness ; not dis- 
 coverable, therefore, by our reason, engage the at- 
 tention and stimulate the exertions of him who 
 wishes to do the Almighty's will. These objects 
 must, by some extraordinary means, be brought 
 under the observation of men. This means, is an 
 external revelation. Accordingly, we observe this 
 element to enter into all the recorded dispensations 
 of God. We observe it in the first place, when 
 the world was in its infancy ; when creation was 
 recent. With the parents of the human race before 
 their apostasy, Jehovah appears to have preserved a 
 direct intercourse. From a divine teacher they 
 would derive a knowledge of the world's forma- 
 tion of the perfections of its author of the duties 
 and prospects of his creatures. When the degene- 
 racy of the race ensued, still there were individuals 
 favored with communications from their Maker. 
 These discoveries, together with the knowledge 
 orally transmitted from their fathers, constituted the 
 patriarchal religion. The period when this became 
 most comprehensive was the age of Abraham 
 
204 SUFFICIENCY AND AUTHORITY SER. 18. 
 
 other ceremonies were added to the ancient rites 
 new and more definite promises given and the 
 dawning light of the last, and clearest, and most 
 perfect dispensation of grace was beginning to 
 appear. Before, however, its full splendor was 
 revealed, there intervened an economy less perfect 
 than itself, but admirably fitted to prepare for its 
 approach. This was the age of Moses and the 
 prophets. Revelation then first became written ; 
 was thus invested with a permanent character, and 
 adapted to afford instruction to all generations. To 
 these writings the text had reference. It is more 
 strikingly applicable to that word which in the 
 latter days God has spoken by his Son. 
 
 It thus appears that the world has never been 
 destitute of some divine communication. Of the 
 sufficiency and exclusive authority of that contained 
 in the New Testament, I now propose to treat. 
 
 The holy Scriptures, then, are able to make us 
 wise unto salvation, inasmuch as they are a most 
 comprehensive directory of faith and practice ; as 
 they are distinguished by great excellence ; and as 
 they are given by inspiration of God. 
 
 1. They are in the first place, a most compre- 
 hensive directory of faith and practice. There is 
 nothing connected with our religious belief, duties 
 or prospects, to which they do not refer. The 
 origin of created things is related, with the time, 
 and manner of their production. The character, 
 
SER. 18. OF THE CHRISTIAN SCRIPTURES. 205 
 
 original operation, and continued interposition of the 
 Creator are displayed. So are the primceval condi- 
 tion of man, and the subsequent events in his moral 
 history. A still more interesting subject embraced 
 in their instructions, is the future condition of intelli- 
 gent beings ; for what is past, is irrevocable and im- 
 mutable ; what is future, may be provided against. 
 The nature of moral goodness the means of 
 attaining it its happy consequences the penal 
 sanction by which its cultivation is enforced, are all 
 comprised in the writings which we account sacred. 
 Thus it appears that these writings comprehend 
 every subject which can be interesting to us in a 
 religious view. This is one recommendation of 
 great value if certain others exist with it. 
 
 Another claim to our regard is presented on the 
 ground of the intrinsic excellence of the records in 
 question. There are two methods by which this 
 may be determined. One criterion by which our 
 Scriptures may be tried, is a reference to the de- 
 cision of enlightened reason, associated with vir- 
 tuous dispositions. 
 
 2. Another test is, the general and admitted 
 tendency of its doctrines. Let the contents 
 of sacred Scripture be compared with the dic- 
 tates of reason, exempt from prejudice, and un- 
 biased by corruption. But are there such dic- 
 tates originating solely in our own minds, inde- 
 pendently of the knowledge given by revelation ? 
 
206 SUFFICIENCY AND AUTHORITY SER. 18. 
 
 The subject has been often discussed, and while 
 some have held that the light of nature, as it is 
 termed, is sufficient for our instruction in religion, 
 others have deemed it a very imperfect and un- 
 certain guide, and many have altogether disallowed 
 its authority. That there is in the world a know- 
 ledge upon religious subjects, distinct from what is 
 obtained from revelation, is by many considered as 
 an incontrovertible fact. The evidence of it is 
 found in the history of those nations to whom God 
 has riot spoken as he has done to us, but who are, 
 nevertheless, not altogether ignorant of his char- 
 acter and existence. It is moreover supported by 
 our conscience, which assures us that we should 
 know God to exist ; to be all-wise, all-powerful, 
 had the Bible never unfolded its pages to our view. 
 On the other hand, it is contended that the few 
 elements of religious truth retained among heathen 
 nations, are remains of an original, but generally 
 forgotten revelation ; and that with respect to the 
 competency of our reason to attain the knowledge 
 of particular truths, we may be mistaken. Con- 
 ceptions previously formed under the guidance of 
 revelation, afford us assistance in forming those 
 conclusions which we supposed to be solely derived 
 from our own reason. There is much force in these 
 remarks, and it is sometimes necessary to insist 
 upon them in opposition to the contemners of holy 
 writ, who, after having received almost every par- 
 
I- 
 
 SER. 18. OF THE CHRISTIAN SCRIPTURES. 207 
 
 ticular of their religious knowledge from it, and from 
 those who have enjoyed its instructions, attempt 
 to detract from its authority, and presumptuously 
 assert the "entire sufficiency" of human reason for 
 instructing us in the knowledge of God's attributes 
 and will. But while we can feel no hesitation in 
 refusing to ratify such arrogant pretensions as those 
 just mentioned, we cannot so readily determine the 
 precise amount of religious information attainable 
 by the natural powers of the human mind. It is 
 impossible to find any human being who has been 
 entirely left to the guidance of his own reason. In 
 Christian lands, this is most obviously the case. 
 From our infancy we have been taught many par- 
 ticulars concerning our duty, which now appear to 
 us conformed to reason, as well as dictated by rev- 
 elation ; but whether without the communications 
 of the latter, they would ever have been discovered 
 by the former, is more than we can decide. And 
 in this view, what is called natural religion, may be 
 in truth, only a modification of that which is re- 
 vealed ; arid as having no independent origin. 
 
 And so also in respect to heathen nations it may 
 be argued that there was a period when the Almighty 
 was known to the whole human family. When the 
 majority of mankind fell into idolatry by forgetting 
 the glorious nature of Him who created them, there 
 was doubtless, something of their old knowledge 
 retained, although much intermixed with error; and 
 
208 SUFFICIENCY AND AUTHORITY SER. 18. 
 
 this passing by tradition from generation to gene- 
 ration, came in time to be considered as truths 
 discoverable by human reason. A remarkable con- 
 firmation of this statement is found in the fact that 
 the earliest philosophy as well as theology known in 
 profane antiquity, was traditional. It was not 
 presented to mankind as elaborated by patient and 
 profound thinking it was received on the authority 
 of the ancients. The earliest Greek sages sought it 
 in Egypt, the mother of science, ordinary as well as 
 sacred. And when their successors, deeming it 
 unphilosophical to receive their opinions on the 
 credit of others, sought to support them by rational 
 investigation, instead of approximating to the truth, 
 they departed more widely from it. And thus was 
 the deficiency of reason, as the organ of deter- 
 mining religious truth, most remarkably exemplified. 
 
 But, while we hold the idea to be a preposterous 
 one that revelation is rendered unnecessary, by the 
 sufficiency of the light of nature and while we are 
 unable to determine precisely the information con- 
 veyed by the latter, one thing is certain there are 
 certain truths, which when presented to our minds 
 command our cordial and unreserved assent, inde- 
 pendently of any confirmation which may be con- 
 ferred upon them by Scripture. Of ourselves we 
 might not discover them but when stated, we feel 
 them to be true. 
 
 We do not then test the excellence of the 
 
SER. 18. OF THE CHRISTIAN SCRIPTURES. 209 
 
 Scriptures by the conformity of their instructions 
 with a religious and moral system resting solely 
 upon rational demonstration, for it is exceedingly 
 doubtful whether there be such a system but we 
 say, that the doctrines and precepts of Christianity, 
 when made known, are approved by enlightened 
 reason, associated with virtuous dispositions. The 
 condition here mentioned is attached, because the 
 judgments of men are in many instances, biased by 
 their inclinations. And they who are conscious of 
 depravity and guilt, will be disposed to cherish 
 views in religion calculated to afford to their con- 
 sciences peace, and to their minds the hope of 
 future happiness. Allowance being made for this 
 source of error, we appeal unhesitatingly to the 
 natural judgment of mankind, concerning the truth 
 and excellence of the scripture system. Its doc- 
 trines will be confirmed its morals approved the 
 objections to it negatived by this authority. The 
 fact of God's existence the nature of his per- 
 fections the general character of his dispensations, 
 are so delineated that every wise and good man 
 must yield his cordial acquiescence. 
 
 The only difficulty connected with the subject in 
 hand, is but an apparent one. It is this there are 
 particular discoveries concerning the divine nature, 
 which some suppose unreasonable and absurd for 
 instance the doctrine of the trinity. But, let it be 
 observed that the scripture declarations on this 
 27 
 
210 SUFFICIENCY AND AUTHORITY SER. 18. 
 
 subject do not contravene any conceptions of the 
 divine nature which is approved by human reason 
 something is merely superadded to these concep- 
 tions. You believe that God is eternal, wise, 
 powerful, good that he is one. So do we believe 
 also but, guided by what we are assured is a 
 divine revelation, we believe that in the one perfect 
 existence denominated God, there are three persons, 
 in substance, perfection, and eternity the same, yet 
 preserving different aspects toward us their creatures, 
 and revealed as distinct in their operations. Does 
 your reason afford you any evidence that this 
 doctrine is not true ? Have you so intimate a 
 knowledge of the Almighty as to be sure that the 
 distinctions in his nature to which we refer, have no 
 existence ? Surely not. All then which you can 
 say is, that it is mysterious that it is incompre- 
 hensible ; but is this the criterion of falsehood ? 
 are those things alone true which you know and 
 comprehend ? the supposition is an utterly absurd 
 one. 
 
 The doctrines of the Christian revelation then, 
 are affirmed by the natural judgment of all wise and 
 good men. 
 
 Its precepts are also affirmed by the suggestions 
 of an enlightened conscience. Upon this point I 
 shall not dwell. 
 
 The excellence of the scripture morals, and their 
 conformity with the best feelings of the human 
 heart, no candid man will deny. 
 
SER. 18. OF THE CHRISTIAN SCRIPTURES. 211 
 
 And, with regard to the objections made to the 
 Christian system, they may be shown equally to 
 apply to that deduced from the appearances of 
 nature. There is an entire analogy between the 
 dispensations of Providence and the economy of 
 grace. And he who gives up revealed, must aban- 
 don natural religion he must deny that God is, or 
 assert that he is weak or imperfect. 
 
 Thus, the principle with which we set out that 
 the Holy Scriptures are able to make us wise unto 
 salvation, has been proved by the fact that they are 
 a most comprehensive rule of faith arid practice, 
 and that they possess an obvious and intrinsic 
 excellence. This excellence has been supported 
 by an appeal to enlightened reason, associated with 
 good dispositions. We have yet to apply to it 
 another test the tendency to promote human hap- 
 piness. This must however, be referred to another 
 occasion, when we may also attempt to show, that 
 ' Scripture is given by inspiration of God, and 
 is profitable for doctrine for correction for re- 
 proof, and instruction in righteousness.' 
 
 
 
212 
 
 SERMON XIX. 
 
 UTILITY OF THE SCRIPTURE HISTORIES. 
 
 1 CORINTHIANS X. 11. 
 
 * ;;""-it fer,i1 ';'; r r r r!'VO' r Riff] .' r nfi*jff*v?:* 
 
 Now all these things happened unto them for ensamples : 
 and they are written for our admonition, upon whom the 
 ends of the world are come. 
 
 THE possession of high privileges is, too often, 
 productive rather of presumption than of a prudent 
 care to improve them. And among the early Chris- 
 tians there were some, who, vain of the blessings 
 which they enjoyed, seemed to forget that the good 
 to be ultimately possessed depended not upon the 
 advantages afforded to them for their religious edifi- 
 cation, but upon the pious use of those advantages. 
 Because they had received the right of baptism 
 emblematic of moral purification, and partaken of 
 the solemn ordinance of the Lord's supper in which 
 their participation in the benefits flowing from his 
 
SER. 19. SCRIPTURE HISTORIES. 213 
 
 death was represented ; they supposed themselves 
 assured of the divine favor, whatever might be the 
 irregularities of their conduct. The Apostle was 
 desirous of correcting this erroneous apprehension. 
 He would not have them remain ignorant that 
 others had been alike favored with external priv- 
 ileges, who had nevertheless not escaped the 
 severity of the divine judgments. The favors and 
 immunities granted to the ancestors of the Jewish 
 nation had not been limited to a few individuals of 
 uncommon excellence ; they had been universally 
 enjoyed. And those who were baptized into Moses, 
 i. e. who, by baptism, were taken into the covenant 
 of which he was mediator, who were fed by the 
 manna, typical of the true bread from heaven, and 
 who drank of that miraculous stream which flowed 
 from the rock, who were refreshed by the covering 
 of the cloud by day and guarded by its brightness 
 when it nightly became a pillar of fire ; these 
 very individuals, highly favored as they had been, 
 were upon transgression, subjected to condign 
 punishment. Their desire after evil things, their 
 idolatry, their impurity, their tempting of Christ^ 
 who was that angel of God's presence, who guided 
 them through the wilderness ; and their murmur- 
 ings against his dispensations, induced, on one 
 occasion, the destruction of three and twenty 
 thousand ; on another the loss of many lives by the 
 visitation of fiery serpents, and on many others 
 
214 UTILITY OF THE SER. 19. 
 
 severe calamities from various sources. Since then 
 these had partaken of the signs of Jehovah's cove- 
 nant and enjoyed many religious privileges, and yet 
 had not escaped punishment when they sinned ; it 
 was in vain to expect, that at the period when the 
 Apostle wrote, the possession of all the advantages 
 afforded by the gospel, could procure for those who 
 transgressed, exemption from God's judgments. 
 
 The particular incidents in the Jewish history 
 to which I have referred, were in the view of the 
 Apostle when the text was written, These are 
 the things which happened unto them for examples 
 to us. Not that the offending Israelites were made 
 to act thus for this end, but that acting in such a 
 manner as they did, and suffering such a punishment 
 as was inflicted upon them, their experience might 
 become a profitable subject of consideration wher- 
 ever it should be known. They were, therefore, 
 W 7 ritten or recorded for our admonition, for the in- 
 struction of the contemporaries of the Apostle, upon 
 w r hom the ends of the world had come, who lived 
 at the extremities of the two ages or dispensations 
 under which the world had been placed, the ending 
 of the Jewish, the beginning of the Christian age. 
 
 The leading idea of the passage now under view 
 is, that the details of scriptural history were 
 designed to promote our religious edification. It 
 is, therefore, intended, on the present occasion, to 
 bestow some attention in the illustration of this 
 
SER. 19. SCRIPTURE HISTORIES. 215 
 
 principle. With unbelievers it has been common to 
 doubt the utility or condemn the morality of some 
 portions of the history of the Bible. Through a 
 strange obliquity of the understanding, or a more 
 culpable perversity of disposition, the fact of crimes 
 being recorded, has been viewed as equivalent to 
 their being approved or tolerated. Nothing can be 
 more absurd than such a supposition. And while 
 it is undeniable that the holy precepts, gracious 
 promises, and pious examples, exhibited in the 
 sacred Scriptures, constitute their great claims upon 
 our regard, it is not the less true, that very much 
 instruction may also be derived from the record 
 which they contain of the errors of good or the 
 crimes of wicked men. As has already been ob- 
 served, the registering of a particular action is not 
 equivalent to an approbation of it. In many 
 instances there is a positive condemnation of such 
 conduct as is criminal. Under such circumstances 
 no difficulty can be felt. But there are other cases 
 in which crimes of the more serious nature are 
 stated without any censure annexed. One reason 
 of this is, that the subsequent history, by exhibiting 
 the consequences to which such conduct leads, may 
 be viewed as implying a sufficient condemnation of 
 it. But a more general explanation of this fact 
 rests upon this principle, that the sacred writer, not 
 assuming the character of a moral teacher, not even 
 using all the rights of an historian in the most ex- 
 
216 UTILITY OF THE SER. 19. 
 
 tensive sense of the term, often contents himself 
 with giving a simple detail of facts, forbearing all 
 comment. Yet even that detail may serve for our 
 admonition when crimes are seen to be punished in 
 this world, or when it is known that they shall meet 
 retribution in another. Generally the same histo- 
 rian who records a crime, has occasion subsequently 
 to note its punishment. And if, in any instance, 
 it should be otherwise, the pious mind need experi- 
 ence no doubt that God rewards the just and pun- 
 ishes the wicked. For the recompense which is 
 deferred even beyond the limit of the present life, 
 shall nevertheless assuredly come, " Though a sin- 
 ner do evil an hundred times, and his days be pro- 
 longed, yet surely I know that it shall be well with 
 them that fear God, which fear before him." 
 
 The most plausible objection, however, which is 
 made by the infidel, is, that individuals, celebrated 
 in holy writ for their eminent piety, are also de- 
 scribed, in some instances, as falling into errors and 
 crimes of the most serious kinds. Are not such 
 representations as these, it is asked, injurious to the 
 cause of religion, by encouraging those who profess 
 it, to imitate the conduct of those whose general 
 character is approved while particular acts which 
 they have committed have been greatly censurable? 
 We believe that this is by no means the case. Let 
 it be considered, in the first place, that all men, 
 however excellent they may be, have, while in this 
 
SER. 19. SCRIPTURE HISTORIES. 217 
 
 imperfect state, been liable to error and sin. This 
 we know to be now the fact, and we are assured 
 that it always has been so. That the Scriptures, 
 therefore, should represent ancient believers as they 
 actually were, is no impeachment of their purity, 
 while it affords a strong proof of their authenticity. 
 Nor are such representations less useful to us, than 
 if they contained delineations of a perfect character. 
 However desirable it might be to have before us, 
 continually, faultless models, there is reason to 
 believe that this evil would be felt. Individuals of 
 undoubted sincerity and general excellence, might, 
 under the consciousness of their deficiencies, fall 
 into utter despair, if the character of the good man 
 in the Scriptures, were, in every instance, marked 
 by absolute perfection. But when they are assured 
 that the infirmities w r hich themselves experience 
 have been common to the pious in all ages, the 
 doubts which they might be disposed to entertain 
 concerning their own integrity, are removed. And 
 while this benefit is attained, there is no danger 
 that encouragement will be given to transgression 
 or negligence in duty. Such an event is not to be 
 apprehended, where any thing of true piety exists ; 
 although it is to be lamented, that wicked men 
 wrest this, as they do other portions of Scripture, 
 to their own ruin. But men, who in the main, 
 have been eminent for their piety, and who have, 
 in a special manner, partaken of the divine favor, 
 28 
 

 218 UTILITY OF THE SER. 19. 
 
 have, in some instances, fallen into transgression of 
 the most aggravated kind. And here jour minds 
 will be immediately turned to the king and poet 
 and prophet of Israel, whom the Almighty had 
 chosen to rule his people, who, by the general 
 course of his conduct, merited the character origin- 
 ally bestowed upon him, of being a man after God's 
 heart, but who, at one period, sinned more deeply, 
 perhaps, than any one who was so highly distin- 
 guished, has ever done. Now that an individual, 
 whose precious life had been without considerable 
 blemish, might have so acted, and that such an one 
 might afterwards become as illustrious for piety as 
 he had been before his transgression, is by no 
 means incredible. The deplorable corruption of 
 human nature, not entirely corrected in the most 
 holy man who has not attained the inheritance of 
 immortality, renders a fall from so great a height to 
 such a depth, a thing not beyond the range of pos- 
 sibility. Nor does the justice of God forbid the 
 restoration, to his original estate, of one who is 
 deeply and sincerely penitent. " An humble and 
 contrite heart God will not despise." And if such 
 an event might have occurred, the fact of it being 
 recorded, furnishes no reason for impeaching the 
 purity of the sacred writings, and is, in truth, a 
 strong corroboration of their authenticity. 
 
 Let us in illustrating this matter, bestow some 
 attention on the representation given to us, both of 
 
SER. 19. SCRIPTURE HISTORIES. 219 
 
 the character of the action, and of the conse- 
 quences by which it was attended. And first, with 
 respect to the character of the action. It is repre- 
 sented as exceedingly odious to the Almighty. 
 There is perhaps in no language a parable so 
 beautiful and appropriate as that by which the 
 prophet Nathan exhibited to the thoughtless mon- 
 arch the enormity of his offence. Infatuated still 
 by the passion which had so fatally led him astray, 
 the royal offender feels not the application of the 
 parable to himself, but is inflamed with a just 
 indignation against the rich man, who, notwith- 
 standing the abundance of his own possessions, 
 could deprive his poor neighbor of his only, and his 
 greatly cherished good* But, when the Prophet, 
 armed with the authority of Jehovah, and fearless 
 of the wrath of man, dared to admonish the pow- 
 erful transgressor that for him the parable was 
 intended, conviction is immediately produced in his 
 mind, which was followed by sincere contrition, 
 and humble confession. 
 
 We have thus seen that the Almighty is not 
 represented as viewing with any allowance the 
 crime of one so long and so highly favored by 
 him. Nor was it without its bitter consequences. 
 Through his penitence the punishment of his guilt 
 was, to a certain extent, remitted. He did not die 
 immediately, according to the ordinance of the 
 Jewish law in reference to such offences as that 
 
 
 
* 
 
 220 UTILITY OF THE SER. 19. 
 
 * V * | ^^ 
 
 which he had committed. His transgression was 
 also forgiven so far as the eternal consequences of 
 it were concerned. But it became the source of 
 deep and lasting affliction to him. After a refer- 
 ence to the great favor which God had shown to 
 him, who had now proved himself so utterly un- 
 worthy of it, the Prophet pronounced the divine 
 sentence " The sword shall never depart from thy 
 house," and, " Behold I will raise up evil against 
 thee out of thine own house." Those who are at 
 all acquainted with the sacred history, will perceive 
 how fully this sentence took effect ; and in con- 
 sidering his numerous domestic troubles and tem- 
 porary banishment from his throne, will not be 
 tempted to envy the power and distinction which 
 were associated with such evils. 
 
 These remarks, on one of the most interesting 
 characters exhibited in holy writ, have been offered, 
 because his melancholy apostasy has been made the 
 occasion of reproach against revealed religion ; and 
 because it was necessary to show that the Scrip- 
 tures in recording the errors of even good men, 
 have not sanctioned them ; and that the record of 
 them is intended for the admonition of succeeding 
 ages. 
 
 It will not consist with the limits of the present 
 exercise, to take any thing like a general view of 
 the various instruction which may be derived from 
 
SER. 19. SCRIPTURE HISTORIES. 221 
 
 the record of the divine dispensations which is con- 
 tained in the Bible. There are one or two general 
 truths uniformly inculcated, to which we may make 
 a passing reference. 
 
 A most important principle established by the 
 whole tenor of the scriptural history is, " that sin is 
 an object of the divine abhorrence, and will invari- 
 ably, unless repented of, meet its just recompense." 
 It is only necessary to remind you of the consequen- 
 ces which are represented as ensuing upon man's first 
 disobedience ; of the destruction of the world in 
 the days of Noah ; of the sufferings of the Israelites 
 in the wilderness ; of the succeeding calamities of 
 the Jewish people ; of the overthrow and ruin of 
 surrounding nations in consequence of their crimes. 
 These, with other events in which individuals were 
 alone concerned, afford the most striking displays 
 of the divine justice, and are well calculated to 
 inspire us with the fear of God, whose holiness is 
 unspotted, and whose judgment upon transgressors 
 is terrible. But not only are the details of sacred 
 history fitted to produce in us awe of the Almighty's 
 power and justice ; they furnish to those who are 
 obedient to his commandments, the strongest reason 
 for exercising trust in God. One instance may 
 suffice in the room of many. And what more illus- 
 trious example may we cite than that of the patri- 
 arch Abraham. We may observe him, at the divine 
 
222 UTILITY OF THE SER. 19. 
 
 command, renouncing home and kindred, sojourning 
 in a strange land ; expecting adversity, but never 
 despairing of the divine goodness. And how fully 
 were his faith and obedience rewarded. Earthly 
 prosperity was afforded to him ; he became the 
 father of nations ; he was the progenitor of Messiah, 
 in whom all the families of the earth are blessed. 
 What encouragement do such examples afford to 
 persevering obedience, and unwavering dependence 
 on the divine promises. These instances of re- 
 warded piety are recorded for our admonition, as 
 well as those in which sin has met its punishment. 
 Let us, then, endeavor to make all Scripture profit- 
 able to us ; while we reverently attend to the divine 
 precepts, and gladly embrace the divine promises. 
 Let us avail ourselves of the experience of others 
 in ordering our own conduct aright. The evils 
 which have been fatal to others, let us avoid ; of 
 the good which they may have done, let us be em- 
 ulous. Let us be instructed that one instance of 
 transgression only leads to other and more serious 
 ones ; and that he who would successfully resist 
 his corrupt propensities, must do so before long 
 indulgence has rendered them uncontrollable. In 
 fine, let us propose to ourselves the most excellent 
 models ; imitating the pious, where their conduct 
 has been praiseworthy, and avoiding the errors into 
 which they have fallen : warned by their example, 
 
SER. 19. SCRIPTURE HISTORIES. 223 
 
 we may avoid many things which obstruct our sal- 
 vation ; encouraged by their ultimate success, we 
 shall be secured against desponding, and thus be- 
 come followers of those, who, by faith and patience, 
 inherit the promises. 
 
 
224 
 
 SERMON XX. 
 
 ON PHILOSOPHIZING IN RELIGION. 
 
 COLOSSIANS ii. 8. 
 
 Beware lest any man spoil you through philosophy and vain 
 deceit, after the tradition of men, after the rudiments of 
 the world, and not after Christ. 
 
 IN order to the attainment of a correct knowledge 
 of the principles of Christianity, it is important to 
 attend to the mode in which they are delivered to 
 us. Whether they be authoritatively promulgated 
 as the objects of our belief, or whether they be pre- 
 sented as subjects of rational inquiry, and allowed 
 to rest on their intrinsic evidence, is a question of 
 great importance. Upon the determination of this, 
 will very much depend the method of investigation 
 which we pursue, as well as the results at which 
 we shall arrive. For there are two modes in which 
 
SER. 20. PHILOSOPHIZING IN RELIGION. 225 
 
 some degree of religious knowledge may be obtained. 
 The works of nature, and the course of events in 
 the world, together with those fundamental laws of 
 human belief, the influence of which we all expe- 
 rience, evince the being of God, and afford some 
 discoveries of his perfections. With these materials, 
 reason may construct a system of belief. But from 
 the imperfection of these materials, and the limited 
 powers of the instrument which is exercised upon 
 them, there will exist great deficiencies in the re- 
 ligious knowledge obtained. There will be many 
 particulars which will entirely elude our investi- 
 gation, while there are others which we apprehend 
 very erroneously. To enlarge our knowledge, and 
 correct our misapprehensions on the important 
 subject of religion, is the province of revelation. 
 In its very nature, it involves the idea of supreme 
 and ultimate authority in regard to the subjects of 
 which it treats. For had human reason been ade- 
 quate to our religious instruction, the Almighty had 
 never spoken to us by his prophets and by his Son. 
 When, therefore, he makes certain disclosures with 
 regard to his own perfections and our duties, these 
 are not exhibited to us as what we may admit or 
 reject, according as our judgment approves or con- 
 demns them. They proceed from Him in whom 
 the fullness of knowledge dwells, and whose word 
 is a sufficient ground of most implicit reliance. And 
 we are utterly amazed at the folly and presumption 
 29 
 
 
226 PHILOSOPHIZING IN RELIGION. SER. 20. 
 
 of men, who, with the admitted fact of a divine 
 revelation, venture to reject some of its discoveries 
 as false, or to modify some of its principles so as to 
 accord with their preconceived opinions. Numerous 
 corruptions of Christianity have arisen from this 
 disposition to bring the declarations of Jehovah 
 before the tribunal of human reason, that they may 
 be affirmed or negatived. And until this arrogant 
 spirit is subdued, we are not fitted for the reception 
 of divine truth. Let us not, however, be misun- 
 derstood. It is not designed to inculcate a slavish 
 subjection to authority ; it is not meant that we 
 should embrace opinions unsupported by good evi- 
 dence. Upon the principle which has been laid 
 down, our religious views rest on the surest ground ; 
 we have the declaration of that illustrious Being 
 who, as he is the object of all religious worship, and 
 the subject of all religious opinion, is also the source 
 of all certain religious knowledge. It is the pre- 
 rogative of reason to determine on the fact of a 
 divine revelation, and to ascertain, on the principles 
 of a just interpretation, what are its dictates ; but 
 beyond this, it is not permitted to go. And there is 
 the greatest propriety in the apostolic caution, " Be- 
 ware lest any man spoil you through philosophy 
 and vain deceit, after the tradition of men, after the 
 rudiments of the world, and not after Christ." 
 It shall be our object, first to ascertain the meaning 
 
SER. 20. PHILOSOPHIZING IN RELIGION. 227 
 
 of the terms occurring in this passage, and then to 
 illustrate the idea which they convey. 
 
 The expression " spoil you," is literally " make a 
 prey of you," " carry you away captive," so as to 
 deprive you of the liberty which as Christians you 
 enjoy, and subject you again to the bondage of ig- 
 norance and corruption. The instrument to be used 
 for their injury, was " philosophy and vain deceit." 
 This is an Hebrew mode of expression, equivalent 
 to " a vain and deceitful philosophy." It refers 
 to the speculations of the Greek sages and Jewish 
 rabbies. That it was not confined to the views of 
 the former, is apparent from the testimony of Philo 
 Judaeus, and of Josephus. Both of these writers 
 use the term philosophy in reference to the Mosaic 
 institutions, with the speculations grounded on them. 
 The former author speaks of " those who embrace 
 the philosophy of Moses ; " and the latter observes, 
 " there are three systems of philosophy among the 
 Jews," referring to the Pharisees, Sadducees, and 
 Essenes. This philosophy, to which St. Paul 
 refers, is described as vain and deceitful. The 
 systems of the Greek sages exhibited a most de- 
 plorable deficiency as respects the knowledge of 
 God ; and nothing can be more empty than the 
 glosses which the Jewish doctors put upon the 
 system of truth which had been divinely revealed to 
 them. 
 
 The principles of the philosophy here condemned, 
 
228 PHILOSOPHIZING IN RELIGION. SER. 20. 
 
 are distinguished as being according to the " tradi- 
 tion of men," as resting upon their unauthorized as- 
 sertion "as being according to the rudiments of the 
 world," i. e., grounded upon the limited discoveries 
 of the old dispensation, or the imperfect and erro- 
 neous views of unenlightened reason and not after 
 Christ not conformed to the perfect knowledge 
 which he has given of the divine character, and our 
 duty and prospects. Thus much in explication of 
 the terms of the passage before us. The idea which 
 they convey is, that serious and fatal corruptions 
 may be introduced into Christianity by an admixture 
 of its principles with those of philosophy and this 
 is the principle which is to be illustrated on the 
 present occasion. 
 
 The apostle is not to be regarded as condemning 
 a just philosophy, which is conformed to truth. 
 Between this and genuine Christianity there is no 
 inconsistency. His reference is to those erroneous 
 speculations which are honored with a title which 
 they do not deserve. And it shall be my present 
 object to show, that these have always, and do still 
 exert a most unfavorable influence on the religious 
 belief of men. There were doubtless some cor- 
 ruptions in faith and practice introduced by this 
 means among the first Christians. This may be 
 inferred from the caution given in the text. And to 
 these corruptions there is explicit reference in a 
 succeeding part of the same chapter. In the 16th 
 
SER. 20. PHILOSOPHIZING IN RELIGION. 229 
 
 verse there is this admonition, in reference to a 
 neglecting of the body "Let no man therefore judge 
 you in meat, or in drink." And again, in the 18th 
 verse, " Let no man beguile you of your reward 
 in a voluntary humility and worshipping of angels." 
 There are here two superstitious observances alluded 
 to : the practising of bodily austerities, and the 
 worship of angels. With regard to the former, we 
 have to observe, that it was derived from the 
 Essenes, a Jewish sect strongly resembling the 
 Pythagoreans among the Greeks. Now, although 
 temperance in the use of the bounties of Providence, 
 and a due subjection of the body to the influence of 
 the soul, are highly commendable, yet we may 
 exceed the*' bounds of propriety. And, when our 
 abstinences and mortifications are thus excessive, 
 our conduct is not only unreasonable in itself, but 
 opposed to the designs of Providence. The evil is 
 moreover, still greater when these bodily austerities 
 are made the ground of a hope of the divine favor, 
 and are substituted in the room of that which can 
 alone recommend us to God. 
 
 The other superstitious observance mentioned by 
 the Apostle, is " the worship of angels." That this 
 evil arose from the speculations with regard to these 
 beings, which were indulged in by both Jewish 
 doctors and Grecian sages, cannot be controverted. 
 Philo, in speaking of these beings observes, " they 
 are like the eyes and ears of some great king, 
 
230 PHILOSOPHIZING IN RELIGION. SER. 20. 
 
 beholding and hearing all things. These the phi- 
 losophers call demons, but the Holy Scriptures call 
 them angels, and most properly, for they carry the 
 Father's commands to the children, and the chil- 
 dren's wants to the Father. Not that he needs 
 such intelligence who beforehand knows all things, 
 but because it is more expedient for us mortals to 
 make use of such mediators, that we may more 
 admire and reverence the Supreme Governor." 
 Very similar to this is the language of Plato. 
 " Every demon is a middle being between God and 
 mortal men." " God is not approached immediately 
 by man, but all the commerce and intercourse 
 between God and men is performed by the medi- 
 ation of demons." 
 
 It was in conformity with these views that the 
 worship of angels commenced and here was a 
 remarkable instance of the corrupting influence of 
 false philosophy, of the evil consequences of de- 
 parting from the purity of doctrine taught by Jesus 
 Christ and his apostles. 
 
 We might now go on and derive a farther illus- 
 tration of this truth, by considering the numer- 
 ous errors which arose in the primitive church 
 from the influence of the oriental philosophy. 
 And, in contemplating the various shocking opinions 
 which constituted the Gnostic heresy in its several 
 modifications, we should be abundantly satisfied 
 with regard to the necessity which exists of deriving 
 
SER. 20. PHILOSOPHIZING IN RELIGION. 231 
 
 our religious sentiments from the writings of those 
 alone who were under the guidance of an infallible 
 teacher. 
 
 It is not however, necessary to trace the evil 
 against which the Apostle warns us, through all the 
 exhibitions which have been made of it. It may be 
 a more profitable employment to consider the errors 
 in religion which arise from the habits of philo- 
 sophical speculation, characteristic of the age in 
 which we live. 
 
 The unfavorable influence which has been thus 
 exerted upon genuine Christianity, has been in its 
 operation two-fold there has arisen a certain modi- 
 fication of its doctrines and there has been pro- 
 duced a spirit adverse to its reception in general. 
 It may here again be remarked, that truth in all its 
 forms is consistent that it cannot be one thing in 
 philosophy and another in religion and that the 
 intellectual and moral science which is conformed to 
 the nature of things, will not be opposed to the 
 principles of a theology which God has revealed. 
 
 And yet, it has been too common to term him a 
 philosopher who thinks with presumption or skep- 
 ticism on the subject of religion. Under the 
 specious pretext of free inquiry and of following 
 truth wherever it may lead, opinions have been 
 embraced, grateful to the pride or indulgent to the 
 corruptions of men. The Scriptures have been 
 resorted to with an intention of wresting them into a 
 
232 PHILOSOPHIZING IN RELIGION. SER. 20. 
 
 conformity with preconceived opinions, or they have 
 been contemptuously rejected, or they have been 
 regarded with an indifference, which it is almost 
 impossible to convert into any feeling of interest. 
 The first and last mentioned modes of proceeding 
 are those which are ordinarily adopted by the 
 errorists of the present day. There are not many 
 now who oppose Christianity with virulence. And, 
 it is with a view to that form of religious belief 
 which arrogates to itself the exclusive title of 
 " rational" that we address to you the admonition, 
 "Beware lest any man spoil you through philosophy 
 and vain deceit, after the tradition of men, after the 
 rudiments of the world, and not after Christ." 
 
 The system alluded to deserves to be classed 
 among those corruptions of the faith against which 
 the words of inspiration have warned us. It is 
 most emphatically not "according to Christ" it is 
 grounded on the " tradition of men," and conformed 
 to the " rudiments of the world." That it does not 
 harmonize with the doctrine of Jesus and his 
 Apostles is evident from one fact the want of 
 respect toward their writings exhibited by these 
 philosophical Christians. This is so well known, 
 and there have been such explicit avowals of it, that 
 there exists no necessity of spending any time in 
 demonstrating the fact. So completely has this 
 state of things been superinduced, that the advocate 
 of the pure faith of the gospel has not merely to 
 
SER. 20. PHILOSOPHIZING IN RELIGION. 233 
 
 prove the fact of a divine revelation, and then 
 triumphantly to cite its declarations as that from 
 which there exists no appeal he has to encounter 
 another class of opponents, who, while admitting 
 that Christianity is a system revealed from heaven, 
 entertain most degrading views of the qualifications 
 of those who were appointed to disclose it. The 
 question has been were the writers of the New 
 Testament inspired, and are their declarations con- 
 clusive, in regard to what is to be believed or 
 practised ; or shall we regard them as honest, 
 though fallible teachers, whose conclusions possess 
 no authority other than what is derived from the 
 strength of the reasoning on which they are founded? 
 There are those who adopt the latter solution of this 
 question, and who, therefore, while fully admitting 
 the facts of the gospel narrative, claim the right of 
 approving or condemning the doctrinal sentiments 
 contained in the sacred writings. This is the only 
 method by which their peculiar tenets can be sup- 
 ported, for the attempts made to prove them con- 
 sistent with the opinions of the Apostles, have been 
 totally unavailing. This is not a time when the 
 insufficient grounds on which this hypothesis rests, 
 can be exposed fully. And yet, the consideration 
 of one general characteristic of the writings of the 
 New Testament, seems sufficiently strong to over- 
 throw it. The characteristic alluded to is this. The 
 apostles do not ordinarily state their views in the 
 30 
 
234 PHILOSOPHIZING IN RELIGION. SER. 20. 
 
 way of reasoning they are delivered as authori- 
 tative declarations, which claim the submission of 
 our minds to them, not on account of the conviction 
 which attends rational demonstration, but on account 
 of a belief in the testimony of those to whose 
 veracity God has given full confirmation. And, 
 although there can be nothing derogatory to us in 
 this mode of receiving our religious knowledge and 
 although such a vast proportion of it is necessarily a 
 matter of faith, yet there is advanced by many, the 
 absurd and arrogant pretension, that their opinions 
 must always exclusively rest on the evidence of 
 reason. They accordingly form a system after the 
 "tradition of men" and the rudiments of the world. 
 This phraseology accurately expresses their religious 
 knowledge, both in its source, and with regard to its 
 extent. Its source is not God, in whom all the 
 fullness of wisdom dwells but exists in the un- 
 certain reasonings of men, who, refusing to submit 
 their minds to the authority of revelation, with 
 overweening vanity advocate their own dogmas 
 and as their knowledge is derived from an insuf- 
 ficient source, so is it in its nature exceedingly 
 imperfect. And, so far as it possesses the character 
 of truth, it consists merely of those elementary 
 principles of religion which are diffused in the 
 world, which are the remains of an original reve- 
 lation to the first men, or which have been attained 
 to by the exercise of our own understanding. 
 
SER. 20. PHILOSOPHIZING IN RELIGION. 235 
 
 It is then folly to substitute these beggarly 
 elements in the room of the full and accurate 
 information contained in holy Scripture it is worse 
 than folly, for there is involved in this conduct a 
 criminal disregard to the teachings of eternal 
 wisdom and we earnestly exhort you to beware 
 how any one thus carries you captive, inducing you 
 to embrace opinions which are not " after Christ." 
 
 But we have observed, that not only has a certain 
 modification of religious opinion arisen, from the 
 influence of the particular mode of philosophizing in 
 which many have indulged, but that there has also 
 been produced a feeling exceedingly unfavorable to 
 the reception of Christianity in general a feeling of 
 total indifference in regard to it. A stronger ob- 
 stacle than this to embracing the truth, cannot well 
 be imagined. The most virulent opposer of our 
 faith experiences an interest in the controversy he 
 earnestly proposes his objections, and if they can be 
 shown to be insufficient, we hope that conviction 
 may be produced in his mind. But, how can we 
 anticipate this result with regard to him who thinks 
 so little of religion as not even to form an objection 
 to it who deems it of so little consequence whether 
 Christianity be true or false, as to be entirely indif- 
 ferent whether the sentiments of others are con- 
 formed to his own or not. 
 
 Beware then, lest this feeling so unfavorable to all 
 that is true in principle and good in practice, obtain 
 
236 PHILOSOPHIZING IN RELIGION. SER. 20. 
 
 an admission into jour hearts remember that he 
 who opposes the truth is not so far removed from 
 the acknowledgment of it, as he who is utterly 
 indifferent in relation to it. And, while you are 
 strongly impressed with the vast importance of 
 correctly understanding the divine will, be careful to 
 resort for information to the oracles of God, where 
 alone truth may be found without any admixture 
 of error ; which contains discoveries indispensable 
 to our happiness, that could never have been made 
 by the soundest philosophy, and much less by that 
 which is justly described as empty and deceitful. 
 
237 
 
 SERMON XXI. 
 
 THE DIVINE AUTHORITY OF THE CHRISTIAN SABBATH. 
 
 REVELATION 1. 10. 
 
 / was in the Spirit on the Lord's day. 
 
 IN choosing this passage for our present consid- 
 eration, it is not intended to direct your attention 
 to the character and history of the writer, or to the 
 very remarkable visions which were afforded to 
 him while under the influence of the Spirit of 
 prophecy. It is chosen as the groundwork of the 
 observations which are to be made, simply as con- 
 veying the information, that in the time of the 
 Apostles there was a day held in peculiar regard, 
 and designated as the Lord's day. Having it in 
 view to establish the authority of the Christian 
 Sabbath, and designing principally to rest the argu- 
 ment on the language aud usages of inspired men 
 
238 THE DIVINE AUTHORITY SER. 21. 
 
 under the dispensation of the gospel, no more 
 appropriate passage of holy writ could have been 
 selected than the one which has been read to you. 
 A considerable time has elapsed since this subject 
 was on a former occasion brought under your view. 
 It is necessary, however, that one so important should 
 be again and again referred to. Yet it is our object 
 at present, to give only a general statement of the 
 argument then proposed, and to dwell principally 
 upon some auxiliary considerations. In enforcing 
 the precept, " remember the Sabbath day to keep 
 it holy," it was urged that this precept being given 
 to our first parents, was not to be viewed as of 
 limited or temporary, but as of universal and per- 
 manent authority. In reply to the objection that 
 the passage occurring in Genesis, was inserted by 
 way of anticipation and in reference to the institu- 
 tion of the Sabbath in the wilderness, it was insisted 
 that ours was by far the most obvious interpretation 
 of that passage. It was, moreover, urged that the 
 sacred historian's omission to mention the observ- 
 ance of the Sabbath during the patriarchal ages, 
 was not conclusive against the fact of such ob- 
 servance, inasmuch as a similar omission marks the 
 record of many ages subsequent to the undoubted 
 establishment of the institution in question. In 
 farther proof of the universal and permanent obli- 
 gation to keep holy the Sabbath day, it was re- 
 marked, that the injunction to do so constituted a 
 
SER. 21. OF THE CHRISTIAN SABBATH. 239 
 
 particular part of the decalogue, of that moral code 
 which was given to the Israelites, and which was 
 designed to retain its authority when their political 
 and ceremonial ordinances were to vanish away. 
 To render the reasoning referred to applicable to 
 the first day of the week which we religiously ob- 
 serve, a discrimination took place between what was 
 of moral obligation and what was of positive insti- 
 tution in the fourth commandment. It was stated 
 that the separation of a fixed portion of time for the 
 worship of God was of moral obligation the pre- 
 cise day so separated was of positive institution, and 
 might consequently be varied ; and it was attempted 
 to be shown, that a change from the seventh to the 
 first day of the week rested on the authority of him 
 who was Lord of the Sabbath day. This consid- 
 eration, which was at that time viewed as a sub- 
 sidiary one, will, on the present occasion, be prin- 
 cipally rested upon ; and the duty of keeping holy 
 a Sabbath day be enforced from the Scriptures of 
 the New Testament, and from the reason of the 
 thing. 
 
 In entering upon this discussion, it is admitted 
 that neither our Lord nor his Apostles have left any 
 precepts upon the subject. But in the absence of 
 such precepts, may not some other indication of 
 the divine will be afforded ? There may, certainly. 
 And it is believed that this indication exists in the 
 practice of those inspired men to whom the Saviour 
 

 240 THE DIVINE AUTHORITY SER. 21. 
 
 committed the office of proclaiming to all nations 
 the faith of the gospel. It is, then, a well estab- 
 lished fact, that at the very time of the first propa- 
 gation of Christianity, a particular day was had in 
 special respect by the Apostles, and that this was 
 the first day of the week. Several manifestations 
 of the risen Saviour to his disciples were made on 
 this day. In John xx. 19, it is said, "Then the same 
 day at evening, being the first day of the week, 
 when the doors were shut where the disciples were 
 assembled for fear of the Jews, came Jesus and 
 stood in the midst of them." In the 26th verse of 
 the same chapter we read that, " after eight days," 
 i. e. on the first day of the week following, " again 
 his disciples were within." In the 20th chap, of the 
 Acts there is a record of a similar custom existing 
 in a Christian church quite remote from Jerusalem. 
 " And we came to them at Troas in five days where 
 we abode seven days : and upon the first day of the 
 week, when the disciples came together to break 
 bread, Paul preached unto them." Again St. Paul 
 writes to the Corinthians, " Concerning the collec- 
 tion for the saints, as I have given order to the 
 churches of Galatia, so do ye : upon the first day of 
 the week let every one of you lay by him in store 
 as God hath prospered him, that there be no gath- 
 erings when I come." All these passages seem con- 
 clusive as to the fact that there was, in apostolical 
 times, a particular day devoted to religious services. 
 
SER. 21. OF THE CHRISTIAN SABBATH. 241 
 
 The one last cited appears to be exceedingly une- 
 quivocal. It does not merely speak of a charitable 
 appropriation to be made at one time, but at stated 
 intervals upon similar seasons, and those seasons 
 always the first day of the week. Add to all these 
 instances the designation of Lord's day, occurring in 
 the text, and our minds may be satisfied. And if 
 it be objected that there is no evidence that St. 
 John meant the first day of the week, we reply that 
 there is no conceivable reason why any other day 
 should be so described, while the appellation might 
 very properly be bestowed upon that upon which 
 the religious services of the first Christians were 
 admitted to have been always performed. Taking 
 into view, then, what we know to have been the 
 usage of the church in its purest age, when it is 
 apparent that there could not have been any unau- 
 thorized practice introduced, we may conclude that 
 the observance of the Lord's day rested upon some 
 precept of the Saviour, conveyed through the 
 Apostles, although such precepts be not now re- 
 maining. That the observance of the Jewish Sab- 
 bath gradually ceased, and that the custom was 
 silently introduced of separating for religious pur- 
 poses the first day of the week, is an historical fact 
 in reference to the Christian community ; and that 
 a change was effected in this particular manner, 
 is to be referred to the divine condescension to 
 human infirmity, which is with difficulty induced to 
 31 
 
242 THE DIVINE AUTHORITY SER. 21. 
 
 abandon ancient and long cherished usages. The 
 inquiry, why the day on which the Christian Sab- 
 bath is now observed, was selected rather than any 
 other, may deserve a passing notice. That it was 
 the day of our Saviour's resurrection is the reason 
 always assigned, and it is believed justly. It is 
 true that we do not find this reason expressly 
 stated in Scripture, but it seems to rest upon neces- 
 sary implication. The resurrection of Jesus Christ, 
 the most extraordinary event recorded in the New 
 Testament, and the one which incontestably estab- 
 lishes the authority of our religion, took place on 
 the first day of the week. We find that this day 
 immediately became an object of special regard 
 among Christians. Viewing these two facts in con- 
 nection, it does not appear necessary that we should 
 in so many words be told that the Christian Sab- 
 bath was established in commemoration of the 
 resurrection of the Saviour. 
 
 A well known writer, whose services in the sup- 
 port of revealed religion entitle him to very great 
 respect, after taking the view of the subject which 
 has now been presented to you, has nevertheless 
 admitted that the considerations alleged go no far- 
 ther than to establish the obligation publicly to 
 worship God at stated intervals, without determin- 
 ing the fact whether the day upon which that 
 worship falls should be wholly or only partially 
 sanctified to religious purposes. 
 
 
SER. 21. OF THE CHRISTIAN SABBATH. 243 
 
 In this conclusion, we cannot concur. In stating 
 the grounds of our dissent, we shall, for the time, 
 admit that the precept of the decalogue is not bind- 
 ing upon Christians, jet comparing it with an insti- 
 tution undoubtedly belonging to the gospel, we 
 believe that the arguments from analogy will estab- 
 lish the principle that not a part, but the whole of 
 a day should be entirely employed in devotional 
 offices and acts of piety. If the day which we re- 
 gard were substantially the Jewish Sabbath, with 
 the exception of a variation in respect to the time 
 of its occurrence, there could exist no doubt with 
 respect to the propriety of a similar observance in 
 both instances. Although it is believed that such 
 is truly the case, yet, for the present, this principle 
 will not be insisted on. We may then only state, 
 that the institution of the Lord's day is a similar 
 one to the sabbatical institution existing; under the 
 
 o 
 
 Jewish economy. With regard to the analogy ob- 
 servable between them, there appears no reasonable 
 doubt. Both are alike seasons for religious wor- 
 ship both occur after the same interval, and both 
 rest upon divine authority the one supported by 
 scriptural precept, the other enforced by scriptural 
 usage. Now where these points of conformity 
 exist, it is reasonable to suppose that the resem- 
 blance is entire, excepting in those instances where 
 there is express evidence to the contrary. We are 
 not, for example, to believe that similar penalties 
 
244 THE DIVINE AUTHORITY SER. 21. 
 
 should attend the violation of the Christian, as did 
 the violation of the Jewish Sabbath. In the 
 politico-religious system, of which the latter con- 
 stituted a part, the Almighty, to the prerogatives of 
 Deity added the attributes of a temporal sovereign. 
 Earthly rewards and punishments enforced obe- 
 dience to the laws then promulgated. But in refer- 
 ence to ourselves, who are placed under the general 
 administration of Providence, transgressions which 
 simply refer to the Almighty, must meet their 
 recompense in another world. Even then if the 
 precept given to the Hebrews be not in strictness 
 of speech applicable to ourselves, it seems reasona- 
 ble that the respect paid to the Lord's day should, 
 in its general characteristics, resemble that which 
 they paid to their day of sacred rest. 
 
 But in addition to the consideration which we 
 have been urging, there is another which should 
 very considerably influence our opinions and prac- 
 tice. It is not well to blend together sacred and 
 secular employments. It is not denied that the 
 spirit of devotion and its more common exercises 
 should be in a manner incorporated with our ordi- 
 nary avocations. But it is meant that the more 
 solemn exercises of religion should have assigned 
 to them some period in which they may be exclu- 
 sively attended to. The public worship of God, 
 and an attendance on the ministry of the gospel, 
 when the most awful truths are delivered truths 
 

 SER. 21. OF THE CHRISTIAN SABBATH. 245 
 
 too, essential to our salvation, should be preceded 
 by some preparation, and attended by recollection 
 and meditation. It cannot be advantageous to pass 
 suddenly from the cares and business of life, to the 
 deliberate consideration of our eternal interests. It 
 is important that the mind should attain a state of 
 composure before it is fitted to receive all the 
 benefit which may be derived from an attendance 
 on the ministry of salvation. In order to this, it is 
 not sufficient that a few hours should be taken from 
 a day of bustle arid perplexity. The tranquillity of 
 the Sabbath morn, with the reflections appropriate 
 to it, should prepare for the solemnities of the house 
 of God. And when these are terminated, it is im- 
 portant that the truths delivered the duties en- 
 joined the promises unfolded, should be again 
 recalled to our recollection, lest by a sudden return 
 to our worldly avocations those impressions may be 
 effaced which might forcibly and permanently in- 
 fluence our destiny. 
 
 Having made these general remarks, it is not 
 necessary to dwell on the degree and kind of respect 
 which should be paid to this sacred season. It will 
 at once be understood that there should be a sus- 
 pension of the ordinary business of life ; whether 
 that business consist of corporeal labor, or only 
 require intellectual exertion. The hands may as 
 well be used in our worldly employments, as our 
 thoughts totally occupied with them. The one is 
 
246 THE DIVINE AUTHORITY SER. 21. 
 
 as great a violation of the Lord's day, and as great 
 an obstruction to our religious improvement, as the 
 other. 
 
 In the next place, the suspension of labor should 
 not make way for vicious indulgences, or even for 
 amusements which, at other times, are entirely in- 
 nocent. This day is not one to be devoted to the 
 pursuit of pleasure, neither are worldly gratifications 
 in any way to interfere with an attention to higher 
 objects the worship of God, and the cultivation of 
 religious sentiments in our hearts. It is not neces- 
 sary that the Sabbath should be shrouded in gloom ; 
 but it should be a season of seriousness, of thought- 
 fulness, of special attention to the offices of piety. 
 It would require much time to enumerate all that 
 we should do, or omit to do. It is better to give a 
 general rule, and leave with your consciences the 
 application of it. Let it then be remembered, that 
 it is a day appropriated to religious purposes. Six 
 days are allowed for the promotion of our temporal 
 interests ; one is to be devoted to the advancement 
 of our eternal well-being. So far, then, as human 
 infirmity will permit ; so far as our own necessities 
 and the duties of benevolence toward others do not 
 interfere, we should render every engagement into 
 which at such times we enter, subservient to the 
 security of our own salvation. 
 
 It only remains that some observations be made 
 on the importance and necessity of the sabbatical 
 
SER. 21. OF THE CHRISTIAN SABBATH. 247 
 
 institution. It is a dictate of reason, as well as of 
 revelation, that God should be worshipped publicly, 
 as well as reverenced in our bosoms. It is indis- 
 pensable that some season be appropriated to this 
 use ; and it is very important that this season be 
 uniformly observed, and occur at fixed and known 
 intervals. Were it otherwise, suitable preparatory 
 arrangements could not be made, and much con- 
 fusion and interference would take place between 
 one man's business and another's devotions. As it 
 is, however, the aspect in which the Sabbath is 
 presented is an exceedingly interesting one ; it is a 
 day of quiet, of peace, of general worship. And 
 how necessary is such an establishment, almost to 
 the very existence of religion in the world ! Not 
 that the relation between the Creator and the 
 creature is not eternal and immutable ; not that the 
 dictates of reason and conscience will not always 
 enforce the subserviency of the latter to the former : 
 but so absorbing is worldly business ; so fascinating 
 is worldly pleasure ; and so blind and impetuous 
 are human passions, that unless there were some- 
 thing to call our attention occasionally to higher 
 objects, there is great reason to believe that these 
 objects would be utterly and fatally neglected. 
 Let us, then, remember the Sabbath day to keep it 
 holy. It is an institution wise, beneficent, profit- 
 able to us. Let us endeavor to avail ourselves to 
 
248 CHRISTIAN SABBATH. SER. 21. 
 
 the utmost of its advantages ; let us value and im- 
 prove the earthly rest which is given to us, and we 
 may thus be prepared for that more glorious and 
 heavenly rest which remaineth for the people of 
 God. 
 
 
 
249 
 
 SERMON XXII. 
 
 IMPORTANCE OF EARLY PIETY. 
 
 Preached on the Sabbath preceding the administration of the Lord's supper. 
 
 ."': ':,! . r'ifJt i ' 
 
 ECCLESIASTES XH. 1. 
 
 Remember now thy Creator in the days of thy youth, while 
 the evil days come not, nor the years draw nigh, when thou 
 shalt say, I have no pleasure in them. 
 
 AMONG those who ordinarily appear in this as- 
 sembly, none more strongly interest our feelings, or 
 appear to have higher claims to the attention of 
 Christian ministers, than they of youthful age. 
 There is, in many instances, a loveliness about 
 them which wins our affections a simplicity and 
 openness of character which commands our confi- 
 dence, and withal, a liability to err from thought- 
 lessness which excites our pity. It is therefore 
 a painful spectacle to behold them increasing not in 
 the pure wisdom which is from above, but in the 
 knowledge of evil ; not attaining greater purity of 
 32 
 
250 IMPORTANCE OF EARLY PIETY. SER. 22. 
 
 character, but becoming more corrupted ; not con- 
 sidering the destination which God has assigned to 
 them, bat living solely for pleasure ; not preparing 
 by the attainment of true piety for everlasting 
 felicity, but treasuring up for themselves awful con- 
 demnation. 
 
 But our regret springs not solely from a view 
 of the ruin in which they are involving themselves. 
 We regard them as destined to exert a powerful 
 influence on the next age. They will either by the 
 experience of religion, become qualified to uphold 
 the interests of truth and piety when their fathers 
 have gone to their rest they will afford to another 
 generation a religious example arid pious admoni- 
 tion, or, by a continuance in irreligion, they will 
 dishonor God, oppose the prevalence of Christian 
 feelings and principles, and diffuse widely the con- 
 tagion of thoughtlessness, infidelity, or vice. 
 
 We therefore, with great attention, consider the 
 indications of character afforded by the rising gen- 
 eration. We feel a strong desire to be instrumental 
 in forming them to piety ; and in addition to the 
 general counsels which refer alike to all, we would 
 occasionally address to them some special con- 
 siderations. For this, there exists a necessity. 
 We have the example of the inspired preacher ; 
 and his solemn admonition shall be enforced upon 
 you at this time, " Remember now thy Creator 
 in the days of thy youth, while the evil days come 
 
SER. 22. IMPORTANCE OF EARLY PIETY. 251 
 
 not, nor the years draw nigh, when thou shalt say, 
 I have no pleasure in them." 
 
 I would observe in the first place, that in refer- 
 ence to youth, this admonition is peculiarly impor- 
 tant. The reasons which render it so, are suggested 
 by the royal preacher in a passage which goes before, 
 and is intimately connected with the text. I shall 
 cite this in a version differing somewhat in expres- 
 sion from the received one. " Rejoice young man 
 in thy youth, and let thy heart do thee good in the 
 prime of thy days, and walk in the ways of thine 
 heart, and in the sight of thine eyes : but be aware 
 that on account of all this, God will bring thee into 
 judgment." 
 
 There are circumstances connected with the 
 season of youth, which, it would seem, tend to in- 
 duce the cultivation of piety. Unpracticed in the 
 vil ways of the world unformed in transgression, 
 and of strong sensibilities, it is to be expected 
 that they would be very susceptible of religious im- 
 pressions. There are indeed advantages possessed 
 by us at this period ; but there are other influences 
 operating, which are of a different character. 
 One of the most dangerous misapprehensions of 
 the young, in which they are exceedingly prone to 
 indulge, is that their concern is not with death, but 
 with life with the pageantries and pleasures of 
 this world, and not with the serious concerns con- 
 nected with another state of existence. They 
 
252 IMPORTANCE OF EARLY PIETY. SER. 22. 
 
 have moreover a strong relish for every kind of 
 enjoyment, which induces a reluctance to submit to 
 the restraints of religion. Thus are they prone to 
 rejoice in the activity and vigor of body, and the 
 buoyancy of spirits incident to youth ; " their 
 hearts do them good;" they inwardly bless them- 
 selves with the hope of length of days and abundant 
 enjoyment; "they walk in the ways of their hearts 
 and in the sight of their eyes," obeying the strong 
 impulse to pleasure ; they indulge in extreme 
 licentiousness of manners, or in the contempt or 
 neglect of religious duty, or in an entire devotion to 
 those gratifications which unfit for the serious and all 
 important duties of life. Such is the result of our own 
 observation, which accords with the representations 
 of the preacher in the context. To this unlimited 
 indulgence in thoughtlessness, worldly pleasure, 
 and every criminal excess, using a species of grave 
 irony, he exhorts the young ; but immediately an- 
 nexes the solemn caution, " but be thou aware that 
 for all these things God will bring thee into judg- 
 ment." Ever bear in your minds this awful truth, 
 and then, if you can, give a loose to your passions 
 and gratify every desire. And with perfect security 
 might he give this indulgence with its accompanying 
 condition. For to have a vivid apprehension of a 
 judgment surely approaching and to persevere in 
 transgression is impossible. Well, then, might the 
 inspired writer go on to say, " Remember, there- 
 
SER. 22. IMPORTANCE OF EARLY PIETY. 253 
 
 fore, thy Creator." For thus should the text be 
 read as an inference from something previously 
 suggested. 
 
 I. I shall now proceed to inquire what is implied 
 in " remembering our Creator," and 
 
 II. To show why it is peculiarly incumbent on 
 us to attend to this duty at the time mentioned in 
 the passage under view. 
 
 I. In explication of the injunction, very little is 
 necessary. It is, however, to be understood, that 
 the Preacher does not refer to the cherishing in our 
 minds a general idea of God's existence and rela- 
 tion to us, but to a serious regard to the considera- 
 tions connected with these facts. In the first place, 
 we are to remember, God is a being deserving our 
 highest regard arid entire obedience. He is the 
 greatest, the best, the wisest of all existences ; 
 from him, indeed, they are all derived, and we 
 ought to admire, and reverence, and praise him. 
 He is, moreover, our Creator, who is continually 
 engaged in upholding and blessing us, and can we 
 withhold from him our love, gratitude, and obedi- 
 ence ? 
 
 But we are, in the second place, to remember 
 God as not merely deserving, but as requiring, this 
 supreme devotion, and as enforcing his requisition 
 by the most powerful sanctions. 
 
 His glory he will not give to another. He re- 
 quires us to love him with all our hearts. His 
 
254 IMPORTANCE OF EARLY PIETY. SER. 22. 
 
 indignation will be poured out upon those who call 
 not on his name. Those who do not acknowledge 
 him and obey not his gospel, will experience tribu- 
 lation and anguish. For he hath appointed a day 
 in which he will judge the world in righteousness. 
 He will bring every secret thing into judgment. 
 
 Taking these solemn considerations into view, it 
 must be regarded as excessive folly it is destroying 
 our own happiness to neglect our duties to God. 
 We must therefore be convinced of the necessity of 
 possessing true piety. 
 
 The exhortation of the text then is, remember 
 your Creator, in order that you may love and obey 
 him ; and seek your happiness in his favor. 
 
 II. I shall now proceed to inquire why it is so 
 incumbent on us to regard this admonition at the 
 time specified. 
 
 There are two periods of human life referred to 
 in the passage we are considering. There is the 
 season of youth, and there is another period which 
 is designated as " evil days" and as "years in which 
 we have no pleasure." These are remarkably op- 
 posed to each other, and are distinguished as fur- 
 nishing very different facilities for the performance 
 of religious duty. 
 
 Youth is the period when mere existence is hap- 
 piness when the feelings are easily interested, and 
 pleasure may be derived from innumerable sources 
 when, comparatively speaking, habits are yet un- 
 
SER. 22. IMPORTANCE OF EARLY PIETY. 255 
 
 formed, and when propensities to evil may be re- 
 sisted with far less difficulty than will be experienced 
 afterwards. In old age, on the other hand, life has 
 a tediousness about it the relish for enjoyment is 
 greatly diminished habits become a second nature 
 and he, in regard to whom the influence of custom 
 co-operates with natural depravity, is in a state in 
 which, humanly speaking, reformation is not to be 
 expected. We have, in the chapter from which 
 the text is taken, a beautiful allegorical representa- 
 tion of the infirmities of age, which finally issue in 
 death. Impaired sight, obstructed hearing, di- 
 minished vigor of limbs, a form bent by the weight 
 of years, decayed sensibility, and a mind experi- 
 encing, to a melancholy extent, the influence of a 
 wasting body. These are incident to an advanced 
 period of human life ; and, while they should be 
 monitions of our approaching end, they too often 
 indispose, as well as disqualify us for a diligent and 
 successful preparation for this solemn event. There- 
 fore before this period arrives, when happiness is 
 greatly diminished, and the powers both of body 
 and mind are rapidly failing, " Remember your 
 Creator." 
 
 To enforce this admonition, I would state some 
 of the advantages attendant on the early possession 
 of piety. 
 
 1. Security is obtained against any contingency 
 of life. Few will deny that some preparation is 
 
256 IMPORTANCE OF EARLY PIETY. SER. 22. 
 
 necessary in order to a happy entrance upon the 
 world to come. Judgment is not heedlessly to be 
 encountered. Yet judgment is immediately conse- 
 quent upon death, and death may occur at any 
 moment. Take then the instance of one who is 
 not prepared to meet his God, and in what immi- 
 nent danger does he continually live ! Let his fond 
 imagination be admitted to be true, that it is in any 
 instance safe to defer to a bed of sickness or death 
 the great concern of salvation. Yet how uncertain 
 is it that he shall possess even this poor opportu- 
 nity. An unexpected end, a disease affecting the 
 reason, vain hope cherished to the last, producing 
 an insensibility to the approaching danger, may 
 prevent that earnest cry which might perhaps even 
 at the eleventh hour indicate a sincere conversion 
 to God. 
 
 You, then, my friends, who are still unprepared 
 for eternity, occupy a station awfully perilous. The 
 divine mandate may be issued to-day, and to-morrow 
 where will you be ? I tremble to think of it, and 
 my tongue will not declare it. 
 
 It is with a reference to these things, that I have 
 observed that the early possession of piety will 
 secure us against all hazard. The earlier we 
 become reconciled to God, the less risk we incur 
 of destruction. Secure of his favor, we are ready 
 to depart from life whenever he shall command us. 
 We shall not be afraid of the pestilence that 
 
SER. 22. IMPORTANCE OF EARLY PIETY. 257 
 
 walketh in darkness, nor for the destruction that 
 wasteth at noonday. In life we confide in the 
 divine protection, in death we rely upon his mercy 
 and hope for an inheritance in his kingdom. 
 
 2. I would note as another advantage of re- 
 membering and serving our Creator in youth, the 
 exemption from many painful but unavailing regrets 
 in future age. To you who are Christians, but who 
 have become such at an advanced age, I may appeal 
 in regard to the existence of these regrets. Let it 
 be admitted that ere you had become reconciled to 
 God, you preserved a strict morality that you 
 violated no man's rights, and injured no man's hap- 
 piness and that you were temperate in all things. 
 Still dp you not now look back with shame and 
 sorro^on many years spent in forgetfulness of God 
 and neglect of his worship ? And if you have not 
 been highly favored in escaping the snares incident 
 to youth, and the vices to which mature age is ex- 
 posed, the emotions of sorrow with which the retro- 
 spection of life is taken, will be much aggravated. 
 An awful amount of guilt is incurred, which will be 
 remembered with pain even while the hope of for- 
 giveness is cherished. Embracing religion as early 
 in life as may be, we shall have abundant cause of 
 penitence and humiliation. This cause will be in- 
 creased with every passing year, or month, or even 
 day. And will you not put an end to this accumu- 
 lation of guilt will you not diminish the sorrow 
 33 
 
258 IMPORTANCE OF EARLY PIETY. SER. 22. 
 
 which is reserved for a future hour, and obviate not 
 one, but many of the pangs of remorse which you 
 are hereafter to experience, if the present course of 
 life is persevered in. 
 
 3. Another advantage attendant on early re- 
 membering our Creator, is that a purer piety will 
 be felt, and more perfect rectitude possessed, than 
 would be obtained by one whose life was far spent 
 ere he had become the subject of religious feeling. 
 Far be it from us to limit the grace of God by 
 saying that the aged transgressor may not be 
 brought to experience, in a high degree, the affec- 
 tions, and well to maintain the deportment of the 
 Christian. But it is the dictate of reason which 
 Scripture supports and our observation confirms, 
 that to those who have been long accustomed to do 
 evil, the performance of good is a difficult under- 
 taking. Relapses into former errors often take 
 place in the beginning of their Christian life old 
 passions are with great difficulty eradicated, and 
 when he who has early become the subject of piety 
 is rejoicing in hope, and adorning the profession of 
 the gospel, they are perplexed with doubt, and 
 perhaps are often failing in duty. Doubtless there 
 are many instances in which these observations do 
 not apply ; but they will be felt as true by most to 
 whom they are referred. 
 
 Let me then again urge the admonition, " Re- 
 member now thy Creator in the days of thy youth, 
 
SER. 22. IMPORTANCE OF EARLY PIETY. 259 
 
 while the evil days come not, nor the years draw 
 nigh, when thou shalt say, I have no pleasure in 
 them." By this means, you will secure yourselves 
 against all evil you will save yourselves from many 
 bitter and unavailing regrets, and you will attain 
 greater purity of Christian feeling, arid more eleva- 
 tion of Christian character. Shall not the repre- 
 sentations which have been made produce some 
 effect upon you ? Are not your judgments con- 
 vinced, and should not your hearts be impressed ? 
 Hold fast this conviction and cherish this impres- 
 sion, and make an immediate determination to per- 
 form your duties to God. If you act otherwise, 
 what will be the consequence ? You may direct 
 all the* faculties of the soul to the acquisition of an 
 ample portion in this life, while God is not at all 
 remembered you may spend the prime of your 
 days in worldly pleasure you may run to every 
 excess of riot, and desire encouragement to per- 
 severance in this course of conduct, from the im- 
 punity which the Almighty seems to allow you. 
 Yet forget not for all these things you shall be 
 brought into judgment. Youth shall pass away, 
 and mature, soon issue in advanced and declining 
 age. Then your joys will be diminished, and a 
 deficiency of present happiness will not be supplied 
 by the hope of any future blessedness on earth. 
 You will at such a season require some consolation, 
 and where is it to be found but in the feelings and 
 
260 IMPORTANCE OF EARLY PIETY. SER. 22. 
 
 expectations produced by religion ? If, however, 
 you are willing to meet a cheerless old age, en- 
 livened by no hopes, and embittered by much re- 
 morse, still are you prepared to encounter the scenes 
 in which it will issue ? For when our clay tab- 
 ernacle has tumbled into ruin, then shall the dust 
 return to dust, and the spirit return to God, to re- 
 ceive a merited recompense. By the terrors of that 
 day and hour, I adjure you to remember your 
 Creator, and seek his favor. Is it because you are 
 young that you will not regard this injunction ? To 
 you, an interest in Jesus Christ and the approbation 
 of your God are as necessary as they will be at any 
 future period. And is not religion as lovely and 
 consolatory in youth as in old age ? Are you afraid 
 of the reproach or ridicule of the thoughtless or 
 profane ? But why should not the young be wise 
 and considerate ? Why should not they be pure in 
 heart, blameless in conduct, and influenced by the 
 noblest principles of which man is susceptible ? It 
 is a crime of awful magnitude to make such persons 
 the objects of foolish jest, or contemptuous sar- 
 casm ; and they whose greatest happiness it is thus 
 attempted to destroy, should rise superior to such 
 base and malignant attacks. However others may 
 choose to rush headlong to destruction, do not you, 
 my young friends, suffer them to drag you down- 
 ward with them. 
 
 I would now conclude by stating that on the 
 

 SER. 22. IMPORTANCE OF EARLY PIETY. 261 
 
 ensuing Sabbath, the sacrament of the Lord's 
 supper will be dispensed. It is the rite by means 
 of which a profession is made of faith and hope in 
 Jesus Christ. Those of you rny brethren who have 
 often engaged in similar celebrations, know what 
 gratification and improvement is to be expected, 
 and what preparation is requisite. It is not known 
 whether there be any who design for the first time 
 to profess subjection to the laws of the Redeemer ; 
 it is hoped that there may be such. If any of you 
 are so convinced of your sins that you feel the 
 necessity of seeking salvation ; if you wish to live 
 in the service of God and prepare for his kingdom, 
 do not allow the approaching season to pass without 
 improvement. Honor the Saviour by professing his 
 name ; seek strength and consolation through that 
 medium by which they are often communicated. 
 Turn not aside from the gracious invitation which 
 is given to you. Endeavor with right dispositions 
 to meet Jesus Christ at his table on earth, and you 
 may hope to enjoy his communion in heaven. 
 
 May God grant to us all this felicity, and to his 
 name be the glory. 
 
 
262 
 
 SERMON XXIII. 
 
 CHRIST OUR PASSOVER. 
 
 Preached at the meeting of Presbytery, at Black River, April, 1833. 
 
 1 CORINTHIANS V. 7. 
 
 For even Christ our passover is sacrificed for us. 
 
 IT has been common in all ages and countries, to 
 institute rites, commemorative of remarkable trans- 
 actions. This usage has existed in regard to things 
 sacred as well as civil. It has been common to all 
 religions whether true or false. It serves to call to 
 the remembrance of men, events which are calcu- 
 lated powerfully to interest the feelings, or which 
 have exerted a striking influence upon their hap- 
 piness. 
 
 Among the various observances which distin- 
 guished the ancient church of God, none was more 
 remarkable in itself, attended with more grateful 
 recollections, or adapted to produce a deeper im- 
 

 SER. 23. CHRIST OUR PASSOVER. 263 
 
 pression upon the heart, than was the passover. 
 According to the original institution of this rite, 
 every family of Israel were required on the tenth 
 day of the first month of their sacred year, which 
 corresponds to part of our months of March and 
 April, to select a kid or lamb in its first year, 
 entirely without blemish. This was to be slain on 
 the evening of the fourteenth day of the month its 
 blood was to be sprinkled on the posts of their 
 doors its body roasted whole, eaten with unleav- 
 ened bread and bitter herbs. Each family was to 
 partake of this repast as in haste, with their loins 
 girded to confine the loose flowing garments which 
 they wore, and with their staves in their hand as 
 prepared for a journey. A child was directed to 
 inquire of the head of the family, "what mean ye 
 by this service ?" The answer to be given was, 
 " It is the sacrifice of the Lord's passover, who 
 passed over the houses of the children of Israel, in 
 Egypt, when he smote the Egyptians and delivered 
 our houses." 
 
 There is no one at all conversant with the Old 
 Testament history, who does not remember the 
 severe bondage of the Hebrews in a foreign land, 
 and their singular deliverance from it. Induced by 
 a remarkable providence to abandon their original 
 habitation, the family of Jacob had in a series of 
 years, increased in Egypt to a powerful nation. 
 They had prospered under the fostering care of a 
 

 264 CHRIST OUR PASSOVER. SER. 23. 
 
 monarch, whose first minister was one of themselves. 
 This patronage had been long continued, until the 
 services of Joseph were forgotten and the number 
 of his people had become the occasion of alarm to a 
 jealous government. Then their oppressions com- 
 menced, and continued until the Almighty had 
 compassion upon the people, whom he had chosen 
 to be peculiarly his own. A succession of stu- 
 pendous miracles were wrought to induce Pharaoh 
 to allow their departure from his kingdom. Still he 
 continued obdurate and inflexible, and the last and 
 effectual judgment of Jehovah was inflicted. In 
 one night, and gloomy and awful must have been 
 that night, there was a great cry throughout the 
 land of Egypt. Every habitation was filled with 
 mourning, for its pride and consolation were de- 
 stroyed its first born was laid low. 
 
 Not so with the Israelites. The blood of the 
 prescribed victim was sprinkled on their doors. It 
 was a pledge of safety. The destroying angel passed 
 over. And while sorrow weighed heavily on the 
 soul of every Egyptian, the royal permission found 
 the Hebrews ready to depart. their loins girded 
 their shoes on their staves in their hands and 
 their repast ended. 
 
 It was in commemoration of this happy deliv- 
 erance that the Israelites were required to celebrate 
 the passover, through all their generations. But, in 
 this ordinance there was not only a memorial of past 
 

 SER. 23. CHRIST OUR PASSOVER. 265 
 
 transactions, but a prefiguring of events to come. 
 It was not only commemorative, but typical. This 
 fact is implied in the text, and is elsewhere asserted. 
 St. Paul terms " Christ, our passover." The Bap- 
 tist hailed him as the Lamb of God. His blood, in 
 reference to that of the paschal sacrifice, is termed 
 the blood of sprinkling. 
 
 The term passover, is applied in general to the 
 institution which has been described, it also denotes 
 the time when it was celebrated, and it refers to the 
 lamb which was slain. In the last acceptation it 
 is to be taken in the passage under view. Between 
 Jesus Christ and the lamb of the passover, there 
 are certain points of correspondence. These have 
 been variously enumerated. I shall at present only 
 insist upon a single one. 
 
 The blood of the paschal lamb, sprinkled upon the 
 doors of the Israelites on the night in which the first- 
 born of Egypt perished, was a token and means of 
 preservation, which, being recognized by the de- 
 stroying angel, they were passed over. The blood 
 shed by Jesus Christ, being applied to the souls of 
 those who believe on him, they escape the stroke of 
 justice which will involve in one common ruin the 
 unbelieving world. The one sacrifice was the 
 token of deliverance from temporal death the 
 other, the effectual instrument of redemption from 
 eternal destruction. 
 
 It is on account of this and other correspon- 
 34 
 

 
 v * % 
 
 > ' 
 
 266 CHRIST OUR PASSOVER. SER. 23. 
 
 ' 
 
 dences which might be mentioned, that Jesus Christ 
 is termed " our passover." We may now bestow 
 some attention on the fact that Christ our passover 
 is sacrificed for us. I shall not on the present occa- 
 sion, enter upon the consideration of the nature of 
 sacrifices in general, nor prove that the death of our 
 Saviour was truly and properly such. Our feelings 
 at this time do not call for controversy, but for 
 reflections which may impart fervency to our 
 gratitude and love, and add vigor to our resolutions 
 of holy obedience. We may therefore inquire 
 
 I. What is implied in the statement of the text ? 
 
 II. What influence it should have upon us ? 
 
 I. In the statement that Christ our passover is 
 sacrificed for us, there is involved the fact, " that 
 we were in grievous bondage, and exposed to direful 
 calamities." Our bondage was not to man, nor did 
 it bind to severe and unrewarded labor but it was 
 not the less degrading. Corruption reigned in our 
 hearts, and we labored, as we thought, for happiness, 
 but in reality for something opposite to it, for the 
 only wages of sin is death. The calamities also to 
 which we were exposed were most awful. It was 
 not the loss of those who were dearest to us it was 
 not bodily suffering, even when ending in disso- 
 lution it was the loss of our souls the exclusion 
 from happiness forever the subjection to hopeless, 
 because interminable wretchedness. 
 
 In the statement of the text, moreover, there is 
 
SER. 23. CHRIST OUR PASSOVER. 267 
 
 expressed the delightful truth, that Christians have 
 been redeemed from bondage, and rescued from the 
 most imminent danger. Christ is sacrificed for us. 
 The guilt which was attached to us has been 
 accounted his. He has suffered when we should 
 have done so. Upon him has the curse alighted 
 and what are the consequences ? We who believe 
 upon him, are justified. We have peace with God. 
 We do not with terror anticipate his judgments. 
 He is reconciled to us, and has sent his Spirit down 
 into our hearts, by whom they are purified and 
 filled with consolation. 
 
 The truth then which St. Paul recalls to the 
 remembrance of the Corinthians, and of which I 
 would now remind you, is that having been 
 wretched, we are now happy that having been 
 wicked, we have now hope that we are in some 
 good degree sanctified and that these blessings 
 have been procured by Jesus Christ, through the 
 sacrifice of himself. What influence should this 
 truth have upon us ? We should cherish a grateful 
 remembrance of the love of Him who gave himself 
 for our salvation. We should be careful that this 
 love be suitably requited. 
 
 The present season is one which is well fitted to 
 produce such a state of mind. We have before us 
 the Lord's passover a celebration by which we 
 have forcibly exhibited the death of Him who hath 
 brought to us redemption. 
 
268 CHRIST OUR PASSOVER. SER. 23. 
 
 The original passover has long ceased to be 
 observed as a sacrificial rite by those, who, through 
 a melancholy infatuation, reject Him whom it pre- 
 figured. They deem it unlawful to sacrifice out of 
 Jerusalem and they therefore banish from their 
 paschal celebrations all that is unequivocally of this 
 character. But, Christians have a sacred feast 
 corresponding to that which commemorated the 
 deliverance of the Israelites from Egypt. It rep- 
 resents Jesus Christ, the Lamb of God, without 
 blemish, holy, harmless and undefiled, as slain for 
 us. The sacrifice was accomplished at the very 
 time when the paschal lamb was ordinarily killed. 
 For, contrary to what has been received by many, it 
 is probable that our Lord did not eat the last Jewish 
 passover that the supper, which with so many 
 solemn circumstances he ate with his disciples, was 
 on the night previous to that celebration and that 
 at the hour when he dismissed his spirit, the typical 
 victim bled before the Jewish altar. 
 
 As then the ancient people of God by the 
 passover preserved the remembrance of their re- 
 markable deliverance from Egyptian servitude, so 
 Christians, by an attendance on the solemn cele- 
 bration before us, commemorate that higher re- 
 demption which they have experienced, from the 
 bondage of sin, and the awful consequences of guilt. 
 
 We have seen what is involved in the statement 
 of the text, and have in general observed that it 
 
SER. 23. CHRIST OUR PASSOVER. 269 
 
 should operate as a powerful motive to the grateful 
 recollection of the mercy of Jesus Christ. But, 
 there is a special connection in which it is intro- 
 duced by the Apostle, which deserves our attention 
 at this time. " Purge out therefore the old leaven, 
 that ye may be a new lump, as ye are unleavened. 
 For even Christ our passover is sacrificed for us. 
 Therefore let us keep the feast, not with old leaven, 
 neither with the leaven of malice and wickedness ; 
 but with the unleavened bread of sincerity and 
 truth." 
 
 The occasion of this admonition, was the scandal 
 which was attached to the Corinthian church, by 
 their retaining in their communion a gross offender. 
 "Know you not," he exclaims, "that a little leaven 
 leaveneth the whole lump." Evil, tolerated in a 
 community is contagious, and one vicious member 
 may corrupt all and then follows the exhortation 
 to purge out the old leaven. These expressions 
 may to some require explanation. 
 
 Leaven is in Scripture emblematic of corruption, 
 and for this reason, it was strictly enjoined upon the 
 Israelites to remove from their dwellings, on the 
 evening preceding the passover, even the smallest 
 portion of this offensive substance. As the Christian 
 passover was at hand, St. Paul enjoins it upon those 
 to whom he wrote, to observe a similar precaution 
 to carefully separate from them that, of which leaven 
 was emblematic. 
 
270 CHRIST OUR PASSOVER. SER. 23. 
 
 By the old leaven, we may understand, the sin of 
 impurity, for which the Corinthians had been noto- 
 rious. 
 
 " Malice" refers to evil dispositions existing in 
 the heart. 
 
 " Wickedness," to the outward conduct flowing 
 from it. 
 
 Sincerity refers to openness of character, and the 
 reality of our kind feelings to others. 
 
 Truth characterizes the nature of the worship 
 which we are to offer to God. 
 
 The general thought expressed in the passage is, 
 that the Lord's supper should be attended on with 
 due preparation. That we should endeavor to 
 separate from us every thing that is offensive to 
 God. That, with purity, and simplicity, and fer- 
 vency of spirit, we should attend upon our sacred 
 feast. 
 
 Allow me then, brethren, at this solemn season, 
 to urge upon you the apostolic exhortation. 
 
 It is hoped that those of you who design to 
 participate in the holy ordinance before us, have 
 been careful to put away from you the old leaven. 
 Far be it from us to deter from eating the Lord's 
 passover, the humble and desponding Christian, who 
 needs encouragement. Yet duty dictates the admo- 
 nition, do not come forward while conscious that 
 iniquity is habitually indulged in. Perfection we do 
 not expect. But, a sincere desire to do the will of 
 
SER. 23. CHRIST OUR PASSOVER. 271 
 
 God, evinced in all our conduct, is a feeling which 
 we ought to observe in our hearts, ere we cherish 
 the hope that we are Christians. 
 
 We trust, that of this feeling you are conscious, 
 my brethren that, although you may fall far short 
 of what you ought to do, your failure is not in your 
 apprehensions a matter of indifference you deeply 
 deplore it your continual prayer to God is, that 
 you may be wholly sanctified. It is the fervent 
 aspiration of your soul Give to me more of thy 
 grace, oh Lord ! Lift thou upon me the light of 
 thy countenance ! 
 
 Having therefore made suitable preparation, let us 
 eat our passover with the unleavened bread of 
 sincerity and truth. This occasion, of all others, 
 calls for the high and pure exercise of Christian 
 feeling. The event which we commemorate is one 
 of great and eternal interest. We shall have Jesus 
 Christ evidently set forth as crucified before us. 
 The fearful conflict has been waged, and victory 
 achieved. The pains of death have been endured, 
 and our Lord has ascended on high, leading cap- 
 tivity captive and the memorials of all this exist in 
 the celebration upon which we are entering. Let 
 the vanities of the world be forgotten, or remem- 
 bered only to be despised they are the enemies of 
 our souls, and for them the blessings of eternity are 
 oftentimes forfeited. Let all enmity toward our 
 fellow creatures, die away ; for, shall we not for- 
 
272 CHRIST OUR PASSOVER. SER. 23. 
 
 give, when God's forgiveness is the delightful theme 
 of our meditation? And, from hearts deeply pene- 
 trated by gratitude, let pure worship be rendered to 
 our God and Redeemer. 
 
 And, who shall now join in obeying the last 
 command of Jesus Christ ? We do not expect to 
 see those come forward who, insensible to their 
 danger, feel not their need of salvation. Unhappy 
 are they, and we know them to be so ; and fain 
 would we address an imploring voice, and yield to 
 them an assisting hand, to guide them in the way of 
 peace. But the hour has not yet come for them to 
 be arrested in the course which leads downwards to 
 destruction ; and will that hour ever arrive ? We 
 may hope for it, and earnestly would we cling to 
 this hope in regard to every one of you, even him of 
 whom there is the greatest reason to despair. But 
 our hopes may be disappointed. The gospel may 
 be preached from Sabbath to Sabbath ; this sacra- 
 ment may be administered from season to season ; 
 God's providential dispensations may warn, and his 
 Spirit admonish of duty, and yet you may die im- 
 penitent and unreconciled, and go down to sorrow. 
 May God avert these evils, and although we shall 
 not now meet you at the table of the Lord, yet may 
 you do so at another and no distant period. At this 
 time we expect to join with those who, resting on 
 Jesus Christ for their salvation, and cherishing the 
 love of God in their hearts, are willing, in the face 
 
SER. 23. CHRIST OUR PASSOVER. 273 
 
 of the world, to make a profession of their faith, 
 and love, and purposes of obedience. For them, 
 this table is now spread. They are affectionately 
 invited to come forward, that while communing 
 with each other, they may show forth the Lord's 
 death, until he come to judge the world, to be 
 admired in his saints, and glorified in them that 
 believe. 
 
 35 
 
274 
 
 SERMON XXIV 
 
 " IT IS FINISHED." 
 
 A Communion Sermon. 
 
 JOHN xix. 30. 
 
 He said, It is finished I and he bowed his head, and gave 
 up the ghost. 
 
 WE propose this day to commemorate an event 
 striking in itself, solemn in its import, and leading 
 to the most momentous consequences. We are to 
 transport ourselves backward into a period many 
 centuries distant. We will imagine ourselves placed 
 in circumstances widely differing from those in 
 which we now are. Judea, the land enlightened 
 by prophecy and revelation, distinguished by pe- 
 culiar marks of the divine favor, and trodden by the 
 footsteps of the Son of God, shall present itself to 
 our view. We shall enter into Jerusalem, the holy 
 city, and amid the numberless objects which meet 
 
SER. 24. " IT IS FINISHED." 275 
 
 our eyes, we will direct our attention to Him who 
 came to seek and save that which was lost. His 
 divine majesty, perfect holiness, and disinterested 
 and unparalleled benevolence, will strike our minds. 
 We will consider the last scenes of his life, and 
 entering the chamber where, with his disciples, he 
 had prepared to eat the passover, we shall observe 
 him enjoining upon them a rite which was to be 
 observed in all succeeding ages in commemoration 
 of his death. We will then pass on to the awful 
 consummation of the Messiah's sufferings, and while 
 we behold him suspended in agony, and ready to 
 .dismiss his spirit, we shall hear from his lips the 
 emphatic announcement, " It is finished." 
 
 I. The will of God was then accomplished ; the 
 great designs of the Almighty were executed. This 
 is the first light in which the Saviour's exclamation 
 is to be regarded. 
 
 What God brings to pass in time, was the object 
 of his eternal purpose. The whole frame of created 
 nature in all its parts and throughout all its revo- 
 lutions, was in the view of the Creator, ere time 
 began. The human race was ordained to exist ; 
 their fall was foreseen and permitted ; their resto- 
 ration was made to depend upon a determinate 
 process. In conformity with the counsels of eternal 
 wisdom, the Word of God, who was in the be- 
 ginning ; who made the worlds ; who was the 
 brightness of the Father's glory, and express image 
 

 276 " IT IS FINISHED." SER. 24. 
 
 of his person, became incarnate. It was ordained 
 that he should be humbled for a season ; that 
 although innocent, he should suffer ; that although 
 far above men and angels, he should be controlled 
 by human authority ; that he should endure death 
 in a violent manner ; that his sufferings should be 
 reckoned in lieu of those merited by human kind ; 
 that the sins of the world should be laid on him ; 
 that he should bear them away, and thus become 
 the author of eternal life to those who believe on 
 him. These were the counsels of peace which 
 from everlasting existed in the divine mind con- 
 cerning the redemption of man ; and at the hour 
 when Jesus gave up his spirit they were accom- 
 plished. 
 
 II. But the great object toward which all prior 
 dispensations had pointed, and to which they were 
 subservient, was now effected ; and this is the 
 second light in which we are to regard the Saviour's 
 last declaration. 
 
 Two distinct divine dispensations had subsisted 
 in the world previously to that in which Christ was 
 manifested ; the patriarchal and Jewish. The 
 former comprised within it the whole race of man ; 
 the latter was restricted to a single people. In the 
 former, the appointed Deliverer was exhibited to 
 the faith of the devout, through the medium of 
 prophetical declarations and symbolical actions. 
 By the one, they were enabled to look into futurity 
 
SER. 24. " IT IS FINISHED." 277 
 
 and contemplate the sufferings of Christ and the 
 glory which should follow. Through the other, 
 they had exhibited immediately to their view, by a 
 lively representation, the same awful and interesting 
 event. And in the offering of sacrifices which 
 existed from the beginning, there was recognized a 
 symbolical transfer of the guilt of the offerer, to 
 the unoffending victim ; and there was reference 
 made to One who should become a real and effi- 
 cacious substitute; who should forever put away 
 sin from those who believed on him, by the sacrifice 
 of himself. 
 
 Under the economy of Moses, the same general 
 characteristics are observable, and to these, others 
 were added ; but all were alike designed to shadow 
 out, to express obscurely the advent the character 
 the actions of the Author of our salvation. And 
 when Jesus had attained the limit of his sufferings, 
 when he was about to descend into that tomb from 
 which he emerged gloriously and triumphantly 
 then were numerous prophecies fulfilled then were 
 all the types accomplished then did the shadow 
 give way to the substance, and the full revelation of 
 Jesus Christ was made. 
 
 III. The humiliation moreover, of the Saviour, 
 was past, and his sufferings had ended ; and it is 
 thus we may understand the declaration " It is 
 finished." Let us then consider him in his hu- 
 miliation let us present to our minds a vivid 
 
278 " IT IS FINISHED." SER. 24. 
 
 representation of his sufferings; and the exercise 
 will be appropriate to the present occasion, and will 
 conduce to our general improvement. 
 
 I would then recall to your remembrance the evils 
 and privations to which He became subjected, who 
 was Lord of all. I would not dwell on the humil- 
 iating circumstances of his birth nor the obscurity 
 in which a portion of his life was spent nor on the 
 reproaches which were subsequently cast upon him, 
 during the earlier part of his ministry but ad- 
 vancing toward the close, I would contemplate him 
 during that eventful night when he was delivered 
 into the hands of his enemies. 
 
 It is however proper, to the consideration of the 
 Saviour's sufferings, to premise the observation, that 
 in his humanity alone he could be afflicted as 
 respects his divine nature, he was evidently im- 
 passive. Nor does this consideration derogate at 
 all from the efficacy of his death, or place it on an 
 equality with that of any other human being. The 
 intimate union of the eternal word with the man 
 Christ Jesus, involved in a certain sense, a mutual 
 communication of properties. The actions or af- 
 fections of each are attributed to the other one 
 nature rendered him susceptible of suffering the 
 other conferred upon that suffering an infinite merit. 
 
 We shall now endeavor to fix our attention upon 
 those all interesting events which occupied the last 
 days of Jesus Christ while on earth. We shall pass 
 
 
SER. 24. " IT IS FINISHED." 279 
 
 from the institution of that solemn feast which we 
 have now before us, and accompany the Son of 
 man into the garden to which he was accustomed 
 to resort with his disciples. He withdraws himself 
 from them, taking with him the three most highly 
 favored. " Then saith he unto them, My soul is 
 exceeding sorrowful even unto death ; tarry ye here 
 and watch with me. And he went a little farther 
 and fell on his face and prayed, saying, Oh ! my 
 Father, if it be possible, let this cup pass from me ; 
 nevertheless, not as I will but as thou wilt. And 
 he cometh to his disciples and findeth them asleep, 
 and saith unto Peter, What, could ye not watch 
 one hour ? He went away again the second time 
 and prayed, saying, Oh ! my Father, if this cup 
 may not pass away except I drink it, thy will be 
 done. And he came and found them asleep again. 
 And he left them and went away praying the third 
 time. And being in an agony he prayed more 
 earnestly, and the sweat was, as it were, great drops 
 of blood falling to the ground." My brethren, what 
 an awful scene is this ; what an intensity and 
 peculiarity of suffering marks it. On most other 
 occasions, bodily pain was endured by the Saviour, 
 while the soul was serene and happy under the con- 
 sciousness that he was doing the will of his Father 
 who had sent him. But now his soul seems to be 
 affected with agony indescribable. We do not 
 attempt to define the nature or source of that suf- 
 
280 " IT IS FINISHED." SER. 24. 
 
 fering which produces a distress so acute and almost 
 insupportable. It was not of an ordinary character. 
 It did not arise from the apprehension of approach- 
 ing death, however ignominious or dreadful. A 
 good man, about to suffer death wrongfully, could 
 meet it with tranquillity, were he only possessed of 
 an ordinary measure of fortitude. Our Saviour 
 knew, moreover, that he would arise from the dead 
 on the third day from his interment. He could not, 
 therefore, contemplate death with that feeling of 
 horror described by the evangelist. Our apprehen- 
 sions are confused on this subject ; it is enveloped 
 in mystery, for God has not chosen to enlighten us. 
 But we are authorized to believe, that now Jesus 
 had began to suffer, the just for the unjust ; that 
 now there was a fearful conflict going on by which 
 our redemption was achieved. We may suppose 
 that to the mind of the holy and exalted sufferer, 
 there was present an apprehension of the awful 
 punishment due to the sins of the whole world ; 
 that in view of the malignity of transgression and 
 its tremendous effect on the happiness of millions, 
 his soul was penetrated with sorrow unutterable ; 
 sorrow, whose dreadful nature was indicated by 
 that repeated prayer which denoted such intense 
 interest. But the hour of trial is past ; Jesus ad- 
 vances to those who came, guided by that false 
 disciple, to carry him to unrighteous judgment and 
 ignominious suffering. " Judas, betrayest thou the 
 
SER. 24. U IT IS FINISHED." 281 
 
 Son of man with a kiss?" is the only reply made to 
 the hollow salutation of the traitor. To those who 
 came to apprehend him he only observes, ' Do ye 
 come with swords and clubs as in pursuit of a rob- 
 ber ? While I was daily with you in the temple 
 ye did not attempt to arrest me. But this is your 
 hour and the power of darkness.' He forbids any 
 measures of defence on the part of his disciples, but 
 gave sufficient evidence of his power to defend 
 himself, for he had no sooner said to his enemies, 
 ' I am he,' than they, going backwards, fell to the 
 ground. To the ardent disciple who endeavors to 
 preserve him from violence, he observes, shall I 
 not drink the cup which the Father gives me ? ' 
 
 Let us now pass to the house of the high priest, 
 where all the chief priests, and scribes, and elders, 
 were assembled. Jesus is brought before them, and 
 what dignity, what mildness, what unrepining 
 patience are apparent in all his conduct. To the 
 question of the high priest concerning his doctrine, 
 he answers, ' I spake openly in the world, I even 
 taught in the synagogue and in the temple whither 
 the Jews always resort, and in secret have I said 
 nothing.' An officer, offended at his irreverence 
 toward the high priest, strikes him. He answers, 
 " If I have spoken evil, bear witness of that evil, 
 but if well, why smitest thou ?" The attempt is 
 eagerly made to procure evidence of his guilt, but 
 in vain. False witnesses at length appear, but their 
 36 
 
282 "IT IS FINISHED." SER. 24. 
 
 conflicting testimony falls short of the desired 
 object. Silent in regard to the trivial accusation 
 made against him, he is adjured to make known 
 whether he is the Christ, the Son of the blessed 
 God. He assents to this claim, and adds, " Here- 
 after je shall see the Son of man sitting on the 
 right hand of God and coming in the clouds of 
 heaven." The high priest rending his clothes, ex- 
 claims, " he hath spoken blasphemy, what farther 
 need have we of witnesses ? " And they all con- 
 demn him as deserving of death. And now the 
 holy and just one is exposed to cruel mockery and 
 insult. But the power of inflicting death not rest- 
 ing with the Jewish sanhedrim, he is carried before 
 the tribunal of the Roman governor. And here we 
 observe the malignity and falsehood of the Jews 
 when they said, u we found this man perverting the 
 nation, and forbidding to give tribute to Caesar, 
 saying that he himself is Christ, a king." We 
 observe, also, on the part of Jesus s a dignified re- 
 fusal to answer to those charges which were made 
 without reason and resulted from a determination 
 to destroy him at all events. And when, at length, 
 he replies to Pilate, he repels all the groundless 
 inferences from his doctrines by asserting, " my 
 kingdom is not of this world." And here, also, we 
 perceive the frequent and explicit avowal on the 
 part of the governor, " I find no fault in this man." 
 And now the glorious Redeemer is subjected to still 
 

 SER. 24. "IT IS FINISHED." 283 
 
 deeper degradation. He is sent to Herod and 
 remanded again to Pilate ; he is scourged and 
 mocked. He is invested with the ensigns of 
 royalty in derision of his claims. A robber and 
 murderer is preferred to him ; arid while a heathen 
 judge is impressed with his innocence, and desirous 
 to release him, the cry of his infatuated country- 
 men was, " crucify him, crucify him," and " his 
 blood be upon us and upon our children." He is 
 led away to suffering, associated with vile malefac- 
 tors he is fixed upon the cross ; insult is added to 
 the pangs of crucifixion. He is tauntingly required, 
 if he be the Son of God, to come down from the 
 cross. It is remarked scornfully, he saved others, 
 himself he cannot save. Under these circumstan- 
 ces the divine compassion of Him who died to save 
 us is most affectingly exhibited. No feeling of 
 impatience ; no emotion of displeasure ; no wish to 
 punish occupies his bosom. The prayer he utters is, 
 " Father, forgive them, for they know not what 
 they do." His sufferings continue and increase ; a 
 supernatural darkness covers the land of Judea ; 
 the veil of the temple is rent ; the earth trembles ; 
 rocks are torn asunder ; and the Redeemer know- 
 ing that all things were now accomplished, that 
 his humiliation was about to end, that the cup of 
 his calamity was exhausted, exclaims, " It is fin- 
 ished, and bowing his head, dismisses his spirit." 
 
284 " IT IS FINISHED." SER. 24. 
 
 And now the atonement is perfected provision is 
 made for the forgiveness of the sins of men the 
 throne of divine mercy is accessible millions of 
 souls are redeemed from guilt and wretchedness 
 the fear of death is taken away and through this 
 gloomy passage is the entrance to everlasting bles- 
 sedness. My brethren, what a glorious consumma- 
 tion is this ! How animating to us should be the 
 contemplation of it how deserving of our grateful 
 commemoration ! Jesus Christ has finished the 
 work of our redemption. He has made satisfaction 
 to the divine justice. By him, we who believe 
 shall be justified from all things. And at how dear 
 a rate has he purchased for us an exemption from 
 condemnation. Though rich, for our sakes he 
 became poor. Although in the form of God, and 
 deeming it no robbery to be equal with God, he 
 appeared in the form of a servant. He was de- 
 spised and rejected of men, and it pleased the Lord 
 to bruise him. Yet was he wounded not for his 
 own, but for our iniquities. But the season of dark- 
 ness has past. He possesses again the glory which 
 he had with the Father before all worlds. He has 
 also opened a way for us into the most holy place 
 by his blood ; he that was dead is alive and shall 
 live forever more with all sufficient power to save. 
 To-day we are to attend on the commemoration of 
 his sufferings ; our hearts will be filled with sorrow; 
 
SER. 24. " IT IS FINISHED." 285 
 
 but it is a sorrow which shall be turned into joy ; 
 for our minds may pass from the Saviour's humilia- 
 tion to his exaltation ; we may meditate on the 
 inestimable blessings consequent upon his atone- 
 ment, and we may rejoice in the hope of beholding 
 his face in the kingdom of light and joy above. 
 
 
286 
 
 SERMON XXV. 
 
 A FUNERAL DISCOURSE. 
 
 Occasioned by the death of Thomas Taylor, Jun., Columbia, 1825. 
 
 PSALM cii. 24 27. 
 
 I said, O my God, take me not away in the midst of my 
 days : thy years are throughout all generations. Of old 
 hast thou laid the foundation of the earth ; and the heavens 
 are the work of thy hands. They shall perish, but thou 
 shalt endure : yea, all of them shall wax old like a gar- 
 ment ; as a vesture shalt thou change them, and they shall 
 be changed : but thou art the same, and thy years shall 
 have no end. 
 
 THE eternity of the Creator, when contrasted 
 with the transitory and brief duration assigned to 
 the works of his hands, furnishes an affecting sub- 
 ject of contemplation. The infinity of the one 
 renders the insignificance of the other unspeakably 
 more striking. And man, an intelligent part of 
 God's workmanship, is so constituted as to appre- 
 hend and feel his immeasurable inferiority. When 
 
SER. 25. A FUNERAL DISCOURSE. 287 
 
 we consider the Almighty as having existed forever, 
 as having existed at the remotest period, of which 
 we can possibly form a conception, as not growing 
 old by the lapse of innumerable ages, and as 
 necessarily continuing in all his glory and perfection 
 through endless generations, we cannot avoid 
 exclaiming, our days are but an handbreadth ; our 
 age is as nothing before him. Short, however, as 
 is the term of human life, few attain its utmost 
 limits ; many perish on the threshold of existence ; 
 others are arrested in various stages of their pro- 
 gress, and some are left to perish from the exhaus- 
 tion of a worn out constitution. It is a gloomy 
 picture which is thus given. It is, however, con- 
 formed to truth. It must be always present to our 
 remembrance ; it is often presented to our actual 
 view. Many hearts now bleed on account of one 
 snatched from them in the bloom and vigor of 
 youth. Since our last assembling together, death 
 has appeared in an appalling form in this vicinity. 
 One who was sometimes present in this congre- 
 gation, with whom some of you were in the habit 
 of an almost daily association, has been cut down, 
 suddenly, in the midst of his days. 
 
 While thus contemplating what may be the 
 doom of ourselves, it is natural for us to adopt the 
 prayer of the Psalmist " O my God, take me not 
 away in the midst of my days : thy years are 
 throughout all generations." 
 
288 A FUNERAL DISCOURSE. SER. 25. 
 
 In the course of the observations now to be 
 offered to you, I shall consider the reasons why the 
 doom contemplated in the prayer, is exceedingly 
 afflictive to those who experience it, and why it is 
 peculiarly distressing to those who contemplate it. 
 
 I shall inquire, why the being cutoff in the midst 
 of his days is often a mournful destiny to those who 
 are called to encounter it. 
 
 1. It is so, in the first place, because the hopes 
 and expectations of life are not realized ; because 
 the work of life is all unaccomplished. Every man 
 delineates, in his own imagination, the earthly 
 course which he is to run. It is characterized by 
 hopes of enjoyment and purposes of action. 
 
 The sanguine temperament of youth loves to 
 dwell on visions of future happiness ; its vigor and 
 restless activity impel to great and numerous under- 
 takings, which its strong and often vain confidence 
 doubts not may be surely and readily accomplished. 
 When, therefore, we have done, or fruitlessly 
 attempted to do, all that we originally intended, 
 when we have reaped the joys which we anticipated, 
 then, we are not, indeed, in every instance, satis- 
 fied. We may not be willing to die ; but, there 
 exists not those reasons for regretting that our days 
 are cut short, there are not those motives to wish a 
 prolongation of life, which we can imagine to exist 
 under other circumstances. And such circum- 
 stances do distinguish the condition which we are 
 
SER. 25. A FUNERAL DISCOURSE. 289 
 
 describing, when, concerning an individual, it is 
 ordained by the Almighty, that the pleasures of life 
 shall not be proven, that its toils shall not be under- 
 gone, nor the temporal reward of those toils attained. 
 But in the second place, it is exceedingly appalling 
 to us to be cut off in the beginning or the midst of 
 our days, because there often exists at that period 
 a total want of preparation for that future state into 
 which death shall introduce us. Let me not be 
 understood as here asserting, that with advanced 
 age there is always an accession of religious wis- 
 dom. That all who are permitted to attain length 
 of days are matured for celestial happiness. We 
 have seen the hoary head to be a crown of glory, 
 because it was found in the way of righteousness ; but 
 we have observed it to be attended with reproach, 
 and to become the occasion of sorrow to the good, 
 when associated with thoughtlessness, irreligion, or 
 vice. Still, attention to the concerns of another 
 world is that which we more confidently expect in 
 advanced than in early life. Seriousness seems to 
 be the natural attribute of the latter, as thought- 
 lessness of the former state. Acquaintance with a 
 world of sorrow, experience of the vanity of human 
 hopes on this side of the grave, some degree of 
 satiety in reference to worldly good, prepare the 
 mind to adopt the sentiments and to cherish the 
 hopes of religion. This discipline, however, the 
 young man has not undergone. He is left to the 
 37 
 
290 A FUNERAL DISCOURSE. SER. 25. 
 
 guidance of buoyant feelings, delusive anticipations, 
 and apprehensions concerning the serious duties of 
 life altogether erroneous. The monitions of heav- 
 enly wisdom are unattended to, from the presump- 
 tion, that at his time of life they are unnecessary. 
 He who is enamoured with the pleasures of the 
 world yet fresh and almost untasted, cares not for 
 the purer and higher, although graver enjoyments 
 which religion presents to his acceptance. He who 
 acts under the persuasion that the long continuance 
 of life is certain, feels not the necessity of providing 
 for evils which shall ensue upon its termination. 
 Thus it is that the necessity of dying occurs at a 
 period when it is unthought of or unprovided for ; 
 and while the young man is rejoicing in his youth, 
 and blessing himself in his heart, he is suddenly 
 summoned to the tribunal of judgment. Therefore, 
 will he exclaim in the bitterness of his heart, " Oh 
 my God, take me not away in the midst of my 
 days." 
 
 But I would again observe, that such a destiny 
 as we are contemplating is productive of melan- 
 choly feelings, even in those who have no peculiar 
 interest in it. It is thus, because there is an ap- 
 parent frustration of the work of nature's author. 
 One seems to be born, to live and to die. He has 
 not done what man is commonly empowered to do. 
 He has not fulfilled the destiny ordinarily assigned 
 to humanity. 
 
SER. 25. A FUNERAL DISCOURSE. 291 
 
 With this reflection is associated one of the most 
 mournful and embarrassing investigations in which 
 our minds can be engaged. God is eternal. His 
 power is illimitable. All parts of his creation are 
 continually under his view and control. Yet men 
 are perishing in multitudes, without cessation, often 
 prematurely. In some, sensation merely begins, 
 and, to our view, is extinguished. In others, there 
 are the dawnings of intellect, and darkness ensues. 
 Yet again, mind is effecting a bold development 
 of its powers, when its connection with the body is 
 dissolved. Wherefore is it thus ? One thing we 
 may be assured of. Troubles do not arise from the 
 ground. The afflictions of life are not fortuitous ; 
 death is the Almighty's minister ; all physical evils 
 exist with his concurrence and are employed for his 
 purposes. But while God is sovereign, and good 
 or evil alike is proceeding from his hand, yet does 
 he ever act in wisdom, righteousness, and goodness, 
 however imperfectly we may apprehend the reasons 
 of his dispensations. 
 
 In reference to these reasons, the inquiry resolves 
 itself into two branches the first respects the gen- 
 eral necessity of death ; the second, its occurrence 
 under particular circumstances. 
 
 1. The general necessity of death is the conse- 
 quence of the introduction of moral evil into the 
 works of God. Without transgression, would our 
 natures have been subject to dissolution in the 
 
292 A FUNERAL DISCOURSE. SER. 25. 
 
 painful, awful manner in which we now observe it 
 to take place ? Certainly not. For it is the dic- 
 tate of God's revelation, that " death entered into 
 the world by sin." The one is in a physical as 
 well as moral sense, the cause of the other. The 
 former is not only the penalty but the consequence 
 of the latter in the way of nature. For vicious 
 indulgences subject to disease and its fatal effects, 
 and the conduct enjoined by religious wisdom is 
 that which most conduces to long life. The gen- 
 eral principle, then, is true, that men die because 
 they are sinners. It is the divine will that our 
 moral degeneracy should be so punished, and upon 
 every human being this penalty alights. Yet this 
 necessity of dying to which we are all subject, 
 originates in the benevolence as well as in the jus- 
 tice of the Almighty. God does not intend us to 
 live here always ; yet has he not determined, that 
 the loss of temporal life shall be to us the loss of 
 all things. He destines us for a higher and nobler 
 existence, provided we use the means which he has 
 graciously provided for our attaining to it. Death 
 is not of necessity the extinction of our hopes, the 
 termination of our joys, the passage to gloom and 
 wretchedness. It may afford to hope its full frui- 
 tion ; it may give an unknown intensity and eleva- 
 tion to our happiness. The hour in which our very 
 being seems to be put into peril, is but the prelude 
 to immortality. 
 
SER. 25. A FUNERAL DISCOURSE. 293 
 
 It is therefore ordained, that man, after having 
 finished his career on earth, should appear on a 
 higher stage of existence ; that having here chosen 
 happiness or misery, in the obedience or disobe- 
 dience to which they are severally attached, he 
 should enter upon the enjoyment of the one or the 
 endurance of the other. 
 
 But, why is it in regard to some, that the career 
 of life is so soon run that the period of trial and 
 preparation for eternity, is so suddenly and prema- 
 turely terminated. There are various reasons 
 which, in reference to this fact, may be supposed to 
 operate. Some of these have respect to the dying 
 individuals themselves, others to the world in 
 general, from which they are taken, or to indi- 
 viduals more nearly connected with them. The 
 young may be removed from the evil to come. 
 Early piety may be spared a conflict with the 
 temptations and evils of life. A course of thought- 
 lessness and irreligion may be interrupted, and a 
 preparation for happiness induced, or the entrance 
 into eternity be made with an inferior amount of 
 guilt than would have been the consequence of a 
 prolongation of life. 
 
 These considerations respect the individuals them- 
 selves, to whom an extended enjoyment of human 
 life is denied. Upon others their example may be 
 made to exert a powerful and salutary influence. 
 It will serve to show that life is uncertain as well 
 
294 A FUNERAL DISCOURSE. SER. 25. 
 
 as brief that he whose plans are predicated on the 
 presumption of attaining the utmost limit of human 
 existence on this side the grave, may be deceived 
 cruelly and fatally. In proportion as dissolution 
 seems out of the course of nature, will be the force 
 of the impression made upon survivors. An evil 
 unlooked for is most appalling. And when disease, 
 rapidly and fatally terminating, occurs in the case 
 of one whose expectations of a long life appear 
 natural and reasonable, our attention is arrested 
 our feelings excited we cherish at least a mo- 
 mentary conviction that the fate we are contem- 
 plating, will surely, and may shortly be our own. 
 
 Such is the monition given us by the example of 
 every human being departing from this world but, 
 we become familiarized to these scenes, in the 
 mode of their ordinary occurrence, and it is only 
 when there is something peculiar and striking in 
 them, that they exert any permanent influence upon 
 our minds. Such a scene has recently been wit- 
 nessed in this community. This it was which has 
 occasioned the remarks which have been presented 
 to you, and which I would now apply to your 
 religious improvement. I have already suggested, 
 that the instance of mortality referred to, w 7 as 
 marked by no ordinary circumstances. It was not 
 an aged man whom we have lately seen descend 
 into the grave, in whom the powers of life had 
 been long and gradually exhausting, and to whom 
 
SER. 25. A FUNERAL DISCOURSE. 295 
 
 dissolution should have been the object of hourly 
 expectation. His was no fragile form, which 
 seemed inadequate to the exertions, and incom- 
 petent to sustain the ordinary ills of life. He had 
 not endured a wasting and protracted disease, 
 which afforded daily intimations of its sure and fatal 
 issue. He was cut off in the bloom and vigor of 
 youth. He had been nursed in the lap of pros- 
 perityhe was the subject of solicitude to a nu- 
 merous connection he was the object of affection 
 to many associates and of all this he was de- 
 serving. But, with the most flattering expectations, 
 with anticipations of long life as reasonable as could 
 be cherished by any human being, he was cut off 
 he perished suddenly. And why do we now revert 
 to this mournful dispensation. It is that the living 
 may derive benefit. The example as well as the 
 tongues of dying men, bespeak attention. And 
 even now, a voice seems to issue from the tomb, 
 declaring that not the firmness of manhood in its 
 prime not the greatest earthly prosperity not the 
 affection of a parent, exclaiming in agony, would ta 
 God I had died for thee, my son not the love, and 
 esteem, and prayers of numerous friends, could avert 
 the inevitable hour, or save him who was destined 
 to an early grave. 
 
 Oh how awful ! how striking is the lesson which 
 is thus afforded to us ! In life we are in the midst 
 of death vanity is inscribed upon all earthly pos- 
 

 296 A FUNERAL DISCOURSE. SER. 25. 
 
 sessions the most fearful calamities may be every 
 moment impending, while we are totally ignorant of 
 their approach. 
 
 The language then of the late awful visitation of 
 Providence is Be ye also ready, for in such an 
 hour as ye think not, the stroke of death shall come. 
 Let me therefore, most earnestly admonish and 
 adjure you to prepare diligently to meet your God. 
 The same necessity is laid upon us all ' And after 
 death the judgment.' 
 
 How much more wise and holy should we be, 
 could the impressions which are sometimes made 
 upon us, be rendered permanent. 
 
 Now therefore, that you can in some measure 
 estimate the precarious tenure of life the inse- 
 curity of its possessions, and the necessity of the 
 consolations and provisions of religion make your 
 determinations in regard to these all important 
 subjects. 
 
 The favor of Almighty God is more than 
 wealth more than distinction more than all 
 worldly enjoyment more than life itself. For life 
 is fleeting, and its possessions perish in an hour. 
 The time then, my friends, is short. God may 
 quickly call you to his judgment seat and re- 
 member, that without holiness no man shall behold 
 his face in peace. 
 
 Most earnestly would I press this subject upon 
 the attention of the young. Such are prone to 
 
SER. 25. A FUNERAL DISCOURSE. 297 
 
 imagine that a preparation for eternity is not a duty 
 which devolves upon them. But, ah ! how delusive 
 is their confidence ! Does not the mournful occur- 
 rence to which we have referred, demonstrate it ? 
 Does it not affectingly prove that the liability to 
 death belongs to every period of life. Let me, then, 
 beseech you to remember now your Creator in the 
 days of your youth. Consider that an awful judg- 
 ment is approaching. Reflect how suddenly it may 
 come. And endeavor to prepare for a peaceful 
 death, and a happy immortality. 
 
 
 
 38 
 
298 
 
 SERMON XXVI. 
 
 A FUNERAL DISCOURSE. 
 
 Preached December, 1825, in the House of Representatives, on the occasion of the death of 
 Messrs. James and Campble. 
 
 ECCLESIASTES ix. 5, 6. 
 
 For the living know that they shall die : but the dead know 
 not any thing, neither have they any more a reward ; for 
 the memory of them is forgotten. Also their love, and 
 their hatred, and their envy, is now perished; neither have 
 they any more a portion for ever in any thing that is done 
 under the sun. 
 
 THE states of life and death present themselves 
 to the imagination in strong contrast, and the 
 passage from the one to the other, is, of all the 
 trials which we are called to encounter, beyond 
 comparison, the most appalling. Evils not ex- 
 tending to the dissolution of the mysterious tie 
 connecting soul and body, require by no means the 
 same fortitude in order to a resolute endurance of 
 
SER. 26. A FUNERAL DISCOURSE. 299 
 
 them. There is no unknown condition upon which 
 we are called to enter. The suffering before us, 
 although severe, is distinctly conceived by the mind. 
 It is not of that undefined character which pertains 
 to every thing beyond the grave ; a character which 
 renders an anticipated calamity the more terrible, 
 on account of the opportunity which is thus afforded 
 for the imagination to exert its powerful influence. 
 But the troubles incident to life, are to be entered 
 upon immediately ; there is no land of darkness to 
 be gone through ; no apparent extinction of our 
 being first to take place. Mankind are spectators 
 of our conduct, and of their sympathies and ap- 
 plauses we are assured, while nobly sustaining the 
 pressure of temporal ill. But in the article of 
 death, ordinary consolations fail ; common supports 
 are ineffectual. We are doomed to sustain that of 
 which we have had no experience. We exchange 
 conditions the most opposite imaginable. We are 
 called to relinquish life for death. Let us for a 
 moment dwell upon the contrast. 
 
 What, then, is life ? It is to behold all the 
 wondrous productions of nature's Architect; to gaze 
 on the firmament bright with its suns and stars ; to 
 contemplate the earth smiling in beauty beneath 
 our feet ; to be refreshed by the pure breath of 
 heaven, and to enjoy the numberless blessings 
 which a beneficent Providence has scattered around 
 us. But life is not merely converse with inanimate 
 
300 A FUNERAL DISCOURSE. SER. 26. 
 
 nature, with an experience of the enjoyments con- 
 nected with it ; there is also implied an intimate 
 association with intelligent beings of our own 
 species ; in whose joys we sympathize, and from 
 an intercourse with whom we derive the most 
 heartfelt pleasure. There are all the charities of 
 home, all the joys of friendship, all the pure grat- 
 ifications derived from the acquisition and commu- 
 nication of knowledge, to shed a radiance over the 
 path which we traverse through this world. During 
 the present stage of our existence there is, more- 
 over, to be observed, an earnest devotion to the 
 toils of business, as well as an ardent pursuit of 
 pleasure. A generous concern for the welfare of the 
 human race, fills the bosom of the philanthropist. 
 The soul of the patriot glows with a noble zeal for 
 the advancement of his country's prosperity. Those 
 who are connected together by the ties of friendship 
 or kindred, are more specially interested to promote 
 each other's happiness ; and the operation of these 
 various feelings renders the world a theatre upon 
 which are exhibited sentiments pure and mag- 
 nanimous ; actions, praiseworthy and ennobling to 
 human nature. But life is not merely a state joyous 
 through the experience of present happiness, illu- 
 minated with the hope of higher blessings yet in 
 reserve, and dignified by the practice of virtue ; it 
 is often darkened by misfortune, and degraded by 
 crime. 
 
SER. 26. A FUNERAL DISCOURSE. 301 
 
 In considering the more odious exemplifications 
 of human character, we perceive men influenced by 
 hatred and envy, marring the tranquillity and hap- 
 piness of society, pursuing their selfish purposes, 
 and looking to their own aggrandizement. Yet 
 even in this view of the subject, taking life in its 
 good or its ill, it is a state of activity, of sensibility, 
 and of consciousness ; of noble or ignoble feeling ; 
 of virtuous or vicious conduct ; of high happiness or 
 painful disquietude. Now mark the change which 
 is effected. The transition is made from life to 
 death. The bustle has ceased. To the eye of an 
 observer, activity is gone ; sense slumbers ; con- 
 sciousness is extinct ; happiness is lost. There 
 remains but the outward form of that which thought, 
 and felt, and acted ; and, oh! how changed ! There 
 is a fearful stillness ; the brow and cheek are pallid ; 
 the eye is glazed and motionless. You may address 
 it, it answers not ; your bosom may be bursting 
 with agonizing sorrow, it is agitated with no re- 
 sponsive emotion. Even the nearest friends wish 
 removed from their view, an object so fitted to in- 
 spire sorrow for what is gone by, and dread of what 
 is yet to come. He who has passed beyond the 
 boundary of human life, has no more concern in all 
 that is done under the sun. " His children come 
 to honor, and he knoweth it not ; they sink into 
 decay, and he perceiveth it not of them." Mu- 
 tations, sad or joyful, take place in the little circle 
 
302 A FUNERAL DISCOURSE. SER. 26. 
 
 in which he mingled ; the great concerns of the 
 world move on, and he has neither agency in them, 
 nor knowledge concerning them. In this view it 
 does appear that the dead know not any thing ; 
 that their love, and hatred, and envy, are now per- 
 ished. And so far as respects this world, the prin- 
 ciple is incontrovertibly true ; and it is with this 
 reference, we must understand the statement of the 
 inspired writer. But extending our views beyond 
 the darkness which gathers around the tomb, we 
 are assured there is a state in which those who now 
 seem utterly dead, shall exist still shall know 
 much, and shall experience much. 
 
 Were a direct revelation from heaven concerning 
 a future state denied to us, the doctrine of our im- 
 mortality would yet be supported by arguments 
 neither few in number, nor inconsiderable in value. 
 To some of these I shall make a passing reference. 
 
 I. We may ground our first argument for the 
 soul's immortality, upon the fact that it is imma- 
 terial ; pure spirit, as contradistinguished from body. 
 We are fully apprised that there are those who 
 confound the attributes of mind and matter, and 
 who imagine that these substances are not essen- 
 tially different in their nature. It is also under- 
 stood how much learning and ingenuity have been 
 exercised upon this topic. Yet it is well known 
 that the profoundest intellectual philosophers have 
 always contended that the distinction in question is 
 
SER. 26. A FUNERAL DISCOURSE. 303 
 
 obvious and immutable. And we shall not, there- 
 fore, be guilty of presumption in asserting that the 
 adverse opinion is unsupported by any just principles 
 of philosophizing. It does not consist with our 
 present object, to enter upon a full discussion of 
 this subject ; and it does appear that the statement 
 of a single fact is alone necessary. 
 
 Neither mind nor matter are substances directly 
 perceived by the senses. They are known by the 
 intervention of their properties, and however prev- 
 alent may be the opposite notion, the one is quite 
 as mysterious as the other. 
 
 Matter is something which is extended, divisible, 
 impenetrable, inert. Mind is something which 
 thinks, wills, desires ; which loves or hates, which 
 is joyful or sad. Now it must be clear to every 
 man, that there is no analogy whatever between 
 these different classes of properties. It is therefore 
 utterly unreasonable to assert that two things are 
 identical, when all that is known concerning them 
 is of so opposite a character. The soul, then, is 
 not material ; consequently a simple, indivisible 
 substance. If so, the strong presumption is, that it 
 is immortal. And why ? 
 
 It does not appear that one particle of God's 
 material creation perishes, amid the endless suc- 
 cession of changes which are continually passing 
 under view. Take the instance of the human body. 
 At the period of death, its organization is destroyed ; 
 
304 A FUNERAL DISCOURSE. SER. 26. 
 
 the particles of which it is composed are separated ; 
 the complicated machinery is destroyed, but not 
 one element ceases to be. Nothing, then, in the 
 material world perishes ; it is subject to endless 
 mutations, but it still exists. It is therefore con- 
 trary to the whole analogy of nature, that the soul 
 should cease to be. Were its attributes the result 
 of material organization, the destruction of that 
 would involve the loss of those attributes. But the 
 soul being a simple substance, is incapable of dis- 
 solution. No accident can terminate its existence. 
 The direct volition of the creating Power is neces- 
 sary to its destruction. Instead, therefore, of ar- 
 guing that because in death the body perishes, so 
 must the soul likewise ; it is far more correct to 
 infer, that since not one particle of man's inferior 
 part sinks into non-existence, the soul also shall 
 survive, and think, and act, and have experience of 
 happiness or misery, when this glorious frame of 
 nature shall have passed away. 
 
 Again, this conclusion becomes exceedingly prob- 
 able, when we consider the actual progress of men 
 toward intellectual and moral perfection, and the 
 unlimited capacities for improvement which dis- 
 tinguish them. Let us bring under our view the 
 instance of a man who in mature life has fulfilled 
 the promise given by the early development of his 
 powers who is successively traversing new regions 
 of knowledge whose mental activity is untiring, 
 
SER. 26. A FUNERAL DISCOURSE. 305 
 
 and the results of it most honorable to human 
 nature. Let us add, that with genius and erudition 
 are associated religion and virtue. With these en- 
 dowments, he attains to elevated happiness himself, 
 and becomes a powerful agent in promoting the 
 general good. But after years of unwearied appli- 
 cation and indefatigable labor when he is ap- 
 parently just fitted for great usefulness when there 
 is no limit to his advancement yet presented to 
 view, he is cut off from the land of the living ! 
 And can we believe that in death all is lost ? Are 
 the noble energies of mind subdued ? Is the warm 
 current of feeling frozen up ? Is the patriot, the 
 philosopher above all, the virtuous and pious man, 
 become in no respect different from the clod of 
 earth upon which we tread ? If there be not an 
 hereafter, such is the mournful termination in which 
 issue all the labors, all the aspirations of men. 
 And this is to be observed not in one or a few in- 
 stances. Multitudes of minds exist merely that 
 they may begin to evolve their powers that they 
 may enter with ardor on the career of excellence 
 that they may successively make attainments which 
 only serve to introduce to other and higher ones, 
 and then perish in the morning or noonday of life. 
 What conclusion are we to derive from this fact ? 
 Certainly one most favorable to the principle which 
 we are establishing. For, believing that the Al- 
 mighty is infinitely wise, and that he has formed 
 39 " 
 
306 A FUNERAL DISCOURSE. SER. 26. 
 
 nothing in vain, we must also believe that the 
 present life is only the beginning a very small 
 portion of that endless existence which is assigned 
 to us. And it may be added, that a sure pledge of 
 this fact is furnished by the warm aspirations after 
 immortality felt by the virtuous, and the dread of 
 it which is experienced by the wicked. Let it not 
 be said that these feelings are the product of super- 
 stition. They are and have been universally ex- 
 perienced ; they are irresistibly impressed upon 
 human nature ; they are excited by the Divinity 
 which speaks within us. 
 
 The considerations which have been briefly re- 
 ferred to, might, in the absence of clearer evidence, 
 be sufficient to induce such a conviction of the 
 reality of a future state, as might become a rational 
 principle of action. But God has not left us to the 
 defective instruction to be derived from the light of 
 nature. He has revealed the truths essential to 
 our virtue and happiness ; and among these, is the 
 doctrine of a future life and a coming retribution. 
 With the sure and ample testimony of Jehovah's 
 word, our principle, that notwithstanding an ap- 
 parent cessation of being, the dead know much and 
 experience much, must be admitted without hesi- 
 tation. But concerning the particulars of that 
 knowledge or experience, we have no adequate 
 information. The gospel allows an obscurity to 
 rest over it, because the Almighty designed not to 
 
SER. 26. A FUNERAL DISCOURSE. 307 
 
 gratify our curiosity, but to furnish us with motives 
 to action, and encouragements to duty. And in the 
 latter view, the revelation of one great and general 
 principle is amply sufficient. It is this, " We shall 
 exist hereafter in happiness or misery, accordingly 
 as we have in this life acted in subservience or 
 opposition to the divine will." 
 
 Viewing death, therefore, not as the era of ex- 
 tinguished but of renovated being, as the precursor 
 of events deeply influencing our destiny, we are 
 prepared to feel how momentous is the reflection 
 contained in the text, " The living know that they 
 must die." Can any one doubt of this fact ? Your 
 fathers, w T here are they ? What has become of 
 nations and whole generations who have perished 
 from the earth ? Where are James and Campble ? 
 They are not before you in the vigor of life as at 
 the period of your former assembling together. 
 You do not even behold the sad relics of what 
 they were. The dark and quiet grave has become 
 their habitation. The lapse of one year has left 
 you in possession of life and happiness ; it has fixed 
 their destiny. They have no more portion forever in 
 all that is done under the sun. It is well, gentle- 
 men, that you do not permit their descent to the 
 tomb to pass unobserved. Respect for those who 
 have long co-operated with you in the discharge of 
 your important duties; affection toward those 
 whom you have loved as friends, and a due atten- 
 
308 A FUNERAL DISCOURSE. SER. 26. 
 
 tion to the Almighty's visitation, all concur in 
 enforcing the propriety of paying fit honors to the 
 dead, while the living may be taught their duty, 
 and be admonished that the hour of their trial is 
 also approaching. Yet the minister of Jesus Christ 
 does not feel it incumbent upon him to pronounce 
 an eulogy upon your respected and departed broth- 
 ers, however deserved it might be, or however cor- 
 respondent with the feelings of every bosom in this 
 assembly. The dead are not benefited by our 
 praises. Kindred and friends require no one to 
 instruct them concerning the greatness of their loss, 
 and you who have been less closely connected with 
 those of whom we speak, are far better acquainted 
 with their worth than he who now addresses you. 
 You have already given an assurance of your respect 
 for their memory, and regret on account of their 
 loss, and it is more important that I should endeavor 
 to make this visitation of divine Providence, an 
 instrument of good to you, by reminding you, that 
 to all of you the inevitable hour is approaching ; 
 that death is impending over you, and that an awful 
 judgment shall surely succeed. 
 
 Let me, in concluding, dwell a moment on this 
 all-important consideration. The time is coming 
 when you will feel it to be such. The most joyous 
 spirit among you will be sad when dissolution 
 approaches. Ambitions fire shall be extinct, pride 
 will be abased, talents and learning avail you 
 
SER. 26. A FUNERAL DISCOURSE. 309 
 
 nothing, and eloquence be dumb. Your connection 
 with this world shall cease ; its business or its 
 pleasure concerns you not. It can furnish to you 
 neither occasion of anxiety nor matter of consola- 
 tion. The favor of the Almighty will then be felt 
 to be the only and the sovereign good, for you will 
 pass before the judgment-seat of Christ, and your 
 unchangeable portion be pure happiness or unmiti- 
 gated wretchedness. How may you provide against 
 this crisis of your destiny ? How shall you be 
 enabled to lift up your head with joy and hope 
 amid the wreck of nature ? 
 
 I am not to say to you, that these objects will be 
 attained by being wise legislators, honest men, 
 worthy citizens, amiable in all social and domestic 
 relations. This is not enough. I am a believer in 
 the gospel revelation, and I address you as believers 
 also. I am persuaded that your character, and obli- 
 gations, and actual condition are such as are therein 
 described. I must, therefore, regard you as subject 
 to a melancholy corruption of nature, and as having, 
 in consequence of your transgressions, fallen under 
 the Almighty's displeasure. I cannot, therefore, 
 hope that you will die in peace and be happy for- 
 ever, otherwise than by using the prescribed means 
 of salvation, by access to God through the ap- 
 pointed Mediator. 
 
 Cherish, then, I beseech you, an abiding convic- 
 tion, that the career of life is run under the inspec- 
 
310 A FUNERAL DISCOURSE. SER. 26. 
 
 tion of infinite wisdom and holiness. Obey every 
 impulse to duty, whether it respects the welfare of 
 your fellow men, the honor of the great Being who 
 formed you, or your own eternal salvation. Avail 
 yourselves of the opportunities furnished to you by 
 the Almighty's forbearance and grace. Let the 
 redemption provided by his Son be the ground of 
 your hope, the purifying influences of his Spirit the 
 object of your prayers. And then, what though 
 life be precarious, death inevitable and dreadful, 
 and judgment not to be avoided you are secure 
 under all circumstances. This world will fade upon 
 your view, but you will pass into one infinitely 
 more glorious ; a short but gloomy night shall dawn 
 into a bright and eternal day ; and for the tempo- 
 rary loss of earthly friends, you will receive abun- 
 dant compensation in the exhaustless happiness 
 springing from the favor of God, eternal, all- 
 sufficient, all-merciful. 
 
311 
 
 SERMON XXVII 
 
 A FUNEkAL DISCOURSE. 
 
 MATTHEW XVI. 24. 
 
 Then said Jesus unto his disciples, If any man will come 
 after me, let him deny himself, and take vp his cross, and 
 follow me. 
 
 INSTANCES often occur in the evangelical history, 
 where the apprehensions of the disciples were ex- 
 ceedingly erroneous, and where, in consequence,, 
 their conduct was marked by much impropriety. A 
 striking exemplification of this observation is given 
 in the context. When their master announced to 
 them his approaching sufferings and death, the 
 communication was not received with sad and silent 
 submission. Peter, with his characteristic impetu- 
 osity, full of love to the person and zeal for the 
 cause of his Lord, yet utterly forgetful of the def- 
 
312 A FUNERAL DISCOURSE. SER. 27. 
 
 erence due to him ventured to indulge in strong 
 remonstrances. " Be it far from thee, Lord, this 
 shall not be unto thee." It was after rebuking this 
 ill-advised interference, and referring to the principle 
 in which it had its origin, that Jesus Christ ad- 
 dressed his disciples in the language of the text. 
 
 The object at present had in view, is to illustrate 
 this passage in its primary reference, and then to 
 consider it as applicable to ourselves. There are 
 two things involved in the text. In the 
 
 1st place What is implied in being a disciple 
 of Christ ? 
 
 2d : The encouragement to assume that character, 
 notwithstanding the difficulties which may present 
 themselves in the way. 
 
 I. Our Lord's reference here is to permanent 
 discipleship. " If any man will come after me " not 
 merely for a time seek my society, through curi- 
 osity ; but attach himself altogether to my person 
 and cause " let him deny himself, and take up his 
 cross, and follow me." 
 
 1. Let him be prepared in many instances 
 to act in opposition to his natural desires to 
 renounce his old prejudices to abandon all hope of 
 worldly distinction. To such sacrifices were they 
 called, who in the early ages of Christianity, became 
 professors or apostles of our holy religion. The love 
 of ease and a disposition to pleasure, are natural to 
 man but, how could they be indulged amid the 
 
SER. 27. A FUNERAL DISCOURSE. 313 
 
 storm of persecution, and while the world was yet 
 unconverted. During the earthly ministry of their 
 Master, danger was not so imminent as it afterward 
 became. But the accomplishment of his sufferings 
 was the beginning of their trials. They underwent 
 labors sustained privations and encountered evils 
 most appalling to flesh and blood. They thus at 
 once denied themselves, took up their cross, and 
 imitated their Master in the active usefulness of 
 their lives, and in their extreme devotion to the 
 service of the gospel. 
 
 And, in attending on duties so arduous, did they 
 labor in vain ? In their distress, had they no con- 
 solation ? Was it unmingled, unmitigated evil, 
 which they endured? By no means. Although 
 the course which they accomplished was marked by 
 toils innumerable although its passage was through 
 gloom and its termination was frequently in pre- 
 mature and violent death they were happy they 
 had reason to glory, even in tribulation futurity 
 contained in its bosom abundant compensation for 
 all their distresses. A day of retribution was 
 coming. The Son of Man should appear in the 
 glory of the Father, with his angels, and reward 
 every man according to his works. And then, 
 whosoever shall in the present world have saved his 
 life, in violation of religious duty, and in opposition 
 to conscience, shall lose it eternally. But, who- 
 soever shall have incurred death for the sake of 
 40 
 
314 A FUNERAL DISCOURSE. SER. 27. 
 
 Christ, shall be rewarded with an eternal existence 
 in happiness. 
 
 The general instruction then, to be derived from 
 this passage is That it is our duty to make a 
 profession of faith in Christ, and to act con- 
 sistently with that profession and that there are 
 the most forcible motives to induce a performance 
 of this duty. 
 
 It is our duty to make a sincere profession of 
 religion. Yet it is an arduous duty. Our corruption 
 throws many obstacles in the way of our entrance 
 on a life of piety and still continues to embarrass 
 us in our progress, when the first difficulties are 
 surmounted. Cherished pleasures, incompatible with 
 the service of God, must be relinquished evil 
 passions, however long indulged, must be subdued 
 exercises for which the natural heart has no relish, 
 must be engaged in and, instead of living in 
 thoughtlessness or impiety, we must in spirit 
 worship our heavenly Father we must meditate on 
 his precepts and embrace his promises. We must 
 receive the Redeemer in all his offices regarding 
 his instructions, and obeying his precepts, while we 
 repose in the most unlimited manner on his atone- 
 ment. 
 
 Now, to such beings as we are, prone to be lovers 
 of pleasure more than of God swayed by de- 
 pravity and averse from the exercises of devotion 
 and the duties of religion the undertaking to which 
 
SER. 27. A FUNERAL DISCOURSE. 315 
 
 we are called is a formidable one in itself and, 
 viewed in connection with the natural inclinations of 
 our hearts, would be deemed impracticable. And 
 for this reason it is that the influences of the Holy 
 Spirit are necessary for the renewal of our souls, in 
 order that those who have been the servants of sin, 
 should become the servants of righteousness those 
 who have been alienated from God, should sincerely 
 love him those who have been neglectors of the 
 gospel salvation, should cordially embrace it. 
 
 But, in the progress of conversion, or during the 
 continuance of those feelings which seem to promise 
 this result, after the judgment is convinced that the 
 path of piety is the only path of safety, and when 
 the heart no longer cherishes an opposition to it, 
 still there are difficulties felt in making the final 
 decision in actually passing out of the world, and 
 becoming separated from its evils ; its forgetfulness 
 of God ; its ensnaring and dangerous pleasures ; its 
 inattention to the things which are unseen. The 
 mind vacillates in uncertainty ; the sense of duty 
 impels to action but our purpose is infirm, and 
 clogged by the unsanctified affections which still 
 exist in our bosoms, and every difficulty which 
 stands in our way, is magnified into most unrea- 
 sonable importance. 
 
 What then are the circumstances which induce 
 this hesitation in adopting the course of conduct 
 which duty and interest alike enjoin ? We have 
 
 
A FUNERAL DISCOURSE. SER. 27. 
 
 not to face the evils, nor to encounter the trials, 
 which the primitive Christians endured much less 
 those which were the portion of the apostles of our 
 religion. Neither our own early imbibed prejudices, 
 nor the sentiments of the world, nor the constituted 
 authorities, are now in opposition to Christianity in 
 general. A profession of it, subjects us to no disa- 
 bilities nor involves us in any corporeal suffering. 
 But, amid these favorable circumstances, it is still 
 true, that the course of the world is widely diverse 
 from that which must be pursued by the Christian 
 and in passing from the former into the latter, we 
 have to make some sacrifices, which although in- 
 trinsically nothing, are nevertheless, in our view 
 somewhat appalling. A great and sudden change 
 of conduct must in every instance, be the result of a 
 vigorous effort and when this can be made with 
 the entire concurrence of the judgment and affec- 
 tions yet, the being placed before the world in an 
 attitude entirely new, is to many considerably em- 
 barrassing. Add to this, that former associates 
 stare upon us that we may become objects of 
 thoughtless ridicule, or of malicious sarcasm. And 
 why is it so ? Is not wisdom is not true dignity 
 is not every thing that is amiable, combined in the 
 Christian character. It is strange that many who 
 neither attempt to deny the truth of scripture dec- 
 larations, nor the obligation of scripture duties, 
 endeavor notwithstanding, to place in a ridiculous 
 

 SER. 27. A FUNERAL DISCOURSE. 317 
 
 light those who are determined to act consistently 
 with the dictates of duty and, as in their inter- 
 course with the vicious, some become ashamed of 
 the reputation of virtue so among the thoughtless, 
 others become afraid of the imputation of serious 
 piety. But as in reference to the fiery persecution 
 which they were called to undergo, our Lord ad- 
 monished his hearers to fear not those who can 
 destroy the body, and after that have nothing which 
 they can do ; but to fear Him who could destroy 
 both soul and body in hell so I would now ad- 
 monish you all not to let any temporal considerations 
 whatever, interfere with the performance of a duty 
 of the last importance. Be willing to make any 
 sacrifice of your ease, of your worldly reputation, 
 of your strongest inclinations, thankful that God has 
 not called you to a severer trial. It is only necessary 
 that you be reminded that your eternal interests are 
 at stake. 
 
 Salvation only belongs to the Christian. Will 
 any proof of this be needed ? The very record that 
 reveals a heaven to come, limits its enjoyment to the 
 humble and obedient believer. But who is such an 
 one, unless it be he who follows Christ who as- 
 sumes a gospel profession. 
 
 There may be some whose feelings are pious, and 
 who have obtained hope in God, that are yet without 
 the pale of the visible church. But if they long 
 continue thus, their conduct is very unwise and 
 
318 A FUNERAL DISCOURSE. SER. 27. 
 
 exceedingly criminal. It is very unwise, because 
 they exclude themselves from the consolation, and 
 strength and encouragement which may be derived 
 from a participation with believers in the peculiar 
 ordinances of the gospel. It is highly criminal, 
 because our Redeemer requires an open recognition 
 of his authority, and reason prompts to the con- 
 clusion, that if we love the cause of God, we would 
 not withhold from it even the feeble support which 
 might be derived from such avowed advocates as 
 ourselves. 
 
 A sincere profession of the gospel, therefore, with 
 a life in consistency with it, presents the only course 
 which can be safely traversed through life. It is 
 the inheritance of eternal life which we seek. Is 
 there any thing which can be brought into compar- 
 ison with it ? There is not. " For what would it 
 profit a man, were he to gain the whole world and 
 lose his own soul?" Surely I need not dwell on 
 this momentous consideration. The loss of the soul 
 is the loss of happiness through ages which cannot 
 be numbered, and which shall never end ; and this 
 is the awful penalty incurred by those who prefer 
 the transient gratifications of sin to the Almighty's 
 favor. And how astonishing that there should be 
 such a preference. For what is time to eternity? 
 the joys or sorrows of the one to the blessedness or 
 wretchedness of the other ? 
 
 With this good and this evil in prospect, you are 
 
SER. 27. A FUNERAL DISCOURSE. 319 
 
 now called upon to make your deliberate and solemn 
 election. The question in respect to you is not 
 whether you will choose misery now, in order to 
 secure felicity hereafter ; no such severe alternative 
 is presented to you. The conduct to which you are 
 called, requires no such painful sacrifice on your 
 part. In saving your souls, you may still possess 
 all that is valuable in life. Choose, therefore, 
 in this most important concern choose life, and 
 quickly, or you may not be permitted to do it at all. 
 We are accustomed often to warn you of the pre- 
 carious tenure of life ; but while our admonitions fall 
 on your ears, they do not affect your hearts. Yet 
 at this time they may, for we have had immediately 
 under our view an awful and melancholy exempli- 
 fication of the truth that " all flesh is as grass ; " 
 and we may be prepared to feel how wise is that 
 caution, " Boast not thyself of to-morrow, for thou 
 knowest not what a day may bring forth." It is but 
 a short time since we last assembled in this house 
 of God. There was one who then engaged with 
 us in our solemn worship ; who, to all appearance, 
 was as much assured of the continuance of life as 
 any one of us ; and who knew not that she was for 
 the last time listening to the words of eternal life. 
 Here we beheld her ; and on the third day we 
 were called to visit the house of mourning. The 
 instrument of the Almighty had performed its office. 
 The soul had fled from its earthly habitation ; and 
 

 320 A FUNERAL DISCOURSE. SER. 27. 
 
 *\ vt" 
 
 among a numerous family, there was lamentation, 
 and weeping, and wo, at the desolation of their 
 happiness. 
 
 Brethren, has not the Almighty in this dispen- 
 sation, addressed to each one of us a warning voice ? 
 Shall we still remain insensible ? Amid all the 
 monitions of approaching danger, shall the day of 
 the Lord yet surprise us ? What has been, may 
 occur again ; and some one of us may as suddenly 
 be called to the Almighty's presence, as was our 
 departed friend. And who shall that one be ? It 
 is to us unknown ; and amid this awful uncertainty 
 it becomes each one of us to act as if himself were 
 the individual whose doom is fixed. And it is true 
 that the inevitable hour is rapidly approaching us 
 all. We must all stand before the judgment-seat of 
 Christ ; and who may abide in the day of his 
 coming ? Those only who become interested in 
 the salvation now offered through the redemption of 
 Jesus ; who deny themselves, and take up their 
 cross and follow him. 
 
 Let such be our conduct, my friends ; and should 
 sorrows come, they will not find us unprovided for 
 them ; the prospect of death, though awful, shall 
 not fill us with despair ; and on the day of judgment 
 we shall hear our Lord's approving voice, " Come, 
 ye blessed of my Father, inherit the kingdom pre- 
 pared for you from the foundation of the world." 
 
321 
 
 SERMON XXVIII. 
 
 A SERMON FOR THE NEW YEAR. 
 
 Preached January 1, 1825. 
 
 .*)!}a$}8fy:9 i-yo io r. w 911 1 9ltf)ft8floo 
 
 HEBREWS Xl. 13. 
 
 confessed that they were strangers and pilgrims on 
 the earth. 
 
 THE terms in which the ancient patriarchs spoke 
 of the present life are remarkable. They did not 
 regard this earth as their home. They considered 
 their existence in the world that now is, as a 
 pilgrimage, a sojourning in a foreign land, where 
 progress was continually making towards their final 
 home. They were not satisfied with an earthly 
 inheritance. They looked forward to a better 
 because a heavenly country. As an evidence of the 
 existence of this sentiment, take the answ r er of the 
 patriarch Jacob to the king of Egypt " The days 
 of the years of my pilgrimage are an hundred and 
 41 
 
322 NEW YEAR'S SERMON. SER. 28. 
 
 thirty years ; few and evil have the days of the 
 years of my life been, and have not attained to the 
 days of the years of the life of my fathers, in the 
 days of their pilgrimage." To this we may add 
 the declaration of Israel's king and prophet " We 
 are strangers before thee and sojourners as were all 
 our fathers, our days on the earth are as a shadow 
 and there is none abiding." 
 
 To show that there is great propriety in the 
 representation would not be a difficult task. In the 
 first place reflect on the short continuance of human 
 life, when contrasted with that duration which shall 
 constitute the whole term of our existence. Men 
 have lived for centuries, and their days have now 
 become limited to the general measure of fourscore 
 years. But in the former case, as in the latter, 
 their lives are as an handbreadth when compared 
 with the ages on ages, during which the inhabitants 
 of another world shall exist. Let us take the case 
 of an individual who died in the earlier period of 
 the world ; let us estimate the years which have 
 passed since that event ; let us pass through many 
 intervening centuries to the period when the present 
 state of things shall no longer exist ; let us extend 
 our views as far as possible into that eternity which 
 is to come, and let us imagine the inquiry addressed 
 to such an one. In what light, while taking a 
 retrospect of your existence, do you regard that 
 portion of it which was spent on earth, and what im- 
 
SER. 28. NEW YEAR'S SERMON. 323 
 
 portance do you attach to it? He would answer, as 
 a term of probation in which eternal life was either 
 to be lost or won, it is an era awfully interesting 
 never to be forgotten. But as respects its duration 
 and in regard to the degree of concern which should 
 be felt in relation to its events, it no more presses 
 upon his remembrance, than a night of agreeable or 
 disagreeable accommodation on a journey exists in 
 the recollection of the traveller who has long since 
 reached his wished-for home. And it is in this 
 manner that human life shall hereafter exist in the 
 memory of us all ; it is thus we should now re- 
 gard it. 
 
 Moreover, the fact that we are " strangers and 
 pilgrims on the earth," will farther appear from the 
 total want of permanency characteristic of our pos- 
 sessions and of our joys. However desirable may 
 be the circumstances under which we are placed 
 however disposed we may be to indulge in repose, 
 and to be satisfied with our present portion this is 
 not permitted to us. No one knows when the 
 warning to depart shall be given when life's almost 
 untasted feast shall be hastily abandoned. We are 
 perpetually hurried onward to the accomplishment 
 of our destiny. The joys of yesterday may not re- 
 turn to-day or to-morrow. From infancy we pass 
 to manhood to old age to the darkness and 
 silence of the tomb. And the issue of all in regard 
 to the pious man, is an entrance on a world which 
 
324 NEW YEAR'S SERMON. SER. 28. 
 
 shall not pass away on the enjoyment of happiness 
 which shall not fail on a state of being where 
 shall exist in full perfection all the endearing attri- 
 butes of home. There, sorrow shall not come ; 
 painful vicissitude will be unknown. There is 
 therefore something exceedingly striking and appro- 
 priate in the designation of life as a journey. It is 
 so in reality ; and while passing through it we are 
 on a pilgrimage, the accomplishment of which will 
 be attended by the most delightful or calamitous 
 results to us, accordingly as we are received into 
 the kingdom of heaven, or have our portion assigned 
 to us among those who have not obeyed the gospel 
 of our Lord Jesus Christ. 
 
 From this view of the subject, many interesting 
 and important reflections arise. We do not now 
 prosecute them. We have in view a specific ob- 
 ject, and we shall attain this by attending to the 
 following inference from the statement which has 
 been made. " It is wise at certain stages of our 
 career, and after particular intervals of time, to call 
 ourselves to an account to take a retrospect of the 
 past to look into futurity, and to mark out for 
 ourselves such a course of conduct as may be con- 
 sistent with duty, and conduce to our own well- 
 being." 
 
 The finished revolution of one year and the com- 
 mencement of another, invite our minds to medita- 
 tions which may be appropriate to the season. 
 
SER. 28. NEW YEAR'S SERMON. 325 
 
 Life is a journey, to the termination of which, at 
 an earlier or later period, we must all look. One 
 stage of that journey is now accomplished. We 
 are entering upon another. Let us pause to review 
 the occurrences of the past. The retrospect will 
 in most instances be productive of mingled emotions. 
 There are things which we can remember with joy, 
 and there are those which we recollect with sorrow. 
 Mercies have been received and privileges enjoyed ; 
 schemes of happiness baffled, and hopes withered. 
 Yet from them all, may wisdom derive matter for 
 instruction, and motives to gratitude. The same 
 Almighty hand which formed us, has guided us 
 through the dangers of the past life and its enjoy- 
 ments have been preserved to us, and amid the 
 numerous examples which have been given of the 
 fragility of human existence, it has not been our lot 
 to furnish any one of these. To us it has been 
 assigned to continue the career of life, and to pluck 
 the various pleasures which, on all sides, woo our 
 acceptance. Whether derived from sense, from 
 taste, from intellect, from the pure affections of 
 our nature, numberless enjoyments have irradiated 
 our path, and perhaps no calamity has visited us 
 which has produced a gloom in our minds more 
 abiding than the hour which gave it birth. If, in 
 respect to his dispensations toward you the Almighty 
 has crowned the year with his goodness, your obli- 
 gation to cherish gratitude and love toward him is 
 
326 NEW YEAR'S SERMON. SER. 28. 
 
 too obvious to require mention. Considered in 
 itself, jour lot has been most happy ; contrasted 
 with the portion of others, it has been a singularly 
 blessed one. For to the great mass of mankind, a 
 mingled cup is presented, and he who rejoices in 
 one hour may mourn in the next. And to this 
 statement it may be that the experience of many 
 of you has been conformed. In looking back on 
 the path which you have hitherto pursued, there 
 are many verdant and blooming spots where you 
 would have been pleased to loiter for many a day, 
 and which now, in remembrance, are refreshing to 
 the soul but these have occurred at intervals more 
 or less extended ; between them are presented to 
 memory's eye arid wastes and rugged and toilsome 
 passes through which you have hurried with disgust 
 or in which you have been beset with difficulties 
 and involved in gloom, perplexity, and anguish. 
 
 The year, which has gone by, may furnish you 
 with some of these painful recollections. Schemes 
 for the attainment of happiness may have been 
 originated, matured, and blighted within this short 
 period. With painful effort of thought you may 
 have projected your enterprises, with assiduous 
 labor prosecuted them, and to the full confidence of 
 success has succeeded the bitterness of disappoint- 
 ment. Dearly-prized comforts and fondly-cher- 
 ished hopes have also flown. The time is not far 
 gone when there were human beings to whom our 
 
SER. 28. NEW YEAR'S SERMON. 327 
 
 hearts have been joined in the closest affection, 
 whom we have regarded as benefactors, cherished 
 as the partakers of our every joy and sorrow, or 
 looked to with the joy and fondness arising from 
 the reflection, that in them we were in a certain 
 sense, destined to live again. They were ! but 
 where are they now ? " All flesh is as grass, and 
 all the glory of it as the flower of grass." But 
 although affliction is painful in the experience of it, 
 and bitter in its recollection, yet there is, oftentimes, 
 a blessing connected with it. The strokes of the 
 Almighty often soften and purify the heart, and they 
 are also designed for our admonition. 
 
 But what is our object in referring to the sorrows 
 which we have experienced ? Is it again to lay bare 
 the wounds which have been imperfectly healed ? is 
 it to renew the sufferings which the soothing influ- 
 ence of time has moderated ? It is not. It is to 
 teach you an important lesson which cannot be 
 too often reiterated That we are not to take 
 up our rest in this world. All our experience shows 
 the futility of the attempt. The inconveniences, 
 sorrows, bereavements of this state, are all designed 
 to wean us from life, and to render the awful con- 
 clusion of it less the object of dread. 
 
 But there is a view which may be taken of time 
 that is past, which is far more important than that 
 which refers to the quantity of enjoyment or suffer- 
 ing which has distinguished it. There is the 
 
328 NEW YEAR'S SERMON. SER. 28. 
 
 remembrance of duties performed or neglected, of a 
 system of means in operation for our spiritual im- 
 provement, which has been efficacious or otherwise. 
 Professors of the religion of Jesus Christ, what is 
 the testimony of your consciences in regard to this 
 matter. According to your faith, the kingdom of 
 heaven is the abode to which you are tending ; there 
 should your hearts be, for there is your greatest 
 treasure. But what are the evidences of your ad- 
 vancement toward this glorious and happy destina- 
 tion. They are " a patient continuance in well- 
 doing;" "a growing in grace and in the knowl- 
 edge of Jesus Christ your Saviour." Have you 
 exhibited these evidences ? The ordinances of the 
 sanctuary have been attended on from Sabbath to 
 Sabbath ; day after day the divine messages of 
 grace have been addressed to you ; you have been 
 admonished of your duty and encouraged to its per- 
 formance. From the enjoyment of these privileges, 
 progress in religion is to be anticipated. Do you 
 now, therefore, possess more of the spirit of Christ, 
 do you more carefully walk in his footsteps, are you 
 more distinguished by that holiness, the attainment of 
 which is the great object of the divine dispensations 
 toward you ; or are you stationary in your spiritual 
 course; or have you receded from the advances which 
 once you had made. These questions are of great 
 importance, and according to the answer which may 
 be given, you should rejoice or lament, for another 
 
SER. 28. NEW YEAR'S SERMON. 329 
 
 year has flown and you have approached so much 
 nearer the term of your probationary state. But 
 of you who are still inattentive to religious duty, I 
 would ask, whither are you tending, and what is 
 the progress w r hich you have made ? Every year 
 which you have hitherto lived, you have been de- 
 parting wider and wider from the path of duty and 
 happiness ; and this deviation will most assuredly 
 issue in irretrievable wretchedness. It is time now 
 to endeavor to retrace your steps it is proper that 
 you lament over your ruined happiness that you 
 deplore your past errors and endeavor to amend 
 them, and that you now select as your highest and 
 dearest object, that which is most worthy the atten- 
 tion of one who is destined to live forever. 
 
 The present season is, however, not merely one 
 in which the past may be reviewed with profit ; it 
 is one at which we naturally look into futurity, 
 form anticipations in regard to its events, and project 
 plans for the regulation of life. The first reflection 
 in view of the future which strikes our minds, re- 
 lates to the great uncertainty which characterizes 
 it. What are the events which lie concealed in its 
 bosom, we know not. The observation is a very 
 trite one, but it is of great importance. It deserves 
 at all times to be present with our minds. Of all 
 those who have now met together in the house of 
 God, how many will reassemble at the expiration of 
 another year ? In regard to those to whom it shall 
 42 
 
330 NEW YEAR'S SERMON. SER. 28. 
 
 be permitted to do so, through what vicissitudes 
 may they not pass ! In regard to others to whom 
 this is denied, what is their condition ? They will be 
 concealed from our view. What may be their por- 
 tion how delightful or how awful, who can tell ! 
 
 Another reflection which arises from this view of 
 the uncertainty of things future, is "that it is the 
 attribute of wisdom to mark out and pursue that 
 course of conduct which will provide for our security 
 under all circumstances." The continuance in a 
 neglect of the great duties of religion, is not such 
 a course. The procedure may be a safe one under 
 certain supposed circumstances. It may be so if 
 Hfe be extended, and other seasons for repentance 
 be afforded. It is awfully dangerous in the event of 
 death taking place, and judgment being entered 
 upon. And to presume upon that as certain, which 
 is the most uncertain of all things, is the most ex- 
 treme folly. 
 
 But a close attention to our spiritual welfare, to 
 the salvation of our souls, will prepare us for any 
 event. With the possession of true religion, come 
 life or death, we are happy. Be it a matter of in- 
 difference when this clay tabernacle shall become 
 utterly ruined. Rather be its dissolution the object 
 of hope ; for this mortal shall then put on immor- 
 tality the habitations of earth shall be exchanged 
 for an " house not made with hands eternal in the 
 heavens." 
 
SER. 28. NEW YEAR'S SERMON. 331 
 
 Let us now, therefore, propose it to ourselves as 
 our first and highest object, to secure a safe issue to 
 the journey of life. This will be done by obtaining 
 reconciliation with that glorious Being whom we 
 have deeply offended by becoming interested in 
 that all-sufficient Redeemer who has gone to pre- 
 pare in his Father's house habitations for those who 
 love him and await his final appearance, and by ac- 
 quiring that holiness, without which no man shall 
 see God in peace. And let us then, in subordina- 
 tion to this ultimate object, while our lives are 
 spared on earth, be occupied with plans for our im- 
 provement, intellectual as well as moral ; for the 
 promotion of our happiness for the advancement 
 of that of our fellow creatures. He is most worthy 
 of regard, who cultivates his faculties to the highest 
 degree of which his nature is susceptible, and who 
 employs them in diffusing happiness around him ; 
 and he who acts thus, purchases for himself the 
 highest and purest enjoyments. Let therefore the 
 purposes of good which are conceived or strength- 
 ened in your minds, mark this as an era to which 
 your thoughts may at a future day recur with 
 pleasure, and which shall sustain a prominent sta- 
 tion in the retrospect of life which shall be taken 
 by the spirits of the just made perfect. A few 
 more revolving years shall pass, and this earth will 
 know you no more forever. Other successive revo- 
 lutions will bring on the consummation of all things 
 
332 NEW YEAR'S SERMON. SER. 28. 
 
 spoken of by the prophets. Then will Jehovah's 
 purposes be accomplished the visible heavens will 
 depart as a scroll when it is rolled together the 
 earth will be removed from its place and consumed 
 a new heaven and new earth shall be revealed, illu- 
 minated by the divine glory, and inhabited by the 
 myriads of souls which have been redeemed. May 
 the God of mercy grant to us all an everlasting in- 
 heritance in his kingdom. 
 
333 
 
 SERMON XXIX. 
 
 ON NEGLECT OF RELIGION 
 
 ACTS xvii. 32. 
 
 And when they heard of the resurrection of the dead, some 
 mocked : and others said. We will hear thee again of this 
 matter. 
 
 THE great Apostle of the Gentiles had, from an 
 incidental occurrence, taken occasion to address the 
 people of Athens upon a subject important in itself 
 and interesting to all men. He had observed with 
 grief their idolatrous practices, and remarking an 
 altar inscribed " to the unknown God," he was 
 powerfully excited to proclaim to them the exis- 
 tence of Him, who, indeed, appeared to be unknown 
 to them both in his own character, and in the nature 
 of the worship which he required. 
 
 The duties which they owed to the Almighty, 
 grounded on the fact of their deriving from him 
 
334 NEGLECT OF RELIGION. SER. 29. 
 
 life and breath and all things, were urged upon 
 their attention. These were enforced by the con- 
 sideration of the more perfect revelation which God 
 had at that time given of himself, commanding all 
 men every where to repent, and declaring that he 
 would judge the world in righteousness, of which 
 he had given assurance to all men in that he had 
 raised up Christ from the dead. The result 
 which attended this preaching of the Apostle was 
 by no means of an encouraging character. " For 
 when they heard of the resurrection of the dead, 
 some mocked, but others said, we will hear thee 
 again of this matter." And is not this the recep- 
 tion which the preaching of the gospel meets with 
 in every age ? For while some attend, with rever- 
 ence and concern, to the declaration of God's will 
 and the exhibition of the way of salvation, there are 
 others who care not for these things, and thus scoff 
 at them ; or who, not wishing to regard them at 
 this time, postpone the consideration of them to a 
 distant period. 
 
 The design of the present address, is to suggest 
 to each of these classes such reflections as appear 
 calculated to produce a conviction of the impropriety 
 and danger of the conduct which they adopt. And, 
 in the first place, I would address myself to those, 
 who, entirely insensible to the evils attendant on 
 their natural condition, have no idea of the neces- 
 sity of repentance. If it be said, that in the multi- 
 
SER. 29. NEGLECT OF RELIGION. 335 
 
 tude of those, who, in lands professedly Christian, 
 attend on the ministry of the gospel, there are few 
 thus totally regardless of religion ; if this be alleged, 
 let the following considerations be attended to. If 
 we observe persons rarely attending on the ordi- 
 nances of God's house ; if we perceive them when 
 occasionally there, destitute of reverence, and hav- 
 ing thoughtlessness depicted on their countenances 
 and expressed in all their deportment, what shall 
 be said of such persons ? that they have even a 
 common respect for religion or any sense of its im- 
 portance ? Certainly not. Moreover, if such per- 
 sons attend on the worship of God merely to spend 
 a portion of time which hangs heavily on their 
 hands, shall we say that they have any conception 
 of the real design of this worship, any apprehension 
 that they can derive benefit from it ? Or if we 
 perceive that their sole object in attending the 
 ministry of the word, is to be delighted with the 
 brilliance of eloquence, or with subtilty of disquisi- 
 tion, or with the ostentation of science, and that 
 W 7 here these do not exist, or exist in a moderate 
 degree, the simple truths of the gospel have no 
 attraction can we refrain from pronouncing con- 
 cerning such that they are far, very far, from pos- 
 sessing that conviction of the certainty and im- 
 portance of divine truth, which will dispose to its 
 cordial reception ? 
 
 Upon such I would fain produce a conviction of 
 
336 NEGLECT OF RELIGION. SER. 29. 
 
 guilt and an apprehension of danger. And, in the 
 first place, they are entreated to reflect on the good- 
 ness shown to them by that God whose worship 
 they neglect, or whose institutions they contemn. 
 As their Creator, all reverence and devotedness are 
 due to him. But beyond this, has he ever left them 
 without a witness of his goodness ? Does not his 
 bounty flow to them in a rich and inexhaustible 
 stream ? The very things which occupy their 
 exclusive attention, and for which the soul is put in 
 jeopardy, are an evidence of the goodness of Him 
 " who giveth us richly all things to enjoy." To 
 love the creature in subordination to the Creator, is 
 not forbidden ; to pursue temporal good consistently 
 with the performance of higher duties, is altogether 
 praiseworthy and to enjoy with temperance and 
 gratitude the blessings of Providence, is an accept- 
 able tribute to Him who made us. 
 
 But, when God is not thus regarded ; when men 
 not merely forget him, but profane his sacred 
 ordinances ; is not their guilt to be accounted awful ? 
 Shall they not expect terrible recompense from his 
 hands. 
 
 The human race is deeply criminal, and yet God 
 exercises forbearance they are still ungrateful, and 
 he has, notwithstanding, provided redemption for 
 them he hath " so loved the world, that he gave 
 his only begotten Son, that whosoever believeth in 
 him, should not perish, but have everlasting life." 
 
SER. 29. NEGLECT OF RELIGION. 537 
 
 In view of these things, and with the gospel 
 sounding in their ears, let the thoughtless or unbe- 
 lieving beware how they act. It is said by an 
 inspired man " How shall we escape if we neglect 
 so great salvation." And again, " He that despised 
 Moses' law died without mercy ; of how much 
 sorer punishment shall he be thought worthy, who 
 hath trodden under foot the Son of God, and 
 counted the blood of the covenant wherewith he 
 was sanctified, an unholy thing." If such be the 
 guilt attendant on this course of conduct, is there 
 any one who can deliberately persevere in it ? 
 Wretched sinner, will you court your destruction ? 
 Have you an arm like God, and can you contend 
 against the Almighty ? Has he denounced against 
 the despisers of his authority, that they shall lie 
 down in sorrow ; and having threatened, will not 
 judgment follow? 
 
 With awful apprehensions will guilty mortals be 
 filled in that day when the heavens shall pass away 
 with a great noise, and the elements shall melt with 
 fervent heat. And under these apprehensions, they 
 will have no ground of encouragement. For God 
 has declared to such as they are, " Because I have 
 called and ye refused ; I have stretched out my 
 hand and no man regarded ; I also will laugh at 
 your calamity, I will mock when your fear cometh 
 when your fear cometh as desolation, and your de- 
 struction as a whirlwind." 
 43 
 
338 NEGLECT OF RELIGION. SER. 29. 
 
 As surely as God has spoken to men, these 
 representations are correct ; but, since there are 
 some who do not admit the authority of revelation, 
 it will be of advantage to them to be admonished of 
 their duty in respect to this matter. 
 
 It is then a principle which I presume will not be 
 questioned, that there is no impossibility of God's 
 revealing himself to men. With this observation 
 premised, it is stated that there is a system of 
 religion claiming a divine origin, which has pre- 
 vailed to a great extent for many ages ; to which a 
 great number of the most learned and candid men 
 have cordially assented, and which professes to be 
 supported by evidence of such a nature as is open to 
 the examination of all. It may also be remarked 
 that this system has contributed much to improve 
 the social condition of man, as well as to promote 
 his individual virtue and happiness. Of these facts 
 there can exist no reasonable doubt they are 
 admitted by the most candid opposers of the gospel, 
 and are apparent from the tenor of history and our 
 own observation. 
 
 It is not at this time designed to touch at all 
 upon the evidences of Christianity it is only re- 
 quested that the statements just made be remem- 
 bered. The inquiry is now proposed What is the 
 duty of those who yet unimpressed with the au- 
 thority of revealed religion, profess a desire of 
 becoming acquainted with the truth ? The fact that 
 
SER. 29. NEGLECT OF RELIGION. 339 
 
 there is a system of faith professing to be divine, 
 which in its influence is most benignant, certainly 
 affords a presumption that God has revealed himself. 
 Does not then the most forcible obligation rest upon 
 all men to examine the proof urged in favor of this 
 system ? And should not this examination be con- 
 ducted with candor, with a diligence commen- 
 surate with the importance of the subject, and with 
 great seriousness of mind. So far from condemning 
 it unheard, should not the mind be exceedingly 
 opened to reasonable conviction, and disposed to 
 allow all due influence to the arguments adduced ? 
 If all this be done, and without effect, men may be 
 justified in disbelieving the gospel. 
 
 But is this conduct characteristic of the unbe- 
 liever ? Does he not condemn and proceed to the 
 confutation of the Scriptures, without having ever 
 attended to their contents, or the evidence upon 
 which they rest ? It is a noble and invaluable 
 testimony in favor of our holy religion, that in 
 many instances, an attentive examination and an 
 accurate acquaintance with the sacred writings, 
 have been instrumental in convincing those who had 
 been strongly prejudiced against them. I could 
 name illustrious individuals, upon whom an intimate 
 knowledge of the sacred Scriptures had this happy 
 influence. I could adduce instances, where the first 
 resort to the attentive study of the Bible was with a 
 view to its confutation; and I could point to the 
 
340 NEGLECT OF RELIGION. SER. 29. 
 
 effects which flowed from this study, in able and 
 eloquent defences of Christianity, by those who 
 cherished the faith which they once designed to 
 destroy. Such is the majesty and influence of 
 truth, and so important is a thorough knowledge 
 and candid examination of the contents of divine 
 revelation. 
 
 It is therefore most seriously urged upon those 
 who may yet be unbelievers, that they do patiently, 
 and with a sincere desire of arriving at the truth, 
 examine into the evidence upon which the Scrip- 
 tures found their claim to inspiration. In the course 
 of this investigation let them consider the momen- 
 tous nature of the pretensions to be substantiated or 
 disallowed, and proceed with becoming deliberation, 
 to the formation of their judgment. 
 
 It is also a reflection which should be ever borne 
 in mind, that the truth of the gospel is not merely a 
 matter of speculation. The evidence presented 
 may be abundantly sufficient to convince the judg- 
 ment, and yet the man may remain an unbeliever. 
 The reason of which is that there exists in the 
 human heart an aversion to the truths which God 
 has revealed there is something in the nature of 
 man, and in the relation which he sustains to his 
 Creator, which indisposes him to acknowledge the 
 fact, that a revelation has been made. Such an 
 one will reason thus : ' If God has indeed declared 
 his will, then am I inexcusable in not obeying it ; 
 
SER. 29. NEGLECT OF RELIGION. 341 
 
 if the Scriptures contain divine truth, then am I 
 sunk in sin ; and without repentance, faith, and 
 holiness, must perish.' These are disagreeable 
 truths, and you cannot bear them you do not wish 
 to be disturbed in your repose, nor that the com- 
 placency with which you view yourselves and con- 
 duct, should be destroyed. You will not therefore 
 trouble yourselves with an investigation which will 
 be productive of such painful and humbling feelings. 
 But the authority of the Bible is the same whether 
 you believe or disbelieve it, and God has certainly 
 appointed a day in which he will judge all men, 
 although you may have persuaded yourselves of the 
 contrary. If you are not convinced now, you must 
 be hereafter but this will be unavailing ; for in 
 the world which shall be, " no device, nor work, nor 
 knowledge, nor wisdom," can suffice for the salva- 
 tion of those who have in this world continued 
 impenitent to their end. 
 
 The observations which have been made respect 
 one of the two classes of hearers which come under 
 our observation, and which correspond with those 
 mentioned in the text. I shall on another occasion, 
 take up the case of those who with undecided minds, 
 reply to the gospel admonition, ' We will hear thee 
 again of this matter. 5 This reply indicates some 
 conviction of the importance of divine truth and 
 we may suppose, that those who give it, design at 
 
342 NEGLECT OF RELIGION. SER. 29. 
 
 some future time, to attend to the great concern of 
 their salvation. 
 
 But, perhaps there are some of you who have 
 never gone thus far all our admonitions have been 
 disregarded. You have never felt that you were in 
 imminent danger of destruction and you have 
 never thought of being any thing else than you now 
 are. Whether this carelessness has arisen from a 
 deliberate disbelief of the gospel, or the mere 
 neglect of its instructions, the effect is the same, 
 and you are involved alike in guilt and danger. 
 You are earnestly besought to consider these things. 
 If the Bible has been disbelieved, or if it has been 
 neglected, let it be thus no longer attend to its 
 warnings and instruction, and you will be convinced 
 of guilt, and learn its remedy. No longer neglect 
 therefore, the great salvation which has been pro- 
 vided. Do not render yourselves vessels of wrath, 
 more and more fitted for destruction. But let the 
 glorious fact that Jesus, after having died for our 
 sins, arose from the dead, induce you to believe on 
 him, and encourage you to trust in him, that you 
 may also arise from the grave to the inheritance of 
 everlasting life. 
 
343 
 
 SERMON XXX. 
 
 ON NEGLECT OF RELIGION 
 
 ACTS xvii. 32. 
 And others said, We will hear thee again of this matter. 
 
 ON a former occasion, while considering the re- 
 ception which St. Paul's preaching met with at 
 Athens, we were led to address some reflections to 
 those who either treated the gospel with scorn, or 
 utter neglect. It was at that time promised that 
 the conduct of those who were undecided in regard 
 to religious duty, should be made the subject of 
 future examination. With this engagement I now 
 proceed to comply, while I address those who, in 
 some degree convinced of the necessity of re- 
 pentance toward God and faith in Jesus Christ, do, 
 nevertheless, decline attending to these duties at 
 present ; whose reply to the warnings and exhor- 
 
344 NEGLECT OF RELIGION. SER. 30. 
 
 tations of the gospel ministry is, " We will hear 
 thee again of this matter." Let not such persons 
 suppose that their respect for religion ; their con- 
 viction of its importance, and their resolution to 
 attend to it at some future period, will avail them 
 any thing, while they are impenitent, and unbe- 
 lieving. " Except ye repent, ye shall all likewise 
 perish," is the declaration of Jesus Christ, and is of 
 alarming import to all who are " without God in 
 the world." It is believed that a large majority of 
 irreligious men cherish the intention of seeking the 
 favor of God at some future period ; at the hour of 
 death, at all events, if not sooner. I shall, there- 
 fore, make some observations on the guilt of such 
 procrastination, and on the danger which attends it. 
 It is an evident truth, that in proportion to the 
 knowledge w r hich we possess of our duty, is the 
 criminality of neglecting to perform it ; and the 
 Scriptures declare that the servant who knew his 
 Lord's will and did it not, should be beaten with 
 many stripes. Their guilt, then, is obviously great, 
 who, knowing themselves to be transgressors, and 
 convinced of the duty of repentance, still continue 
 in the commission of sin, and determine to enjoy 
 its pleasures as long as possible without hazarding 
 the loss of their souls ; against this consequence, 
 they hope to provide by a late repentance. But 
 the guilt which arises from the neglect of a known 
 and acknowledged duty, becomes more aggravated, 
 
SER. 30. NEGLECT OF RELIGION. 345 
 
 in consequence of its being a gross abuse of the 
 divine goodness. Does God prolong your lives, 
 crown them with the richest mercies, and delay 
 inflicting the punishment due to you, in order that 
 you may continue in rebellion, and make use of the 
 blessings which you receive from him to gratify 
 your sinful desires ? Or does he present to your 
 view an exalted Saviour sustaining the curse in our 
 room ? Does he set before you the hope of abun- 
 dant forgiveness, only to encourage you to " con- 
 tinue in sin that grace may abound?" Oh, no! 
 and of every abuse of God's goodness, this is the 
 most criminal, the most shocking to him who is at 
 all sensible of the obligations to gratitude and love 
 which are created by the inexpressible kindness of 
 the divine dispensations toward us. 
 
 2. The means of grace, also, which are designed 
 to call us off from vanity and sin, and to reconcile 
 us to God, are abused by the conduct here con- 
 demned. If men are indeed obnoxious to the 
 sentence of divine justice ; if in themselves they 
 are incompetent to procure the divine favor, surely 
 any intimation of a method of salvation should be 
 embraced with joy. The gospel contains not 
 merely an intimation, but a full discovery of the 
 way of salvation. The privilege of possessing the 
 gospel is certainly a great one, and it produces a 
 correspondent obligation to attend to its warnings, 
 and obey its requisitions. " Not the hearers of the 
 44 
 
346 NEGLECT OF RELIGION. SER. 30. 
 
 law are justified before God, but the doers." And 
 it is not enough for men to attend even with a 
 degree of respect to the ministrations of the word 
 of truth and salvation ; it must have its proper 
 influence upon their hearts, and upon their lives, or 
 the gospel will become to them an occasion of in- 
 creased condemnation. And let not any suppose, 
 that because their lives are decent, or even adorned 
 with many actions which have a natural goodness 
 in them, that they have no concern in these things, 
 and that God is not displeased with them. Let 
 them remember the parable of the rich man and 
 Lazarus. Of the former it is not said that he had 
 acquired his wealth by iniquitous practices, " that 
 he had robbed the widow or devoured the orphan's 
 portion ; " it is not stated that he was guilty of 
 any outward enormity ; he was not covetous, a 
 glutton, a drunkard, or lascivious ; he had even, it 
 may be, done some charitable actions. He is 
 merely charged with unthankfulness to God for his 
 mercies ; with neglect of religion, and with having 
 his heart supremely fixed upon the things of this 
 life : and yet this man " lifted up his eyes in hell, 
 being in torments." Let the self-complacent moral 
 man attend to this scene, for in it he may read an 
 important lesson. And let it also be borne in mind, 
 that in the representation which our Lord has given 
 us of the day of judgment, men are not charged 
 with the positive crimes which they have com- 
 
/ 
 
 RN\LX 
 
 SER. 30. NEGLECT OF RELIGION. 347 
 
 mitted, but with their neglect of duty, " I was sick, 
 and ye visited me not." 
 
 These considerations respect the guilt attendant 
 on delaying the great work of conversion. I would 
 now insist on the danger. And I would in the first 
 place infer this from the fact of the " inveteracy of 
 habits long pursued." In proportion to the number 
 of times any action is performed, will be the ease 
 of its performance, and the difficulty of refraining 
 from it. " Choose that manner of life W 7 hich is 
 best, and custom will render it agreeable," is a well 
 known and very forcible observation. In confor- 
 mity with this it may be remarked, that if a bad 
 choice have been made, the longer it is persevered 
 in, the more impossible will be an alteration of 
 conduct ; and this result will be the more inevitable, 
 because to the force of habit, in this instance, is 
 added the strong influence of human depravity. I 
 refer at this time, to laws existing in the human 
 constitution, evident to all men from their own 
 consciousness and observation. Every day, there- 
 fore, the sinner remains in an unconverted state, 
 every time he repeats his acts of impiety, his sal- 
 vation is rendered more difficult. His corrupt 
 desires are increased, his propensity to sin becomes 
 more irresistible, his aversion to holiness more in- 
 curable. A single glance over the face of society 
 will present many illustrations of this statement. 
 Why is it that the gamester, from playing merely 
 
348 NEGLECT OF RELIGION. SER. 30. 
 
 for amusement, will become so attached to his 
 criminal employment that indulging in it, he will 
 sacrifice fortune, character, peace of mind, and 
 involve many others in the same hopeless misery ? 
 Why is it that the drunkard proceeds from sobriety 
 to occasional intemperance, and finally to a state of 
 degradation below the brutes which perish ? And 
 how next to impossible is the reformation of such 
 persons, do we not all know ? Whence arises this ? 
 Is it not from the force of habit produced by a con- 
 tinuance in the practice of these vices ? And the 
 habit of transgressing in general, has the same in- 
 fluence in increasing the alienations of the heart 
 from God, and in fastening more closely upon the 
 soul, the fetters of sin. To you who are yet in 
 bondage to corruption, this is an alarming con- 
 sideration. If your aversion to religious duty, and 
 love of pleasure, be now so great that you cannot 
 think of seeking the favor of God or doing his will, 
 how much greater will these obstacles be at any 
 time hereafter ? Do not, therefore, deceive your- 
 selves with the thought that your continuing in 
 transgression will not render your reconciliation 
 with God more and more difficult. 
 
 3. There is another observation which forcibly il- 
 lustrates the danger attendant on a delay of conver- 
 sion. It is, that while habit strengthens all active 
 principles, it weakens all passive impressions. For 
 instance, the more frequently motives to holiness 
 
SER. 30. NEGLECT OF RELIGION. 349 
 
 are presented to the mind without any good effect, 
 the less will their influence finally be. This should 
 furnish to you a powerful inducement to " seek the 
 Lord while he may be found ;" for those solemn 
 denunciations of the divine displeasure, which now 
 perhaps, affect the minds of the most careless among 
 you, will soon, by frequent repetition, lose their 
 influence with those who were once deeply terrified 
 with them. And all the variety of inducements 
 which we present to lead you to repentance, which 
 now appear so strong as almost to persuade you to 
 be a Christian, will in time cease to produce any 
 effect upon your heart. 
 
 I now proceed to derive an argument in favor of 
 an immediate attention to religion, from the nature 
 of conversion itself. Conversion is the passage 
 from what we term a state of nature, to one of 
 grace. The characteristics of the one state are, a 
 subjection to sin and exposure to the judgment of 
 God. The characteristics of the other are, a prev- 
 alence of holy dispositions and the possession of the 
 divine favor. 
 
 The change which is thus produced is the result 
 of a divine influence upon the human heart and 
 this influence is usually associated with the use of 
 certain appointed means of grace. Since then, 
 there are means of grace, we should attend upon 
 them immediately. The Scriptures say " To-day, 
 if ye will hear his voice, harden not your hearts." 
 
350 NEGLECT OF RELIGION. SER. 30. 
 
 And if we obey not the solemn command of God ; 
 if we do indeed harden our hearts against the 
 warnings and invitations of the gospel ; if we in fine 
 grieve the Holy Spirit can we hope that his heav- 
 enly influence will hereafter be afforded to us ? 
 
 But, in the last place, from the uncertainty of 
 life, I would argue against postponing our attention 
 to religious duty. " When Paul reasoned of right- 
 eousness, temperance, and judgment to come, Felix 
 trembled and answered Go thy way at this time, 
 at a convenient season I will call for thee." In all 
 probability, this convenient season never arrived. 
 And from the example of this man, others should 
 derive instruction. And when they are disposed to 
 quiet their present convictions, and reply to our 
 admonitions, that they will consider their duty at a 
 convenient season do they reflect on the precarious 
 tenure of their lives ? Do they remember that the 
 appalling sound may very shortly meet their ears, 
 " thy soul is required at thy hands." Indeed, my 
 thoughtless hearers, you know not the day nor the 
 hour when an eternal world shall open upon your 
 view when all your earthly joys shall forsake you, 
 and you be subjected to a weight of wo, to which 
 an innumerable succession of ages shall afford no 
 mitigation nor bring any prospect of relief. You 
 profess to believe the Scriptures, and in them it is 
 declared that " the wicked shall be turned into hell, 
 with all those who forget God." You confess that 
 
SER. 30. NEGLECT OF RELIGION. 351 
 
 you are under this curse, and that your lives are 
 vanishing away, and that you know not the day nor 
 the hour, when with regard to you, time shall be no 
 longer. 
 
 How then can you rest in this situation ? How 
 can you smile and delight yourself with the pleas- 
 ures of this life, when you are on the brink of a 
 yawning gulf, ready to drop in and be eternally lost ? 
 How may we account for such conduct ? It is to 
 be feared, that together with an intention of future 
 repentance, many deceive themselves fatally with 
 wrong conceptions of the mercy of God. But, has 
 it not been declared, that " except a man be bom 
 again, he cannot see the kingdom of God." That the 
 wicked "shall go away into everlasting punishment : 
 but the righteous into life eternal." And shall not 
 the word of God be credited ? Will it be said 
 that this is inconsistent with the divine goodness. 
 Has not God exhibited his goodness in the gift of 
 his Son ? Has he not long borne with you ? Has 
 he not invited you to come to him, that you may 
 have life, and warned you of the consequences of 
 continuing in sin ? And after having despised all 
 this goodness, is it strange that you should meet 
 with awful recompense ? Perhaps but a little while 
 may pass, ere death shall arrest the most careless of 
 all who are now present. And while the body 
 rests in the narrow house where is the soul that 
 never dies? It is unchangeably fixed if not in 
 
352 NEGLECT OF RELIGION. SER. 30. 
 
 God's presence, it must be in those dark mansions 
 where their worm dieth not, and their fire is not 
 quenched. 
 
 Now then we are ambassadors for Christ, as 
 though God did beseech you, we pray you in 
 Christ's stead Be ye reconciled to God. Let not 
 another moment of your lives pass without resolving 
 to forsake your sins without earnest supplication 
 at a throne of grace, for pardon and acceptance, and 
 for the Spirit of grace to sanctify your hearts. 
 Until this takes place, there is no promise of peace 
 for you. May God incline you to flee from the 
 impending vengeance, and grant you redemption 
 through Christ's blood that your consolation may 
 be pure, abundant, and never failing. 
 
353 
 
 SERMON XXXI. 
 
 THE IMPORT AND USE OF INFANT BAPTISM. 
 
 MARK X. 13, 14, 16. 
 
 And they brought young children to him, that he should 
 touch them; and his disciples rebuked those that brought 
 them. But when Jesus saw it, he was much displeased, 
 and said unto them, Suffer the little children to come unto 
 me, and forbid them not : for of such is the kingdom of 
 God. Jlnd he took them up in his arms, put his hands 
 upon them, and blessed them. 
 
 THERE are few incidents in the evangelical his- 
 tory more affecting than the one mentioned in the 
 text. The Saviour of men is presented to our view 
 as full of kindness and condescension to the hum- 
 blest and most helpless of his creatures. His 
 compassion toward the suffering, had induced him, 
 on many occasions, to heal their diseases. In con- 
 sequence of this beneficent exercise of his power, 
 45 
 
354 THE IMPORT AND USE SER. 31. 
 
 multitudes, of all classes, resorted to him for relief. 
 Amid this general solicitude with respect to a res- 
 toration from bodily disease, there were some who 
 experienced a concern with regard to blessings of 
 a superior character. They sought to obtain from 
 him instruction concerning heavenly things ; they 
 wished to secure his favor, upon which was de- 
 pendent a good, more important than life, more 
 valuable than health, more precious than any hap- 
 piness which the world can bestow. Nor did their 
 solicitude respect their own well being alone ; it 
 extended to the case of others who were more or 
 less intimately connected with them. The text 
 brings under our view, certain individuals who 
 were doubtless parents, who brought their infant 
 children to Jesus Christ that he might bless them ; 
 natural affection would prompt them to seek the 
 happiness of their offspring, and they would seek it 
 more earnestly in proportion to the value of the 
 blessings to be secured for them. 
 
 In directing your attention to this particular 
 passage of Scripture, I have designed to show, that 
 serious parents are disposed to procure for their 
 children a participation in the spiritual good which 
 they seek for themselves, and that our merciful 
 Redeemer has given us abundant encouragement to 
 do so. The analogy between the cases related 
 in the text, and the instance of parents now pre- 
 senting their children to God in the ordinance of 
 
SER. 31. OF INFANT BAPTISM. 355 
 
 baptism, is a very obvious one. It is not designed 
 to rest the authority of infant baptism upon this 
 analogy. Yet, when the propriety of this usage is 
 established by other considerations, our minds may 
 be still farther satisfied by a reference to the con- 
 duct and language of the great Head of the church 
 in the instance now under view. 
 
 Your attention was directed, a considerable time 
 since, to some observations on the general charac- 
 ter of the ordinance of baptism, and to an inquiry 
 into the propriety of its use in the case of infant 
 subjects. The discussion was then principally of a 
 controversial nature. It is not now our purpose to 
 resume that discussion, but to suggest some consid- 
 erations of a practical kind, on the import and use 
 of infant baptism. From these, some inferences 
 may be made concerning the duties respectively 
 devolving on those who are participants in this rite. 
 After having stated the grounds upon which we 
 rest our belief of the divine authority of infant 
 baptism, we are not unfrequently met with this 
 objection Admitting that the usage in question is 
 an authorized one, what are the benefits connected 
 with it, which should induce an adoption of it ? In 
 the instance of those subjects who have arrived at 
 an age when reason is in full exercise and accoun- 
 tability begins, there appears to be a propriety in 
 attending to this divine ordinance. Upon a pro- 
 fession of faith and repentance they are admitted to 
 
356 THE IMPORT AND USE SER. 31. 
 
 baptism, and from that hour they are numbered 
 with the disciples of Jesus Christ ; they are viewed 
 as pledged to his service ; they cherish a hope 
 of that deliverance from the influence and guilt 
 of sin which this ordinance figuratively expresses. 
 But is it not true that the baptism of infants is 
 equally significant and equally beneficial with that of 
 adults ? Assuredly so. And we may consider 
 the subject in reference both to parents and to 
 children. With respect to the former, the usage 
 which we are now considering involves an expres- 
 sion of their devotedness to God. The same views 
 which lead to a conviction of our own obligation to 
 the Almighty, excite a similar feeling in reference 
 to our offspring. If our existence has been given 
 to us in order to the advancement of his glory, so 
 has theirs also. And as they are in the first 
 instance, incompetent to recognize their obligation, 
 we do it on their behalf. But in the second place, 
 besides this recognition of the authority of our 
 Creator and Redeemer, there is, under the circum- 
 stances which we are considering, a commending of 
 our children to God's mercy and grace. The out- 
 ward washing with water, is emblematic of that 
 moral purification which consists in the removal of 
 our guilt and the renovation of our nature ; and 
 these are the blessings which we devoutly implore 
 on behalf of those for whose happiness we are 
 scarcely less solicitous than for our own. 
 
SER. 31. OF INFANT BAPTISM. 357 
 
 And in dedicating their children to God, parents 
 do not simply obey the blended impulse of piety 
 and natural affection, they are viewed as pledged 
 to the performance of certain duties ; duties not 
 wholly, or even principally arising out of this act, 
 but as respects their obligation very much strength- 
 ened by it. They are engaged to promote the 
 piety and eternal happiness of those, who, by them, 
 have been consecrated to the Almighty's service, 
 and to do this to the full extent of their ability. 
 Such is the import of baptism, in reference to the 
 parents who dedicate. With respect to the uncon- 
 scious subjects of the ordinance, the benefits enjoyed 
 are real and valuable. Being thus commended to 
 the blessing of God, and having the prayers of faith 
 offered up on their behalf, there is reason to hope 
 that they may hereafter become the subjects of 
 divine grace. And there are additional grounds 
 upon which to rest this expectation, existing in the 
 fact, that the advantages of religious instruction are 
 in a great degree secured to them. And this is a 
 momentous consideration. Viewing human beings 
 at their entrance on life as ignorant, the necessity 
 of instruction is most obvious ; regarding them as 
 the subject of moral government, it is manifest that 
 information concerning their duty is most important. 
 And taking into consideration the numberless snares 
 which beset their path, the various seductions to 
 which they are exposed, and the deplorable ten- 
 
358 THE IMPORT AND USE SER. 31. 
 
 dencies to evil existing in their constitution, we are 
 prepared to appreciate the value of Christian 
 knowledge and principles, early communicated to 
 the youthful mind. 
 
 There is, indeed, a wide difference in the 
 condition of the young, viewed in reference to 
 this subject. The children of truly pious pa- 
 rents possess advantages which are utterly denied 
 to others. They enjoy the benefits of Chris- 
 tian example. Parental tenderness, associated with 
 a sense of duty to God, furnishes a pledge that they 
 will be early instructed in the way of salvation. 
 They will be warned of the dangers which beset 
 their path ; they will learn that sinful pleasures, 
 although productive of momentary gratification, in 
 the end lead to misery ; that while they are to be 
 enjoyed but for a season, the evils consequent on 
 them abide forever. They will be taught to fear 
 the Lord in their youth, to supplicate his forgive- 
 ness for the evils they have already committed, and 
 to walk in wisdom's ways, that they may finally 
 attain to its exceeding great reward. Surely there 
 is much greater reason to expect that these will 
 become the subjects of grace and the inheritors of 
 the kingdom of God, than that such will be the 
 fact in reference to those, who, in the examples 
 of their parents, have found every inducement to 
 irreligion, and who have received no instructions 
 which may counteract this evil influence. 
 
SER. 31. OF INFANT BAPTISM. 359 
 
 We would, however, by no means convey the 
 idea that the communication of the Almighty's grace 
 is restricted to the posterity of those who fear his 
 name. We believe that it is, ordinarily, thus dis- 
 pensed, but not uniformly. The children of pious 
 parents often derive no ultimate benefit from their 
 early privileges, but forfeit, by their misconduct, 
 the blessings which awaited their acceptance ; 
 while those who have been reared without religious 
 instruction and under the influence of evil example, 
 are sometimes brought to the knowledge of the 
 truth, become the subject of religious feeling, and 
 attain the happiness which others with superior 
 advantages fall short of. These, however, do not 
 constitute the general rule, but form exceptions to 
 it. And they serve to show us that salvation is not 
 the consequence of human exertions solely, but the 
 result of the good pleasure of God. 
 
 We perceive then the securing of religious instruc- 
 tion to children is a great benefit conferred upon 
 them ; and if a subjection to the ordinance of bap- 
 tism have any influence in producing this result, we 
 have a very sufficient reason furnished why it should 
 be administered. Now of this fact we have no 
 doubt. The most devout and affectionate parents 
 have their concern for the salvation of their offspring 
 increased by the solemn act of dedication in which 
 they engage. And in the instance of those who 
 would be less apt to feel deeply on this subject, the 
 
360 THE IMPORT AND USE SER. 31. 
 
 engagements into which they have entered, become 
 a continual inducement to train up their children in 
 the way in which they should go. We are satisfied 
 that an appeal to the results of experience will con- 
 firm these statements. 
 
 So much has been deemed necessary in reference 
 to the import and use of the rite of infant baptism. 
 Upon these observations may be grounded some 
 considerations addressed to parents who have pre- 
 sented their children to God in this his ordinance, 
 and to those baptized individuals who have attained 
 to mature age without having made a profession of 
 religion. 
 
 I would first address the parents whose children 
 have been subjected to the ordinance of which we 
 are speaking. You are aware that having performed 
 this act of dedication, your duties are not all fulfilled. 
 Your solicitude for your children's spiritual welfare 
 is not to cease. Nor are you to intermit your exer- 
 tions in promoting that end. You have indeed only 
 taken the first step. You have made engagements 
 from which you cannot be absolved without a long 
 attention to the religious education and moral disci- 
 pline of your children. You are to instruct them 
 concerning their obligation to God who has made 
 them, and the Saviour who has redeemed them. 
 They must be taught by you to feel and lament the 
 tendencies to evil existing in their nature. And 
 while the great guilt and terrible consequences of 
 
SER. 31. OF INFANT BAPTISM. 361 
 
 sin are unfolded to their view, you must make them 
 acquainted with the mode in which, according to 
 the gospel provisions, salvation is attainable ; and 
 earnestly admonish them of the indispensable ne- 
 cessity of their becoming interested in that salvation, 
 and living in conformity to the divine will. 
 
 In order to this, the Holy Scriptures should be 
 early placed in the hands of our children ; they 
 should be taught to place a high value on the com- 
 munication of his will which God has made to us; 
 they should be assisted in comprehending its declara- 
 tions. With its narrative of God's dispensations to 
 men with its precepts, and threatenings, and prom- 
 ises, they should become early and intimately ac- 
 quainted. It was said in commendation of an indi- 
 vidual and of his parents, that from his childhood 
 he had known the Holy Scriptures, which are able 
 to make us wise unto salvation. And Christian 
 parents now should endeavor to produce a similar 
 result in reference to their children. 
 
 But besides the method of instruction which con- 
 sists in an early attention to the Bible itself, there is 
 another which consists in an attention to those ex- 
 positions of Christian truth and duty which are 
 termed catechisms. These, when well constructed, 
 afford a brief, intelligible, and methodical exposition 
 of Christian principles. They have been adapted 
 to the comprehension of children of different ages ; 
 and we should proceed in order from those which 
 46 
 
362 THE IMPORT AND USE SEE. 31. 
 
 are most simple to those which require higher intelli- 
 gence in order to the proper understanding of 
 them. 
 
 And while on the subject of youthful instruction 
 in religion, a word of commendation may be given 
 to the Sabbath school, whose sole object it is to 
 promote this instruction. This institution deserves 
 all praise, is calculated to produce many beneficial 
 effects, and has actually done much good. Parents 
 are sometimes not very competent to instruct their 
 children ; more frequently, they are too little dis- 
 posed to it. And these are the reasons why it is 
 peculiarly important that Sunday schools should 
 exist. But this is not their sole merit. They are of 
 great use to those children who are well instructed 
 at home, by exciting more lively attention, and more 
 strongly interesting their feelings. Add to this, 
 those who communicate instruction to others, are 
 induced to increase their own knowledge, and have 
 piety oftentimes produced in their own bosoms 
 while endeavoring to impart religious information to 
 others. 
 
 But to return from this digression, we observe 
 that parents, in addition to the instruction of their 
 children, should be careful to present to their view 
 an example of piety and righteousness. The imi- 
 tative principle in our nature is a powerful one ; the 
 child will, therefore, more readily follow the ex- 
 ample than the precept of his parent. You may tell 
 
SER. 31. OF INFANT BAPTISM. 363 
 
 him that religion should be the chief concern of his 
 life ; but if he observes that you are negligent of its 
 duties, and unmindful of its interests, he also will 
 be negligent and unmindful. You may admonish 
 him, and even teach him to pray ; yet if you are 
 inattentive to this duty, it is in vain to expect that 
 your instructions will have any influence. 
 
 In conclusion, I would admonish you to cherish 
 always a sense of the weight of your obligations, 
 and of the quantity of happiness which is at stake ; 
 and your instructions will be frequent and earnest, 
 and your pains unwearied. 
 
 I would, however, yet address a few observations 
 to those, who, baptized in infancy, have grown up 
 without becoming possessed of religion. Your priv- 
 ileges have been peculiar, and your obligations cor- 
 respond with them. You have been brought up in 
 the bosom of the church ; parental affection has 
 offered up many supplications on your behalf; and 
 parental care has long been engaged in labors to 
 promote your salvation. You have, year after year, 
 been brought to the house of God ; you have known 
 the divine will ; and the promises of grace have 
 been repeatedly made to you. It is a melancholy 
 spectacle to see such still thoughtless ; it is dreadful 
 too, if they should become profligate in principle and 
 wicked in practice. It is not enough that you are 
 moral and amiable; piety to God must influence your 
 hearts, or your parents have labored in vain, and your 
 
364 INFANT BAPTISM. SER. 31. 
 
 souls must be lost. The rejection of the offered 
 mercy of the gospel by any human being, is a great 
 aggravation of his guilt. It is peculiarly the case in 
 the instance of those who have been early dedicated 
 to God, and who have enjoyed all the advantages of 
 Christian instruction even from childhood. Let me 
 beseech you, my young friends, to consider these 
 things. The gratification of the warmest wishes of 
 a pious parent, the honor of religion, the glory of 
 the Almighty, the prosperity of the church, your 
 own everlasting welfare, all require you to seek and 
 attain forgiveness and grace, and to Jive in the 
 service of your God and Redeemer. Do not resist 
 the united force of these considerations. Remember 
 your Creator in the days of your youth ; pray for 
 his mercy and grace, and submit yourselves to all 
 his commandments. Take fast hold of instruction ; 
 let her not go ; keep her, for she is thy life ; she 
 will secure for you honor and prosperity on earth, 
 and endless happiness in heaven. 
 
365 
 
 SERMON XXXII 
 
 THE WEDDING GARMENT. 
 
 MATTHEW XXil. 12, 13. 
 
 And he saith unto him. Friend, how earnest thou in hither, 
 
 not having a wedding garment? Jlnd he was speechless. 
 
 Then said the king to his servants, Bind him hand and 
 
 foot, and take him away, and cast him into outer darkness : 
 
 there shall be weeping and gnashing of teeth. 
 
 THE system of instruction by parables, adopted 
 by our Lord Jesus Christ, was exceedingly impres- 
 sive, and calculated to do much good. Under 
 various representations, grounded upon the common 
 transactions of life, he imparted much spiritual 
 knowledge. The parable which you have just 
 heard, has many interesting correspondences in the 
 economy by which sinners are invited and brought 
 into the kingdom of God. The marriage feast 
 provided by the king for his son, is designed to 
 
366 THE WEDDING GARMENT. SER. 32. 
 
 represent the spiritual blessings, which in conse- 
 quence of the incarnation of Jesus, are offered to 
 mankind the servants sent out to bid the guests, are 
 the ministers of the blessed gospel. 
 
 There are many important facts referred to in this 
 parable, upon which we cannot dwell. The recep- 
 tion which this message met with, and the various 
 excuses offered for non-attendance, might furnish us 
 with much matter of solemn and improving medita- 
 tion. It is not however, intended to examine the 
 parable in all its details. There are only one or two 
 leading points upon which I shall make a few plain 
 remarks. The consequences attendant on the want 
 of a wedding garment, will be considered. 
 
 In illustration of the literal meaning of the parable, 
 we have to observe, that among the eastern nations, 
 anciently, it was the custom to provide for their 
 guests splendid apparel, which they were required 
 to put on during the feasting in which they were 
 engaged. The neglect to do this was deemed a 
 great indignity offered to him who had given the 
 feast. Hence the severe treatment inflicted on him 
 who was found without a wedding garment he was 
 bound hand and foot, and cast into outer darkness. 
 This is termed outer darkness, as contrasted with 
 the brilliantly illuminated apartment in which the 
 festivities were performed the darkness without, 
 seemed much more deep when compared with the 
 light within and from the privation of enjoyment, 
 
 
SER. 32. THE WEDDING GARMENT. 367 
 
 and the intensity of cold, there would be weeping 
 and gnashing of teeth. 
 
 The spiritual signification of the marriage feast 
 which has been provided, has already been sug- 
 gested. It refers to the privileges of a religious 
 nature, which under the gospel dispensation, are 
 offered to men. What then is the garment with 
 which we must be clothed, in order to the enjoyment 
 of this spiritual feast ? It is holiness of heart and 
 conduct which renders us fit partakers of the ordi- 
 nances of Christ. If we possess it, when the great 
 King shall come, we shall be approved in his sight. 
 If we are without it, the consequences will be awful. 
 To you, brethren in Christ, I wish to exhibit a 
 distinct view of this solemn subject, that you may 
 be induced to examine with earnest care, whether 
 you have on this wedding garment. In the parable 
 before us there are these weighty truths inculcated : 
 
 I. God will finally come to judge whether you 
 are meet for the enjoyment of his kingdom, and will 
 perceive in many a fearful deficiency. 
 
 II. Those who cannot stand his scrutiny can 
 render no excuse. 
 
 III. They will be punished severely. 
 
 I. God, the great king, who has provided the 
 blessings of the gospel, will finally inspect the 
 condition of the visible church. For a time saints 
 and sinners bear the same name, and mingle to- 
 gether in the participation of the same ordinances. 
 
368 THE WEDDING GARMENT. SER. 32. 
 
 To human observation there is in their characters no 
 difference, or if there be, it does not lead to their 
 exclusion from the society of the faithful. The 
 wheat and tares grow together until the harvest 
 the grain and chaff lie on the threshing floor until 
 the appointed period for their separation the guests 
 sit together at the marriage feast, however differently 
 attired, until the appearance of the provider of the 
 feast. The time expressed by these different terms 
 is the day of judgment. Then will the question be 
 addressed to him who has borne the name of 
 Christian, without having experienced the sanctifica- 
 tion of the Spirit, Why hast thou not on a wedding 
 garment ? To many this inquiry will be proposed, 
 for there are many who are members of the church 
 below, who are not fitted to mingle in the com- 
 munion of saints above. And it will be with them 
 as it was with the guest in the parable, who ap- 
 peared in an unauthorized manner they will be 
 speechless utterly destitute of any thing to allege 
 in extenuation of their guilt. Their appearance in 
 the presence of God, without the robe of righteous- 
 ness, is not a matter of necessity holiness is attain- 
 able by them, for God has graciously promised to 
 produce it by his Spirit, in the hearts of those who 
 humbly seek his favor. There are many ordinances 
 of divine appointment which are designed to 
 strengthen our faith, nourish our hope, animate our 
 love, and lead to holiness of life. If these be dili- 
 
SER. 32. THE WEDDING GARMENT. 369 
 
 gently attended on, with trust in God, we shall 
 obtain conformity to his will. When therefore, at 
 the general audience of the quick and dead, unholy 
 professors of religion pass under the inspection of 
 the Judge, and have the alarming question addressed 
 them, How earnest thou in hither, not having on a 
 wedding garment ? they will be covered with confu- 
 sion, and they must submit without remedy to the 
 sentence to be inflicted on them. This will be a 
 most terrible one they will be shut out from the 
 light and glory of heaven they will dwell in the 
 blackness of darkness and sorrow forever. Let us 
 first consider the privation of happiness which they 
 will experience. 
 
 We need not here consider the spiritual enjoyment 
 which the truly pious experience in the communion 
 of God now, and which is the earnest of the bles- 
 sedness which is their everlasting portion. To those 
 who need the alarming admonition to be enforced, 
 we might address this consideration in vain, for of 
 spiritual pleasures they have no conception. They 
 may, nevertheless, feel that in the presence and 
 favor of God, there must be happiness ; and that to 
 be banished from him, must be a fearful evil. It is, 
 however, the positive evil to be endured which will 
 have upon him the most alarming influence. And 
 this comprises all that to human nature is most 
 dreadful. We do not understand the precise nature, 
 nor do we know all the particulars of this calamity. 
 47 
 

 370 THE WEDDING GARMENT. SER. 32. 
 
 It is in Scripture expressed by many sensible 
 images, and although these are not to be interpreted 
 strictly, they certainly intimate that bodily affliction 
 as well as mental distress shall combine to form the 
 sorrow which is the mournful destiny of the un- 
 righteous. Think, therefore, of the awfulness of 
 this destiny, and feel how much are to be dreaded 
 the consequences of not having on a wedding 
 garment. 
 
 I beseech you now, brethren professing faith in 
 Christ, solemnly to consider this matter. Let your 
 hopes and prospects undergo an investigation. Im- 
 agine that the great Master of assemblies were now 
 come, that in the examination of those who partake 
 of the gospel privileges his eye were successively 
 to rest on each of you, that the investigation should 
 take place whether you are clothed with that right- 
 eousness which becomes your profession. You 
 should solemnly inquire what would be the result of 
 this investigation. Were the scene one of reality 
 and not one of imagination, you would make this 
 inquiry with intense anxiety and overwhelming 
 interest, for you would know that results of inex- 
 pressible importance were dependent on it. This 
 shall hereafter be a scene of reality, and how soon, 
 is known only to Him in whose hand your breath 
 is ; and it will then be too late to provide against 
 the consequences of not having on the spiritual 
 apparel which fits us for sitting down at the marriage 
 
SER. 32. THE WEDDING GARMENT. 371 
 
 supper of the Lamb. Examine yourselves now, 
 and whatever may be jour deficiencies, earnestly 
 endeavor to have them supplied, that you may not 
 be dismayed at the presence of the Sovereign of the 
 universe. 
 
 And does not the solemn subject which we have 
 been considering, furnish some reflections of impor- 
 tance to those who are out of the pale of the visible 
 church ? It also conveys to them a solemn lesson 
 they too are destitute of holiness they will be 
 speechless in the presence of their Judge they will 
 be cast into outer darkness, where there is weeping 
 and gnashing of teeth. Are you prepared to en- 
 counter these awful evils ? Be assured that they 
 are inevitable, if you continue in your present condi- 
 tion. By the terrors, therefore, which will attend 
 your Lord's appearing, by the happiness which will 
 attend his favor, or the wo which will be inflicted 
 by his displeasure, you are adjured to make effectual 
 provision against the day of final account. Enter 
 on your work to-day to-morrow may be in another 
 world. 
 
372 
 
 SERMON XXXIII. 
 
 THE SINNER URGED TO A CHOICE 
 
 DEUTERONOMY XXX. 19. 
 
 / call heaven and earth to record this day against you, that 
 I have set before you life and death, blessing and cursing: 
 therefore choose life, that both thou and thy seed may live. 
 
 IT was not investing with undue dignity and 
 importance a trivial transaction, when the Jewish 
 lawgiver made the solemn invocation with which 
 the text commences. The season was a most inter- 
 esting one, and there were circumstances which 
 rendered an appeal to the judgment of the universe, 
 impressive and necessary. In his providence toward 
 the Israelites, the Almighty had determined to give 
 a remarkable display of his perfections. But while 
 subserviency to his will on their part would be pro- 
 ductive of the happiest results, a contrary course 
 of conduct would lead to a fearful amount of evil. 
 
SER. 33. SINNER URGED TO A CHOICE. 373 
 
 A numerous people would be subjected to calami- 
 ties unparalleled in the annals of the human race. 
 But this was not all ; the temporal judgments with 
 which their transgressions would be visited, were 
 but the precursors of others far more dreadful to be 
 exhibited upon the theatre of eternity. Where the 
 dispensations of Jehovah involved consequences so 
 awful, it was proper that his righteousness should 
 be fully vindicated. It was for this reason that 
 heaven and earth, and other parts of the universe as 
 well as the globe which we occupy, were called to 
 witness that life and death were set before this 
 highly favored nation, that they had been exhorted 
 to choose the former, and that their misery, should 
 it ensue, would be wholly chargeable upon their 
 own misconduct. After the expiration of many 
 ages, we make a similar invocation and address a 
 like admonition. Our peculiar concern is not indeed 
 with your destiny in this life. Our mission refers to 
 your immortality and the interests connected with 
 it. We call you to record this day, both heaven 
 and earth, that life and death have been, and are 
 still set before you, and you are earnestly besought 
 to choose the former and avoid the latter. Life 
 and death are set before you. This is the fact 
 which will be first illustrated. 
 
 Two terminations of their earthly career widely 
 different from each other, await individuals of the 
 human race, and to these terminations correspond 
 
374 THE SINNER URGED SER. 33. 
 
 the paths which they severally pursue through life. 
 " To those, who, by patient continuance in well 
 doing, seek for glory, honor, and immortality, 
 eternal life" will be allotted. " But unto them 
 who do riot obey the truth, but obey unrighteous- 
 ness, will be assigned indignation and wrath, tribu- 
 lation and anguish." Thus are " the wages of sin, 
 death ; while the gift of God, through Jesus Christ, 
 to those who are penitent and obedient, is eternal 
 happiness." Such are the declarations of the Scrip- 
 tures, the oracles of God, which are sufficiently and 
 exclusively adequate to give us instruction concern- 
 ing futurity. The Almighty has, in these books, 
 revealed his will, that we might conform ourselves 
 to it. He has enforced obedience by presenting to 
 us the hope of happiness and the fear of misery. 
 
 Death is exhibited to our view as the consequence 
 of sin. The evil which we are required to avoid is 
 displayed in all its forms. It cannot, therefore, win 
 our confidence by assuming the garb of virtue, and 
 there is thus no danger of incurring guilt while we 
 conceive ourselves to be acting innocently. We 
 shall experience no difficulty in ascertaining what 
 conduct is inconsistent with the holiness of God, 
 and will be visited with his displeasure. The 
 penalty denounced upon transgression is not so 
 trifling as to afford license for its perpetration. For 
 the loss of all enjoyment, and the ever during sub- 
 jection to suffering, present a prospect sufficiently 
 appalling. 
 
SER. 33. TO A CHOICE. 375 
 
 Life is also set before us, and in this term is 
 comprised all that can excite our most earnest 
 desires. Pure, abiding, exalted happiness is asso- 
 ciated with an obedience to the divine will, uniform 
 and never failing. But since the way of happiness 
 is not to be entered upon through this avenue, in 
 consequence of our numerous transgressions, another 
 way has been opened to us. The favor of God is 
 extended to those, however guilty they may have 
 been, who seek reconciliation through the atone- 
 ment of Jesus, and who, in dependence upon divine 
 assistance, carefully obey the divine precepts. 
 These are statements which will be confirmed by a 
 reference to the pages of revelation. Their uniform 
 tenor is, that the Almighty will severely punish 
 those who transgress his laws and reject his grace ; 
 that he will extend mercy to those who seek it 
 through the appointed medium and in the prescribed 
 manner. The conclusion is, that sufficient infor- 
 mation is given to us concerning our duty, and in 
 regard to the consequences of performing or neg- 
 lecting it. This is, indeed, only addressed to our 
 faith, but it is grounded upon evidence which will 
 justify the most complete reliance. But our Crea- 
 tor confirms the testimony of his word by his voice 
 speaking within our own bosoms, we do not act 
 criminally without experiencing the rebuke of con- 
 science, nor do we act well without an inward 
 feeling of joy and satisfaction. Were there, then, 
 
376 THE SINNER URGED SER. 33. 
 
 no external revelation of the will of God, still, man- 
 kind could not sin ignoraritly. Still must they 
 know, that the Almighty approves one line of con- 
 duct rather than another. It is, therefore, unde- 
 niable that men are sufficiently warned of the evils 
 toward which they are advancing ; that there is 
 communicated to them a knowledge of the means 
 of happiness abundantly sufficient. Those, then, 
 who perish, do not perish in ignorance. I now pro- 
 ceed to observe, that the destruction of the sinner 
 is attributable to himself alone, since, with life and 
 death set before him, he chooses the latter. It 
 may be imagined that this statement does not con- 
 sist with the doctrines of human inability, and of 
 the necessity of a divine influence to renew the 
 heart. We have heard this objection urged in 
 reply to the admonition to repent and be converted ; 
 a desire to obtain salvation has been expressed, and 
 the failure in attaining it has been ascribed to the 
 impotence and not to the depravity of man. It has, 
 therefore, been the practice with some teachers, to 
 obviate this difficulty and take away the sinner's 
 excuse by asserting his independent competency to 
 work out his own salvation. It is not, however, 
 necessary that we abandon one part of divine truth 
 in order to sustain another. The dependence of 
 man upon divine grace may be admitted, and yet it 
 may be made to appear that he is guilty in neglect- 
 ing to comply with the demands of the gospel. I 
 
SER. 33. TO A CHOICE. 377 
 
 shall reserve for a future occasion a full discussion 
 of this subject, and shall at this time merely state 
 the nature of that inability which we predicate of 
 unrenewed men. 
 
 It is not, then, a physical inability arising from a 
 defect of natural power ; it is moral, arising from 
 depraved affections, and indisposition to good. 
 When therefore we say that the sinner cannot re- 
 pent and perform acceptable obedience without the 
 assistance of divine grace, we do not mean that he 
 is destitute of the natural capacity for the exercise 
 of these functions. Our assertion respects the strong 
 tendency to evil and aversion to good, which pro- 
 duce a bondage of the will. He does not love God, 
 and cannot therefore worship or serve him. He 
 does love sin, and has not a heart to relinquish its 
 enjoyments. 
 
 It is thus evident that the inability which we 
 ascribe to the unregenerate, is criminal. It is not 
 our misfortune, but goes far to constitute our guilt. 
 It is moreover apparent that such an inability as 
 this does not preclude the use of exhortations to 
 good. Being seated in the will, it is proper that 
 motives be addressed in order to its removal. The 
 exhibition of these motives is the instrument which 
 the Almighty uses and renders effectual in the pro- 
 duction of this end. We therefore warn and teach 
 every man as if salvation were entirely in their own 
 48 
 
378 THE SINNER URGED SER. 33. 
 
 grasp ; because in fact the only obstacle to his at- 
 taining it exists in his own depraved dispositions. 
 
 These remarks serve to show that the divine 
 goodness and justice remained unimpeached by the 
 final destruction of the impenitent sinner. The 
 practice of sin is persisted in, although every warn- 
 ing is given, and every motive presented to induce 
 a change of life. We are therefore our own de- 
 stroyers. 
 
 But it is not enough for those who declare the 
 will of God among you to know that neither their 
 own fidelity, nor the righteousness of the divine 
 dispensations can be arraigned. The evil which 
 they deeply deplore still exists immortal beings 
 are hastening to their awful doom ; and to arrest 
 them in this career, shall be the object of their 
 strong solicitude and earnest exertion. And this 
 day, while life and death, blessing and cursing are 
 set before you, I would exhort to choose the former, 
 that you may live forever. But is it possible that 
 we require persuasion to induce us to prefer good to 
 evil ? To act otherwise seems to be to act contrary 
 to the fundamental law of our nature. This anom- 
 aly does exist however. And where the greatest 
 happiness and the greatest misery are set in view, 
 multitudes in effect choose the latter. I say in 
 effect, for at the time, they do not suppose them- 
 selves to be acting thus unreasonably. For evil in 
 the connection in which the mind perceives it, 
 
SER. 33. TO A CHOICE. 379 
 
 appears good, and good seems evil. This statement 
 requires illustration. Evil seems good ; for dreadful 
 as is the termination of the sinner's course, in its 
 beginning it is productive of delight. Unrestrained 
 indulgence in sensual pleasure will for a while be 
 considered the only means of happiness. That gay 
 thoughtlessness which involves a forgetfulness of 
 God and the all important duties of religion, may 
 for the present be felt to be a delightful frame of 
 mind. The possession of the good things of this 
 life, by whatsoever means obtained, may in regard 
 to the enjoyment which it brings, be thought the 
 " one thing needful." Yet with all this imaginary 
 good, is linked, by an indissoluble bond, the dread 
 retribution of a future state. And it is by dwelling 
 on the contemplation of the former and excluding 
 the latter from their view, that men are induced to 
 act in a manner so widely inconsistent with true 
 wisdom. Good moreover appears to them evil. To 
 subject the being to the control of reason and re- 
 ligion to bestow a thoughtful attention to the 
 realities of a future state to obey the will of God 
 when that will requires us to sacrifice our inclina- 
 tions and perform arduous duties, are things not 
 agreeable to our depraved natures. Nor are men 
 sufficiently attentive in order to confirm their waver- 
 ing resolution, to take into view the happy conse- 
 quences of such a line of conduct consequences 
 
380 THE SINNER URGED SER. 33. 
 
 which although not now discernible, yet will cer- 
 tainly be experienced in another world. 
 
 Here, then, is the great error of irreligious men. 
 They confound the characters of good and evil, and 
 led away in pursuit of what they imagine to be the 
 former, they are, ere they are aware of it, involved 
 in irremediable wretchedness. I entreat you, there- 
 fore, to be careful that you understand this matter 
 aright. Endeavor to distinguish what will truly 
 conduce to your happiness. Do not imagine that 
 what now seems to you desirable, is so in reality. 
 Take a comprehensive view of your existence in its 
 whole extent. On one hand place the sinful joys 
 of this life, and connect them with the gloom, and 
 agony, and despair of the spirits who dwell in dark- 
 ness. On the other hand, associate the few priva- 
 tions demanded by religion with the pure joys which 
 attend its possession, and add the high happiness 
 possessed by the souls of the just in their state of 
 perfection. Here, then, are emphatically life and 
 death set before you. Make therefore your selec- 
 tion between them. Choose you must. A neces- 
 sity is laid on you. Good and evil are before you 
 the one must be enjoyed, or the other endured 
 there is no medium between them. Those whom 
 the Almighty does not admit to his presence here- 
 after, will not have that mingled experience of 
 enjoyment and suffering which they now have. 
 
SER. 33. TO A CHOICE. 381 
 
 They shall lie down in sorrow, and the last ray of 
 hope shall be extinguished forever. 
 
 While your attention is directed to this solemn 
 winding up of the transactions of time, you will 
 feel no hesitation in exclaiming, ' May mine be 
 the death of the righteous, and may my latter end 
 be like his.' But with the death of the righteous, 
 is inseparably joined his life. The happiness of 
 the former, is the result of the holiness of the 
 latter. 
 
 I would, therefore, first, admonish you that in 
 order to the attainment of life, you must choose the 
 means of it. " Repent and be converted, that your 
 sins may be blotted out." Obtain an interest in 
 the redemption of Christ, and live in obedience to 
 the divine commandments. This obedience will 
 evince the sincerity of your faith and love, and will 
 be to yourselves and to the world an evidence of 
 your preparation for the last great change which 
 shall pass upon you. 
 
 But it is all important that the choice be made 
 immediately. Can you give any reason for delaying 
 it ? Will any good result from postponing an atten- 
 tion to the interest of your souls ? You cannot give 
 any reason. There is not any benefit, unless you 
 frankly avow that a life of thoughtlessness, folly 
 and sin, is far more delightful to you than one dis- 
 tinguished by the service of the Almighty; and that 
 the former you pursue from inclination, but the 
 
382 THE SINNER URGED SER. 33. 
 
 latter you will not adopt until there appears for it 
 an absolute necessity. This necessity you do not 
 now perceive. You are young. You are in vig- 
 orous health. The career of life is stretched out 
 before you to an undefined extent. Numberless 
 future enjoyments solicit your regard. You say to 
 your soul, " Soul, take thine ease ; thou hast much 
 goods laid up for many years ; eat, drink, and be 
 merry." Presuming therefore upon a long life, you 
 put far from you the thought of eternity with its 
 tremendous realities. You determine to be religious 
 when for the enjoyment of life you are no longer 
 fitted. To cherish these views and determinations, is 
 to make the very goodness of God an inducement to 
 continue in rebellion against him. And how awful 
 the guilt is which attends such conduct, it is not 
 necessary to show. In regard to the aggravation 
 of your guilt, it is not now designed to make any 
 remarks. It is the danger of acting in this manner, 
 of which I wish to convince you. 
 
 You postpone your reconciliation with God until 
 you are laid on the bed of sickness and death. 
 Then earth has nothing more in reserve for you. 
 You feel that it is necessary to make some provision 
 for futurity. But is it in your power to make that 
 provision when you please ? If it be so at ordinary 
 times, will it be so at the period to which you refer 
 the great concern of salvation ? In regard to both 
 these subjects, it is to be feared that you are greatly 
 
SER. 33. TO A CHOICE. 383 
 
 in error. You think you can provide for salvation 
 at any time you please to do so. But is forgiveness 
 bestowed as a matter of right upon him who con- 
 descends to ask for it? Is it necessarily and of 
 course communicated even to those who bitterly 
 regret their past folly and wickedness ? No ! Sal- 
 vation is the absolute gift of the all-gracious God. 
 Nothing which we can do can give us a claim to it* 
 It is indeed uniformly conferred upon those who 
 have humble and contrite hearts. But how widely 
 different from these are they who seek the divine 
 favor only under the dread of impending vengeance, 
 and who have spent all the years of their healthful 
 vigor in the practice of sin. Have they any just 
 ground to expect the divine mercy ? They have 
 none. 
 
 But if the attainment of reconciliation with God 
 be not in our power at any time, much less is it so 
 in the season of bodily distress, and upon the ap- 
 proach of death. Then reason may be confounded 
 at the first onset of disease the stroke of death 
 may be instantaneous, or the pains of the body 
 furnish little opportunity for the collected exercise 
 of the powers of the mind and thus the soul passes 
 as it had lived, to encounter an awful retribution. 
 You thus perceive how vain it is to rely upon the 
 efficacy of a death-bed repentance. But your views 
 may not extend thus far. You may be satisfied 
 with reserving a portion of your life for the gratifi- 
 
384 THE SINNER URGED SER. 33. 
 
 cation of your own desires, and determine to devote 
 the residue to the great duties of serving God and 
 preparing for a future state. But when will you 
 enter upon these duties ? Whether you say at the 
 expiration of several years, or months, or even a 
 few days, still there is one appalling consideration, 
 which should excite to immediate action. It is 
 only the present moment which you can know 
 certainly to be your own. We should not even 
 think of to-morrow, " for where is to-morrow ?" 
 
 , ' > ; (Jj, v 
 
 " In another world ; this is sure to thousands, 
 The reverse to none." 
 
 Where the happiness of our souls throughout end- 
 less ages is at stake, it is folly to omit securing 
 it now, and to defer it to a period which never 
 may arrive. ' To-day, therefore, if ye will hear 
 the voice of a merciful God, harden not your hearts. 
 Now is the accepted time ; this is the day of sal- 
 vation.' 
 
 At the present time, I would especially urge you 
 to make a decision upon this momentous subject. 
 In a short time we shall make a public profession of 
 our faith in Him who has redeemed us. Shall we 
 not then see some whose purposes of good have 
 become so matured as to induce them for the first 
 time to lay hold on the covenant of their God to 
 express their hope and pledge their obedience. Let 
 not a sense of unworthiness deter such from en- 
 
SER. 33. TO A CHOICE. 385 
 
 J- 
 
 gaging in the solemn act before us. If you repent 
 of jour sins if your hopes of salvation rest upon 
 Jesus Christ if you cherish a sincere purpose of 
 rendering new obedience, there is no obstacle pre- 
 sented to you. Obey the impulse to good which 
 you feel in your own bosoms, and new grace shall 
 be added to that from which this impulse springs. 
 Stay not until you are better prepared. All the 
 worthiness required is a sense of utter unworthi- 
 ness. The gospel feast is provided for humbled 
 sinners. There are no alarming denunciations to 
 fill us with dread. The gracious invitation is, 
 " Whosoever will, let him come and take of the 
 water of life freely." 
 
 
 49 
 
386 
 
 SERMON XXXIV. 
 
 t 
 ON UNION WITH CHRIST. 
 
 or 3f!0(tJ>h.nijfi9f> gnirrnelfc^oii atfi ercailT .p/j^nrna' 
 
 ===== 
 od) "to ^c) buc oinoo mid to! Jliw 7979O8ori7f * 
 
 JOHN xv. 5. 
 
 J cwi *Ae vine, ye are the branches : he that abideth in me, 
 and I in him, the same bringeth forth much fruit : for 
 without me ye can do nothing. 
 
 IT is perfectly unintelligible, rny brethren, how 
 the Saviour could express himself in this manner, 
 and yet possess no greater superiority of nature or 
 character than is ascribed to him by some who bear 
 the Christian name. If he had been simply a 
 human teacher, although mighty in deed, and wise 
 in instructing, he would still have been a man like 
 ourselves he could not with any propriety be said 
 to abide in us it would have been most arrogant 
 and impious in him, to declare, "Without me ye can 
 do nothing." 
 
SER. 34. UNION WITH CHRIST. 387 
 
 But, conceive of Jesus Christ as divine as God 
 dwelling in human flesh and all this is true and 
 consistent. We can well conceive how all good is 
 derived from him how the life of the soul and the 
 production of holy fruits depend upon union with 
 Christ. The fact and the importance of this union 
 with the Saviour, are the ideas involved in the text. 
 Let us therefore bestow some attention in the eluci- 
 dation of this subject. 
 
 I. What is the nature of the connection existing 
 between believers and the object of their faith ? 
 This is the first inquiry. It is that of a teacher and 
 his disciples. " Rabbi, we know that thou art a 
 teacher sent from God," expresses a feeling which 
 forms one element of the Christian character. The 
 instructions given by the Lord Jesus are received as 
 authoritative declarations of what we are to believe 
 and what we are to practice. They are to be re- 
 ceived as submissively as a child receives the first 
 elements of knowledge from an instructor, towards 
 whom he entertains the highest veneration, and in 
 whom he has the most implicit confidence. 
 
 But the connection which exists between Christ 
 and believers, is that sustained by a federal head 
 towards those whom he represents in a covenant 
 made on their behalf. According to the language 
 of the Apostle to the Romans, " as by one man's 
 disobedience, many were made sinners, so by the 
 obedience of one shall many be made righteous." 
 
; '! 
 
 388 UNION WITH CHRIST. SER. 34. 
 
 The acts of the Redeemer performed as our covenant 
 head, are, as respects certain purposes, reckoned as 
 our own acts. His sustaining the penalty of the 
 Almighty's broken law, and his perfect obedience to 
 its requisitions, are, in reference to our justification 
 before God, reckoned as a satisfaction to the divine 
 justice on our behalf so that to the believing peni- 
 tent, mercy may be extended consistently with the 
 honor of the divine government. It is thus that 
 Jesus Christ represents believers in the covenant 
 which the Father has graciously entered into with 
 his creatures. 
 
 There is however, another connection which they 
 sustain toward him. He is to them the source of a 
 spiritual communication, by which the apprehensions 
 and affections of the soul are changed, by which he 
 who has been dead in trespasses and sins, becomes 
 alive to righteousness rejoices in the service of 
 God, and departs from iniquity. The Spirit of God, 
 the agent in our sanctification, operates in conse- 
 quence of the reconciliation effected by the Son. 
 The vital energy residing in the head is transfused 
 through all the members. The Spirit which without 
 measure dwells in the Mediator, is in various de- 
 grees imparted to the several members of the 
 church, which is his body. With regard to this 
 connexion I observe, 
 
 1. That it is a most intimate one. " I am the vine, 
 ye are the branches." This is the similitude under 
 
SER. 34. UNION WITH CHRIST. 389 
 
 which it is expressed, and it certainly conveys the 
 idea of intimate association and entire dependence. 
 Nor can the propriety of the illustration thus given, 
 be contested. The notion involved in the com- 
 parison is the communication of life. As the sap 
 flowing from the vine to its several branches pro- 
 duces verdure and fruitfulness, so the grace pro- 
 ceeding from Christ produces in his followers spirit- 
 ual life and the practice of piety. 
 
 2. The connection of which we are speaking is 
 also a necessary one. "He that abideth in me and 
 I in him, the same bringeth forth much fruit, for 
 without me ye can do nothing." This is the decla- 
 ration of the Saviour himself. In order to appre- 
 hend the correctness of this statement, let us consider 
 the nature of the life which the Christian enjoys. 
 It is a life of acceptance with God. No longer 
 under the curse of the law, and deprived of the 
 favor of the Creator, the Christian is brought near to 
 God and contemplates him as a reconciled Father. 
 And this life of acceptance which he lives, is by the 
 faith of the Son of God. It is through the merits of 
 Christ that we are introduced into this state. Our 
 continuance in it depends on the same ground. He 
 that believeth in Jesus shall be saved he that 
 believeth not is condemned already, and the wrath 
 of God abideth on him. 
 
 Our deliverance from the condemnation due to our 
 sins is obtained only in one method there is a way 
 

 390 UNION WITH CHRIST. SER. 34. 
 
 of salvation opened by the Redeemer, and other 
 foundation than this upon which to ground the hope 
 of happiness, can no man lay. We cannot stand in 
 judgment with the Almighty and receive his appro- 
 bation on the account of our own obedience. Many 
 have been the years of our alienation from him, and 
 deeply stained have they been with various transgres- 
 sions. Not to the justice of our Creator therefore, 
 but to his mercy, must our appeal be made and 
 that mercy alone operates through the redemption of 
 Jesus, and towards those who are united to him by 
 a living faith. Without Christ, then, we can do 
 nothing toward our justification with God. 
 
 The life however, which the Christian leads, is 
 not merely one of acceptance and reconciliation, 
 but of communion with the Father and this com- 
 munion, in its origin arid continuance, depends upon 
 union with Christ. 
 
 It is comparatively of little moment that the 
 iniquities of our past lives are pardoned, if the 
 principle of corruption remains unextinguished in the 
 heart. It will only remain for us to commence a 
 new series of crime we shall be as far removed as 
 ever from either approving the character of God, or 
 of being ourselves approved by him and under 
 these circumstances, can never inherit the blessed- 
 ness of his kingdom. In the economy of our 
 redemption, therefore, Jesus Christ is made the 
 medium through which not merely pardon but holi- 
 
SER. 34. UNION WITH CHRIST. 391 
 
 ness is conveyed. To his disciples he communicates 
 the grace which forms them into new creatures, 
 and then the practice of righteousness becomes their 
 delightful employment they can approve of the 
 holy law of God contemplate his perfections with 
 pleasure pray to him with humble confidence, and 
 rejoice in hope of the full manifestation of his favor. 
 Let us now reflect on the consequences of this 
 union with Christ. They are most interesting for 
 they comprise present peace, and the certainty of 
 future blessedness. Because I live, ye shall live 
 also, said the Saviour to his disciples. It has 
 already been remarked, that by virtue of our con- 
 nection with the Saviour, his acts as respects certain 
 purposes, are reckoned as our acts. In him we die 
 under the curse of a broken law justice is satisfied, 
 and we are absolved from punishment. In him we 
 are raised to a life of acceptance with God here, and 
 in his resurrection from the grave and entrance into 
 heaven, we have an earnest and a pattern of our 
 own rising to glory at the last day. Can we then 
 doubt the importance of our becoming branches of 
 this vine ? We shall thus have secured to us happi- 
 ness of the highest order, and which can be obtained 
 no otherwise. The Scriptures, the rule of our faith, 
 the only unerring index to our condition in a future 
 state, furnish us with no hope other than what is 
 grounded upon the redemption of Jesus and is 
 
392 UNION WITH CHRIST. SER. 34. 
 
 beneficial to none but those, who in the prescribed 
 manner become interested in it. 
 
 Since, then, results so momentous depend upon 
 union with Christ, the inquiry into the evidence 
 which will satisfactorily demonstrate this fact, is 
 certainly a most interesting and important one. 
 
 " If any man be in Christ Jesus he is a new 
 creature, old things are passed away, all things have 
 become new." This is a scriptural criterion by 
 which we may determine the relation which exists 
 between the Redeemer and ourselves. If we are 
 united to him, we become new creatures, i. e. in a 
 moral sense, for the man physically and in an in- 
 tellectual view, continues the same. But in his 
 moral apprehensions and feelings a great change has 
 been produced. Old things have passed away. The 
 hopeless subjection to sin the love of it, and the 
 strong aversion to the service of God the blindness 
 in spiritual things which distinguish us in our natural 
 state, are removed. All things have become new ; 
 new affections animate the soul a new course of 
 conduct is entered upon other and higher prospects 
 allure our desires. The change wrought in the 
 new creation is from evil to good. We cherish 
 divine truth ; we love God, affectionately rely on 
 the Saviour, and humbly walk in his footsteps. 
 This, my brethren, is to be in Christ ; this is to be 
 a fruitful branch of that vine which our heavenly 
 Father hath planted. 
 
SER. 34. UNION WITH CHRIST. 393 
 
 You are connected with the visible body of Christ 
 do you possess a spiritual union with him ? This 
 is an inquiry of unutterable importance. Members 
 of the church on earth do not in virtue of this union 
 merely, pass into the enjoyments of the church tri- 
 umphant. Christ has declared, "Not every one that 
 saith unto me, Lord! Lord! shall enter into the king- 
 dom of heaven, but he that doeth the will of my Fa- 
 ther." " Without holiness no man shall see God." 
 See to it, therefore, that your hopes of the divine 
 favor repose on a proper foundation. Strive to obtain 
 reconciliation with your God, and the sanctification 
 of your nature, and let your lives consist with the 
 precepts of the gospel. Remember your continual 
 dependence upon divine grace ; meditate upon 
 divine truth ; commune with your own hearts and 
 be still ; pray to the Author of good, and attend on 
 his ordinances. Let Christ abide in you, and abide 
 ye in him ; for without him, ye can do nothing. 
 
 But you do not all profess to be united to Christ. 
 Many of you act as if it were of no importance to 
 be so. Unreconciled to God, you seem not sensible 
 of the necessity of procuring his favor ; involved in 
 guilt, you appear unapprised of the awful conse- 
 quences to which it leads ; impotent in yourselves, 
 you do not turn to Him in whom all grace is trea- 
 sured up. It is a melancholy spectacle to see you 
 thus unconcerned and inattentive to your duty, 
 while the precious hours of life are wasting, while 
 50 
 

 394 UNION WITH CHRIST. SER. 34. 
 
 opportunity after opportunity is passing away un- 
 improved, when the term of your probation may be 
 almost exhausted. 
 
 In closing an address on that union with Christ 
 which is productive of such happy effects, I cannot 
 but tender to those who have been hitherto careless, 
 a solemn admonition to seek this great blessedness. 
 It is offered to the possession of every sinner, and 
 the neglect to acquire it, will issue in ruin hopeless 
 and unutterably great. I beseech you, therefore, 
 to be reconciled to God. Alienated from him, you 
 perish ; reconciled, you live and die happy with 
 him forever. These are solemn truths which have 
 been often proclaimed to you ; they are truths 
 which many of you admit in words ; but where is 
 the conduct which we might expect from those 
 who really cherish these impressions ? If the for- 
 giveness of your sins and an interest in the Re- 
 deemer, obtained in the manner exhibited in the 
 gospel, be indispensable to your happiness, why do 
 you neglect so entirely this great interest ? 
 
 Many of you, no doubt, think that you will not 
 altogether neglect it. There is some period, fixed 
 or contingent, when it is your secret determination 
 to attend to religious duty, and to seek pardon and 
 the purification of your nature, and thus to become 
 prepared for the happiness of a life to come. Thus 
 you resolve, although your own judgment and ob- 
 servation will tell you what you have so frequently 
 
SER. 34. UNION WITH CHRIST. 395 
 
 heard declared to you from this place that life is 
 uncertain, death often unexpected, and reason often 
 lost at the first onset of disease ; and what is most 
 important of all, that presumptuously continuing in 
 sin and neglect of religion in the days of your 
 youth, or the period of your health and prosperity, 
 when age or infirmity, or the approach of death at 
 any period may induce you to call for mercy, the 
 God whom you have so long neglected may reply 
 to you only with the stem denunciations of his 
 justice. 
 
 I beseech you to weigh these considerations. 
 Do not give them a careless hearing ; if they now 
 affect you, do not let the feeling which they produce 
 pass away as you leave this house. Let them often 
 return to you in your hours of solitude and re- 
 flection. Let some portion of this day be occupied 
 with a solemn communion with your own spirit. 
 Consider the indispensable duties resting on you, 
 and may that God whose power and grace are 
 without limit, so affect your hearts, that repenting 
 and being turned to God, your sins may be blotted 
 out, and through faith you may become fruitful 
 branches of that living vine. 
 
396 
 
 SERMON XXXV. 
 
 ON HEARING THE WORD. 
 
 LUKE viii. 18. 
 
 Take heed therefore how ye hear. 
 
 THESE words were spoken by Him who inti- 
 mately knowing the nature of men, was aware of 
 their disposition to treat with levity things deserving 
 their serious attention. And of this necessity, we, 
 who minister in holy things, can cherish no doubt. 
 For often have we reason to exclaim, " who hath 
 believed our report, and to whom hath the arm of 
 the Lord been revealed." Although the message 
 which we deliver is of unequalled importance and 
 solemnity ; although a contempt or neglect of it will 
 be productive of ruinous consequences, there are 
 few who bestow upon it a proper regard ; there are 
 multitudes who, by an inattention to it, are increas- 
 
SER. 35. HEARING THE WORD. 397 
 
 ing a guilt already sufficiently awful. It is an 
 affecting thought, that the means of life thus be- 
 come the occasion of death ; that the exhortations 
 and warnings of the gospel are not merely uninflu- 
 ential, but productive of serious detriment to those 
 to whom they have been addressed. My object on 
 the present occasion is, so far as is possible, to 
 obviate this evil by calling your attention to the 
 admonition of Jesus Christ, " Take heed, therefore, 
 how ye hear." 
 
 This address appears to be an inference from 
 some reasoning or fact previously under view. It 
 will then be proper to inquire what this reasoning 
 or fact was, and then to explain and enforce the 
 declaration of our Lord. 
 
 The conclusion expressed in the text is derived 
 from a parable in which the preaching of the 
 gospel was compared to the sowing of seed by an 
 husbandman. As the effect of the latter would 
 vary according to the quality of the soil upon which 
 it fell, so the gospel would impress men differently, 
 according to the different dispositions with which 
 they received it. In this parable we have repre- 
 sented every variety of character which exists 
 among the hearers of the word. We have an 
 accurate description of them all from those upon 
 whom it has no effect, to those who experience its 
 full influence. One or the other of these charac- 
 teristics is applicable to every man to whom the 
 
398 HEARING THE WORD. SER. 35. 
 
 message of God has ever come. A view of the 
 parable will show the propriety of the caution 
 which is grounded upon it. " Some seed fell by 
 the w r ay side, and was trodden down, and the birds 
 of the air devoured it." 
 
 The interpretation of this is " the seed is the 
 word, those who receive it by the way side are 
 those who hear, but then cometh the devil and 
 taketh away the word out of their hearts lest they 
 should believe and be saved." 
 
 The fact here referred to is one of frequent oc- 
 currence. The expositions of duty, the representa- 
 tions of danger, the admonitions to seek salvation, 
 which are addressed to men, meet the ear and 
 perhaps become the subject of a little thought, but 
 before any impression is made upon the heart, all 
 concern in regard to them is dismissed. The care- 
 less hearer will persuade himself that there is no 
 reality in the things which are urged upon his atten- 
 tion, or at all events, that they are somewhat 
 doubtful, and there is a possibility that no evil may 
 arise from a neglect of them. And should they 
 possess the reality and importance ascribed to them, 
 it may be thought that some future period will be 
 sufficiently early to attend to them. Such are the 
 vain thoughts which fill the mind of men, and ren- 
 der them insensible to all the alarming and pathetic 
 exhortations which can be addressed to them. 
 
 Those who hear the word but never comply with 
 

 
 SER. 35. HEARING THE WORD. 399 
 
 its requisitions, are compared to a man beholding 
 his face in a glass, for he beholdeth himself and 
 goeth his way, and straightway forgetteth what 
 manner of man he was. How apt is this com- 
 parison ! Through the instrumentality of the writ- 
 ten or preached gospel, men have sometimes a vivid 
 conception of their character and of the end to 
 which they are tending ; but when the eye is turned 
 aside, or when the voice ceases to meet the ear, all 
 this is forgotten ; no more impression being left 
 than follows an attempt to fix permanent charac- 
 ters upon the unstable and yielding water. 
 
 Some seed, also, fell upon a rock, or upon stony 
 ground, and as soon as it sprung up, it withered 
 away because it lacked moisture. Such, our Lord 
 tells us, are those, who, when they hear, receive 
 the word with joy, but having no root, they believe 
 for a while and finally fall away. These hear the 
 word with joy ; they feel that the gospel is glad 
 tidings to sinners ; they " a while believe," an assent 
 is yielded to the important truths w r hich God has 
 revealed, which for a while produces a certain 
 degree of obedience to the divine will. But in 
 time of temptation they fall away because they 
 have no root. The impressions made upon their 
 hearts have no depth or firmness ; they have felt 
 an alarm of conscience, but have not experienced 
 that true repentance which arises from a conviction 
 of the evil of sin and a sense of the goodness of 
 

 400 HEARING THE WORD. SER. 35. 
 
 God. When, therefore, the temporary excitement 
 which produced a solicitude with regard to the 
 divine favor, has died away, it is to be expected 
 that they will fall from the profession which they 
 have made. Such instances have come under our 
 view. Influenced by temporary convictions, men 
 make a profession of religion, and a hope is excited 
 that their hearts are really changed ; but when the 
 warmth of their feelings abates, or some trial is 
 presented, they immediately fall away. The word 
 has not been sown sufficiently deep in their hearts. 
 The affections, which have been excited, are not 
 of a permanent character ; and the subjects of them, 
 so far as any ultimate benefit is concerned, are 
 unfruitful hearers of the word of life. 
 
 " Other seed fell among thorns, and the thorns 
 grew up and choked it." These are they, who, 
 w T hen they have heard, go forth and are choked 
 with the cares, and riches, and pleasures of the 
 world, and bring forth no fruit to perfection. 
 
 In some degree impressed with the preaching of 
 the gospel, the individuals in question do not alto- 
 gether neglect the duties which it inculcates, but 
 the attention paid to them is entirely insufficient. 
 For the work of our salvation is of such magnitude 
 that it requires all the energies of our souls to be 
 engaged in it. Any thing, therefore, which dis- 
 tracts our minds and prevents our paying an undi- 
 vided attention to this great object, will have a 
 
SER. 35. HEARING THE WORD. 401 
 
 pernicious influence upon our religious character. 
 Of this nature are the cares, riches, and pleasures 
 of this world. How often has a concern for the 
 happiness of the soul been banished by some trifling 
 earthly anxiety ! How does the possession of the 
 riches and the enjoyment of the pleasures of this 
 world, soothe the soul into a deadly repose, and 
 suppress those thoughts concerning our future state 
 which should always be cherished, because they 
 manifest the vanity of all things besides. 
 
 Those then whose religious impressions are grad- 
 ually weakened and finally destroyed by the tumult 
 of temporal business or the agitation of worldly 
 pleasure, are also deprived of any lasting benefit 
 from the preaching of the gospel. " Some seed," 
 continues our heavenly Teacher, " fell upon good 
 ground, and sprung up and bore fruit an hundred 
 fold." These are they who, receiving the word in 
 an honest and good heart, keep it and bring forth 
 fruit with patience. Upon these the gospel has a 
 blessed influence. Receiving it as the word of God, 
 they are by it convinced of guilt and misery, but 
 they have also revealed the fountain opened for sin 
 and uncleanness. Genuine repentance and lively 
 faith are thus produced, and a joyous hope springs 
 up in the soul. They will be fruitful in pious affec- 
 tions and holy actions and they will yield this fruit 
 with patience. They will persevere to the end, for 
 they are born of the word of God, which liveth and 
 51 
 
402 HEARING THE WORD. SER. 35. 
 
 abideth forever. From the representation of the 
 different classes into which the hearers of the gospel 
 may be distributed, the inference was deduced 
 " Take heed therefore how ye hear." 
 
 The fact that so small a proportion of the hearers 
 of the gospel, derive any lasting benefit, deserves 
 attention. For it shows that in the way of re- 
 ceiving religious improvement there are serious 
 impediments. And from the existence of these 
 obstacles, we infer the necessity of " taking heed 
 how we hear." We have the important privilege of 
 hearing that word of God which instructs in duty 
 and directs us in the way of happiness. But since 
 there are many who perish notwithstanding all 
 their religious advantages, we should with serious- 
 ness inquire how we may so attend on the ministry 
 of the gospel as to save our souls. In entering 
 therefore the house of worship, there are several 
 reflections with which our minds should be deeply 
 impressed. 
 
 1. We should then bear in mind that it is God, 
 who in his word, and by the instrumentality of his 
 ministry, addresses us. If God be our Creator if 
 we are in the most entire and absolute manner at 
 his disposal and if the perfections of his nature are 
 infinite, then most certainly he should be regarded 
 by us with the highest adoration ; and when he 
 speaks to us, we cannot yield an attention too 
 exclusive. 
 
SER. 35. HEARING THE WORD. 403 
 
 Were the vail drawn from before us, and could 
 we have a glimpse of the majesty of God, and hear 
 a voice as from heaven addressing us, how would 
 our attention be aroused ! how would we stand in 
 breathless expectation ! When in ancient days the 
 Almighty upon certain occasions, caused some man- 
 ifestation of his glory to pass before his servants ; 
 how profound was the reverence, and extreme the 
 terror which they experienced. And the message 
 which they heard, how deeply was it fixed in their 
 memory and on their heart. 
 
 But as certainly as God then manifested himself, 
 so certainly does he now surround us, although we 
 see him not as certainly as he then spake to men, 
 so surely does he now address those who hear or 
 read his word. This will in words be admitted by 
 many who have no strong impression of its certainty. 
 
 But without this impression, we are not in a suit- 
 able condition to hear the gospel message. We 
 should feel that God is around us and speaks to us. 
 
 2. We should also be deeply affected with our 
 condition as guilty and perishing creatures. 
 
 Our existence here is short and uncertain. We 
 look backward, and the years are few since we 
 began to be ; forward, and a very limited prospect 
 presents itself, ere a darkness intervene, into which 
 no mortal eye can penetrate. But revelation gives 
 us information that beyond this gloom there is 
 another state of existence in which we shall dwell 
 
404 HEARING THE WORD. SER. 35. 
 
 forever. And in that state how wide a distinction 
 will be drawn between the creatures of God. To 
 the one class happiness will be allotted; to the other 
 deep W 7 retchedness. To the land of despair, and 
 darkness, and sorrow, we are all by nature tending. 
 But there is a path presented which will lead to a 
 happy immortality and the endless favor of God. 
 The way of salvation is clearly marked out in holy 
 writ, and is the subject of the addresses which we 
 from time to time make to you. 
 
 As then in the preaching of the gospel the Al- 
 mighty speaks to you, and speaks in a manner the 
 most interesting to a guilty creature, it is important 
 that you should hear in a proper manner. 
 
 And in the first place, the gospel should be heard 
 with close attention. Without a proper engagement 
 of mind, no benefit will be derived from any discus- 
 sion upon any subject. When the attention is 
 frequently drawn off to other matters, the preaching 
 of the gospel must be uninfluential ; for the motives 
 presented never become the subject of serious 
 thought. And yet such is the fact with regard to 
 many who hear the word of God. They are 
 present in the sanctuary, but their minds are wan- 
 dering to the ends of the earth. Frivolous thoughts 
 occupy their attention while the all important 
 truths which are proclaimed make no impression 
 upon them. Men are not thus inattentive when 
 instructions are given on any subject connected with 
 
SER. 35. HEARING THE WORD. 405 
 
 their temporal welfare. No one imagines that the 
 knowledge of any science or art can be obtained by 
 bestowing upon it a few transient thoughts. And 
 is the knowledge of God and of our duty, with the 
 ability to secure our everlasting welfare, more easily 
 acquired than the most common mechanical art ? 
 Surely not ! 
 
 The importance of closely attending to the re- 
 ligious instructions which we receive, is therefore 
 very evident. We should direct the whole force of 
 our understanding to the comprehension of the 
 truths which are brought under view the attention 
 with which they are heard should be unbroken so 
 that w r e may contemplate them in every connection 
 in which they are presented. But, not only should 
 the gospel be heard with attention, it is also neces- 
 sary that we should on such occasions experience 
 the greatest solemnity. This would naturally flow 
 from the apprehension that God speaks to us, and 
 that the subjects to which our thoughts are directed 
 are of awful importance. Nothing can be more 
 unbecoming in itself, nor more fatal in its conse- 
 quences, than the levity and unconcern with which 
 some attend on the ministry of the gospel. The 
 word of God treats of subjects of the highest interest 
 and importance to man. Eternity with all its con- 
 comitants, death, judgment, heaven, and hell, are 
 the things of which it treats. The nature and per- 
 fections of the Almighty the character and work 
 
406 HEARING THE WORD. SER. 35. 
 
 of Christ the Redeemer the universal range of 
 human duty, are also comprised in our teaching. 
 And should not these great and dreadful topics 
 arrest our attention, and fill our minds with solem- 
 nity. Is it natural or proper that such discussions 
 should be heard with levity and unconcern, even 
 were you doubtful of the correctness of the opinions 
 advanced ? 
 
 The conduct which has now been recommended 
 will certainly be adopted, if you comply with the 
 third direction which I shall offer on the subject of 
 hearing the word of God. 
 
 3. "Hear the gospel with a firm persuasion of 
 your personal interest in the truths which it dis- 
 closes." When the dreadful doom of the wicked is 
 pronounced, remember that while separated from 
 Christ this is your own doom. When the way of 
 salvation is pointed out, and exhortations given to 
 enter upon it, believe that they are addressed by 
 the Almighty to you in particular. You should not 
 imagine that they concern others and not your- 
 selves, for as surely as you live, so certainly are you 
 sinners so certainly must you return to dust, and 
 at the last day stand at the right or left hand of 
 your Judge. 
 
 Let me then give as a last and most important 
 direction, that you " hear the gospel with a reso- 
 lution to improve this privilege in order to your 
 salvation." Let not the good seed be snatched 
 
SER. 35. HEARING THE WORD. 407 
 
 away which has been sown in your hearts. Be not 
 persuaded that religion is unworthy of your regard. 
 And above all, guard against the dangerous delusion 
 that you may yet enjoy many sinful pleasures and 
 then be reconciled to God. For to-day, if ye will 
 hear his voice, harden not your hearts, is the divine 
 command. 
 
 " To-day attend, is wisdom's voice, 
 To-morrow, folly cries ; 
 And still to-morrow 'tis, when, oh ! 
 To-day the sinner dies." 
 
 Since, then, for us no to-morrow may ever arise, 
 let us yield a present obedience to the divine com- 
 mand, let us seek the Lord while he may be found, 
 and call upon him while he is near. 
 
 I would observe, in concluding the whole subject, 
 that the preaching of the gospel never leaves us in 
 the situation in which it found us. It always brings 
 us nearer to God, or removes us further from him. 
 I do not now refer to the tendency which the 
 gospel has to harden where it does not melt the 
 heart, though this is a solemn thought. I speak of 
 the greater condemnation which will be our portion, 
 if we are found to be unfruitful hearers of the word. 
 Every time the gospel is heard and a compliance 
 with its call refused, a fresh act of disobedience is 
 added to the catalogue of our crimes an act deeply 
 criminal, for it despises the greatest goodness. 
 
 
408 HEARING THE WORD. SER. 35. 
 
 Take heed, therefore, how ye hear ; do it with 
 serious meditation, and pray to God to impress it 
 upon your hearts ; and may you through his grace 
 become the diligent doers, and not the forgetful 
 hearers of his word ; so that receiving it in an 
 honest and good heart, ye may bring forth fruit to 
 the glory of God. 
 

 

CONSIDERATIONS 
 
 RESPECTING THE 
 
 GENUINENESS 
 OF THE PENTATEUCH, 
 
 WITH SPECIAL REFERENCE TO A PAMPHLET ENTITLED 
 THE CONNEXION BETWEEN 
 
 GEOLOGY AND THE PENTATEUCH: 
 
 BY THOMAS COOPER, M. D. 
 

 ..*" 
 
 
 
 ^1 
 
NOTE BY THE EDITOR. 
 
 THE following Essay was occasioned by a pamphlet 
 written by Dr. Cooper, and addressed to Prof. Silliman of 
 Yale college. Mr. Means's reply was first published in the 
 columns of the " Southern Christian Herald," and then in a 
 more permanent form at Columbia, in 1834. 
 
 The controversy respecting the composition of the Penta- 
 teuch, although it had never before been waged in this country, 
 is by no means of recent origin. Aben-Ezra, the celebrated 
 Jewish critic of the 12th century, had pointed out certain 
 passages as written by a later hand than Moses, but without 
 thinking in the least to impugn the authority of the Penta- 
 teuch as the genuine production of that Jewish Lawgiver, 
 nor indeed of any portion of it as a writing of inspiration. 
 
 Spinoza, a learned but skeptical Jew, in his Tractat. 
 Theol. Polit. Hamburg, 1670, was the first who contended 
 against the Mosaic origin of the Pentateuch. He maintained 
 that it was composed by Ezra ; and the same opinion was 
 expressed by Anthony Van Dale, in his dissertation De 
 Origine et Progressu Idololatriae Amstelod. 1696. Isaac 
 Peyrere, 1655, author of the theory of the Praeadamites, 
 believed that the Pentateuch was compiled from journals 
 left by Moses, and from documents existing before him. 
 That " the Book of the Wars of the Lord " was the first 
 compilation, and furnished the foundation of the book of 
 
 
414 NOTE BY THE EDITOR. 
 
 Numbers ; and that Deuteronomy was not composed until 
 after the times of David. Andrew Masius 1 supposed that the 
 particular parts of the Pentateuch were first brought together 
 by Ezra, or some other inspired writer later than Moses. 
 Thomas Hobbes, the English deist, contends against the 
 Mosaic origin, in his Leviathan, London, 1651. Richard 
 Simon, in 1678, advanced the opinion that the substance of 
 the Pentateuch was derived from Moses, but that the com- 
 position of the work as a whole, was committed to some 
 scribe or prophet. 2 Le Clerc conjectured that the Penta- 
 teuch was the work of the Samaritan priest, sent from 
 Babylon to Palestine, to instruct in the Mosaic religion the 
 colonists who had been settled there. 3 See 2 Kings xvii. 
 27. seq. Le Clerc lived to retract this opinion. Fulda 
 maintained that some parts were derived from Moses, but 
 that the whole was first reduced to order in the times of 
 David. Nachtigal, that the five books were compiled from 
 many old collections during the exile, perhaps by Jeremiah. 4 
 Staudlin, 5 that much of the Pentateuch is later than the days 
 of the Jewish Legislator ; that the book has either been 
 composed at a later period, or has been greatly interpolated 
 by a later hand. Bauer, that the Pentateuch cannot be older 
 than David. 6 Vater, that Deuteronomy is later than David, 
 and that the whole was not brought into its present form until 
 the time of Ezra. 7 De Wette is of the opinion that the five 
 books of Moses were composed substantially, some time 
 between the reign of David, and the Babylonish captivity ; 
 but received their present form after the Exile. 8 Augusti 
 
 1 In his Commentary on Joshua xix. 47. 2 See his Histoire Critique 
 du Vieux Testament, Rotterdam, 1685. 3 Le Clerc Sentimens de quel- 
 ques Theologiens de Hollande, &c. Amsterd. 1681. 4 Neue Versuch, &c. 
 Helmstadt, 1796. 6 Geschichte der christliche Sittenlehre, Gcetingen, 1799. 
 6 Entwurf einer hist, kritisch. Einleit. in die Schrift. d. Alt. Test. Nilrnberg, 
 1806. 7 Abhandlung ttber Mose und die Verfasser d. Pent. Halle, 1805. 
 Beitragen zur Einleit. in das Alt. Test. Halle, 1806, 1807. 
 
NOTE BY THE EDITOR* 415 
 
 agrees substantially with De Wette. 1 Hartmann supposes 
 that all excepting the registers of names, and of the encamp- 
 ments of the Israelites, and the ten commandments, were 
 composed between the reign of David and the Exile. 2 
 Bertholdt, that the Pentateuch was written between the 
 accession of Saul, and the close of Solomon's reign. 3 Herbst 
 of Tubingen, believes the materials genuine, but supposes 
 them to have been first brought together by Ezra and the 
 one hundred and twenty elders who composed the Great 
 Synagogue. 4 Gesenius, that Genesis, Exodus, and Numbers, 
 contain many portions which belong in the days of the 
 prophets, but that Deuteronomy was composed after the 
 captivity. 5 Pustkuchen, 6 Hoffman, of Jena, 7 and Bleek, 
 of Berlin, 8 follow, on the same side. 
 
 On the other, and in favor of the genuineness of the 
 Pentateuch as a writing of Moses, are found Mans veldt, 9 
 Kuper, 10 Daniel Huet, 11 Le Clerc in his later and maturer 
 writings, 12 Bolville, 13 Herman Witsius 14 in his Miscellanea 
 Sacra, John Dav. Michaelis in his Einleit. in Schrift. des A. 
 Bundes, 15 Jerusalem in his Letters on the Mosaic Writings, 16 
 the celebrated Eichorn, 17 Eckermann, 18 Jahn, 19 Kelle, 20 
 
 1 Grundriss einer hist. krit. Einleit. in's alt. Test. Leipzig, 1806. 2 Lin- 
 guist. Einleit. u. s. w. Bremen, 1818, and Hist. krit. Forschungen ueber d. 
 ftlnf BQcher Mose's, Rostock, 1831. 3 Hist. krit. Einleit. Erlangen, 
 1813. 4 Observatt. quaedam de Pent, quatuor libr. poster, auctore et 
 editore in the Coramentationes Theologicse, Lips. 1825. 5 Geschicht. der 
 Heb. Sprache und Schrift, Leipz. 1817, also Commentatio de Pent. Samar. 
 Halae, 1815. 6 Urgeschichte der Menscheit, Lemgo, 1821. 7 In a peri- 
 odical at Leipzic, 1822. 8 In Rosenmueler's Repertorium, Leipzig, 1822. 
 9 Regneri a Mansvelt adv. Theologo-Politicum, Amstel. 1674. 10 Arcana 
 Atheismi, Rotterdam, 1676. " Demonstratio Evangelica, Lips. 1703. 
 12 Dissertat. III. de Scriptore Pentateuchi Mose, prefixed to his Comm. Am- 
 stelod. 1696. 13 Reponse au Livre intit. Sentimens, &c., Rotterdam, 
 1686. 14 Miscellanea Sacra, Lugdun. Batav. 1736. 15 Hamburg, 1787. 
 16 Braunschweig, 1783. 17 Versuch einer Beleuchtung d. Geschichte 
 des Ittd. und Christ. Bibelkanon's, Halle, 1792. 18 Theol. Beitragen, 
 

 416 NOTE BY THE EDITOR. 
 
 Fritzsche, 1 Kanne, 2 Griesinger, 3 Scheibel of Breslau, 4 
 E. F. C. Rosenmueler, 5 De Luc, 6 Krummacher, 7 Hagel, 8 
 Pfister; 9 Pastoret 10 and Salvador 11 in France; and Graves, 12 
 Home, 13 and Marsh, 14 in England ; and Schacht, 15 Woer- 
 man, 16 Pareau, 17 and Muntinghe, 18 in Holland. 
 
 In addition to these, the whole body of theologians of all 
 countries, have been convinced that the Pentateuch is none 
 other than the genuine production of the Jewish Legislator ; 
 and that the fact is as clearly proved by tradition, as we 
 have any right to expect in relation to a book of such high 
 antiquity. 
 
 Those who have impugned the genuineness of the Penta- 
 teuch, have been men whose theories have predisposed them 
 to overlook the evidence in its favor. A large portion of 
 these have been infidels, as Spinoza, Volney, Voltaire, 
 Hobbes, the author of the Wolfenbiittel Fragments, and 
 others. The rest have mostly been men who with Gesenius, 
 Berthold, and De Wette, have no belief in the Scriptures as 
 a book penned by Inspiration. Every person acquainted 
 with the Rationalist divines of Germany, knows full well their 
 
 Altona, 1796. 19 Jahn's Einleitung, Vienna, 1803. Translated by Prof. 
 Turner of New York. * In a work published at Freyburg, 1811, 1812. 
 
 1 PrUfung der GrUnde mit welchen die ^Echtheit der BQcher Mose's 
 bestritten worden ist, Leipz. 1814. 2 Biblische Untersuchungen, Erlangen, 
 1819. 3 Ueber den Pentateuch. Stuttgard, 1806. 4 Untersuchungen 
 ueber Bibel, Breslau, 1816. 6 In the third edition of his Commentaries, 
 Leipzig, 1821. 6 Grundsaetze der Theologies, Theodicee, und Moral. 
 7 Paragraphen zu der heiligen Geschichte, Berlin, 1818. 8 Apologie des 
 Moses, Sulzbach, 1828. 9 Gedanken und Betrachtungen ueber die ftinf 
 Bacher Mosis, 1826. 10 Histoire de la Legislation, Paris, 1822. " Loi 
 de Molse, Paris, 1822. 12 Lectures on the Pentateuch, London, 1808. 
 13 Introduction, &c. w Authenticity of the five books of Moses vindi- 
 cated. 15 Animadversiones ad Antiq. Heb. Traj. ad Rhen. 1810. ie Com- 
 mentatio de libr. Vet. Foed. prsestantia Traj. ad Rhen. 1821. 17 Commen- 
 tatio de iramortalitatis, ac vitae futurae notitiis, Daventriae, 1807. Also 
 Instit. Interp. Traj. ad Rhen. 1822. 18 Brevis expositio critices Vet. Fce- 
 deris, Groningae, 1827. 
 
NOTE BY THE EDITOR. 417 
 
 prepossessions against any thing supernatural in the sacred 
 writings; their industry in detecting expressions which inge- 
 nuity may turn into evidences of a more recent origin of 
 these writings than is compatible with their high authority as 
 inspired documents ; their attempts to explain away whatever 
 is miraculous, and their credulity in relation to whatever will 
 make for their theories ; and their incredulity in respect to 
 any facts or items of evidence which may be adverse. The 
 charge of credulity, which is ever uppermost in the attacks of 
 skepticism against the believers in revelation, may well be 
 turned upon the skeptic himself. He truly fulfils the 
 inspired description of the Pharisee. He strains out a gnat, 
 and swallows a camel. 
 
 That the friends of the Scriptures have sometimes been 
 chargeable with credulity, there can be little doubt. Equally 
 certain is it that unsound arguments have sometimes been 
 plead in their defence. But, to charge us all with credulity; 
 to set aside the arguments, and impeach the motives of the 
 clergy, with the old and little insinuation that we are " the 
 paid and hired defenders" of religion ; that we preach the 
 gospel and write in its defence, because thus we obtain our 
 support ; is, to say no more, unworthy of a magnanimous 
 enemy. If indeed we did sell our services for the remune- 
 ration we obtain as ministers of the gospel, we should be the 
 meanest and most contemptible of the creatures of God. 
 We know ourselves and the men of other professions better 
 than to do otherwise than despise the insinuation which is so 
 often made against us. We have studied with them side by 
 side in our boyhood, and with them were trained in the same 
 pursuits, up to the time of our graduation at college. We 
 know the guage of their powers, and are not afraid to com- 
 pare the educated clergy of our country with them, nor to 
 have that clergy meet them on any field of trial which it is 
 53 
 
 
418 NOTE BY THE EDITOR. 
 
 proper for us mutually to occupy. The day was when the 
 several professions were all open to us, and when we might 
 have entered those which are secular, and have stood side by 
 side with the companions of our early studies. We knew 
 that if we devoted ourselves to the church, the same pros- 
 pects were not before us ; and yet we have yielded to the 
 convictions of duty, and are preachers of the gospel. But 
 we scorn the imputation that we are pledged, by any exterior 
 necessity, to the opinions we proclaim, or that our minds are 
 so biased that we cannot see the truth ; or that we are so 
 fettered by the fear of man, that we dare not publish it to the 
 world. What we preach we believe. It will not be said of 
 Mr. Means, we are sure, that he defended the Scriptures, 
 and preached the gospel, from any other than an honest and 
 intelligent conviction of duty. 
 
 The divines who have been mentioned as defending the 
 genuineness of the Pentateuch, were certainly, as every one 
 must perceive in relation to most of them, under no bias of 
 any kind, which could induce them to arrange themselves on 
 that side of the argument. The greater portion of them 
 lived in a country in which it has been more popular to 
 oppose than to defend the inspiration of the Scriptures. 
 Such are Eichorn, Michaelis, Eckermann, Fritzsche, Rosen- 
 mueler and others. Some who assumed the other side of 
 the controversy, have become persuaded of their error, as 
 they advanced in their inquiries. Le Clerc, as we have 
 seen, after appearing as an impugner of the Mosaic origin, 
 candidly retracted his error, and in the latter part of his life 
 appeared on the opposite side. Nachtigal also became less 
 confident, and in a great measure took back the theory which 
 he had advocated ; and Richard Simon so explained his 
 views that they were rendered compatible with the plenary 
 inspiration of the writings in controversy. Hasse first denied 
 
 
NOTE BY THE EDITOR. 419 
 
 to the book of Genesis a higher antiquity than the latter part 
 of the Babylonish exile ; but, twenty years after, he ascribes 
 the five books to one and the same hand. He says, " It 
 cannot be doubted that the purity of language, the elegance 
 of style, and the poetic imagery discoverable in Genesis, 
 betray the hand of Moses, and that the age of David pre- 
 supposes the existence of the Mosaic writings." 
 
 A similar process is observable in the mental history of 
 E. F. C. Rosenmueler. He first declared himself in oppo- 
 sition to the genuineness of the Pentateuch, but in the later 
 editions of his Commentary, appears as its staunch defender. 
 Surely the cause which is so often deserted by its advocates 
 cannot be so indubitably certain as the foes of evangelical 
 religion would have us believe. Anthony Theodore Hart- 
 mann,* the last author on this subject whose writings have 
 reached us from beyond the water, and who stands com- 
 mitted against the Mosaic origin, acknowledges in respect to 
 the controversy in Germany, that it has come down to our 
 day without any decisive victory being gained by either 
 party. It appears to us, that any one who examines this 
 subject thoroughly and candidly, must come to the con- 
 clusion, that the theological tendencies alone of the Neo- 
 logical divines, their love of novelty and originality, their 
 tendency to swing loose from every thing ancient, have been 
 the real reasons which have prevented them from receiving 
 the Pentateuch as substantially the writing of Moses. After 
 the fullest examination, we are constrained to accede to the 
 conclusion of the celebrated critic Michaelis, who thus ex- 
 presses himself in his Einleitung in Schrift. des Altes Bundes, 
 Hamburg, 1787. "That Moses is the author of the five 
 
 * To whom the editor acknowledges his obligations for most of the 
 authorities quoted in this note. 
 
420 NOTE BY THE EDITOR. 
 
 books which are usually called his, is the common opinion of 
 Christians and Jews, and I regard it not only as perfectly 
 correct, but as certain as any thing which can be known 
 respecting the composition of any ancient book." Professor 
 Pareau of Utrecht, also, in his Disputatio de mythica sacri 
 codicis interpretatione, Traj. ad Rhen. 1824, says, "that the 
 Pentateuch in its present form, must be ascribed to Moses 
 alone." 
 
PREFACE. 
 
 THE dissertation presented to the reader, in the following pages, 
 originally appeared in the columns of the " SOUTHERN CHRISTIAN 
 HERALD." The writer did not enter the field of controversy unpro- 
 voked, nor without manifest necessity. A point of great importance, 
 in relation to the authority of revealed religion, had been assailed, in 
 a spirit of uncompromising hostility, with a startling array of ar- 
 guments and objections, and by an individual long accustomed to 
 dictate to the public mind, upon all subjects, even upon those most 
 beyond his appropriate sphere. 
 
 The attack was, moreover, accompanied by a haughty defiance. 
 It was repeatedly, and without qualification, stated, that no honest 
 and intelligent man, acquainted with the merits of the question, 
 would dare to maintain the genuineness of the Pentateuch. Under 
 the circumstances of the case, then, the necessity of replying to the 
 attack made, was commanding. The failure to do so, would be 
 regarded as an abandonment of the point at issue. 
 
 To the argument now submitted, the writer would most earnestly 
 solicit the attention of the public. Whatever may have been their 
 sentiments hitherto, in relation to the matter discussed, he hopes to 
 obtain from his readers a candid and patient examination of his 
 arguments. To those whose minds have not yet been satisfied, with 
 respect to the claims advanced by the religious system exhibited in 
 the Jewish and Christian Scriptures, he would respectfully suggest 
 that the inquiry prosecuted in the following sheets, cannot be un- 
 
422 PREFACE. 
 
 interesting to the general scholar ; and that in a religious aspect, it 
 must be of the highest importance, when the possibility only is ad- 
 mitted that our conclusions are just that the obligations of religion 
 are founded in truth, imperative in their character, and not to be 
 neglected without incurring fearful guilt. 
 
 Nor are the considerations proposed on the present occasion, 
 alone intended to satisfy the minds of unbelievers ; they are designed 
 to enable Christians, speculative or practical, to furnish reasons for 
 the belief which they cherish. No one, then, professing a submis- 
 sion to the claims of revelation, who is not well instructed respecting 
 the evidence by which it is supported, should deem an attention to 
 the following argument, hi his instance unnecessary. It were a 
 discreditable thing for him to receive opinions, with the reasons of 
 which he is unacquainted. And were he even content to rest in this 
 blind and irrational conviction, religion is in perpetual danger of 
 being dishonored and injured, through his inability to meet the 
 objections with which it is at all times assailed. 
 
 The writer has no more to add, but that the publication, in a more 
 permanent form, of what was originally offered to the community 
 in the fugitive character of newspaper essays, has been induced by 
 the hope of giving a wider circulation to what, it is thought may 
 be useful, and the wish to furnish to those interested in the subject, 
 a condensed, yet comprehensive view of the whole controversy 
 respecting the genuineness of the writings ascribed to the Jewish 
 lawgiver. 
 
 Fairfield District, C., 1834. 
 
ESSAY ON THE PENTATEUCH. 
 
 SECTION I . 
 
 INTRODUCTION. 
 
 Ax the present period, a special call seems to be 
 made upon the defenders of revealed religion to 
 sustain the credibility of some of its most important 
 records. No very long interval of time has elapsed 
 since the publication of a tract entitled " The 
 Connexion between Geology and the Pentateuch," 
 which is intended to unsettle the popular belief in 
 the divine origin of the Jewish, and by consequence 
 of the Christian revelation also. Proceeding from 
 an individual, who possesses so many real and 
 adventitious sources of influence, this production is 
 not to be disregarded, whatever may be the judg- 
 ment which we may be called to pronounce upon 
 its intrinsic merits. The author occupies a high 
 literary station in this community, and with a great 
 
424 ESSAY ON THE PENTATEUCH. 
 
 and extended reputation actually possesses an erudi- 
 tion exceedingly various, if not the most profound. 
 
 The style, moreover, of the essay in question, is 
 such as to make a strong impression upon the 
 unthinking, the uninformed, and those whose minds 
 are already biased towards the conclusions which it 
 is designed to establish. With a show of logical 
 precision and an affectation of considerable candor, 
 there are joined much confident assertion, and many 
 unwarrantable assumptions both of facts and prin- 
 ciples. The author has also brought within a 
 narrow compass, and exhibited in a popular manner, 
 all the difficulties, real or imaginary, which are 
 attached to the theory of the Mosaic origin of the 
 Pentateuch. That question then, which is at all 
 times one of importance, becomes now one of 
 peculiar interest. By those who sustain the theory 
 just mentioned, some attention must be paid to it, 
 if they would prevent the prevalence of erroneous 
 opinions derived from a one-sided view of the sub- 
 ject. It is not meant that the matter has not 
 hitherto been fully discussed. The contrary is the 
 fact. As the objections to the genuineness and 
 authenticity of the books, commonly ascribed to the 
 Hebrew lawgiver, have been frequently produced ; 
 so they have been patiently considered, learnedly 
 met, and we think satisfactorily refuted. In making 
 this statement, I am aware that the writer under 
 view has asserted the direct contrary. He has 
 
ESSAY ON THE PENTATEUCH. 425 
 
 pronounced with all authority, " that not one of the 
 objections in question, has been refuted or attempted 
 to be refuted." * The affirmation is an astounding 
 one, and so utterly at variance with fact, that we 
 cannot imagine under the influence of what halluci- 
 nation it was made. Partiality to our own views 
 may readily lead us to deny the soundness of argu- 
 ments proposed against them ; but it cannot surely 
 pervert our apprehensions so as to render us 
 unaware of the fact of their having been offered. 
 Professing therefore an entire incompetency to 
 explain this mystery, it is again affirmed that very 
 many attempts have been made to answer the 
 objections proposed. But these do not exist in a 
 form fitted to produce an impression on the public 
 mind in general ; but are found in voluminous works 
 of a grave character, which few persons excepting 
 theologians consult. Of the multitudes who may 
 read Dr. C.'s pamphlet so pregnant with difficul- 
 ties, which are alleged to be insuperable, so full 
 of scornful denunciations of his adversaries, and 
 sovereign contempt for their arguments how few 
 can be expected to seek information from any 
 source such as those above indicated. On this 
 account it has been thought desirable that this 
 community should have presented to them some 
 considerations respecting the genuineness and au- 
 
 * Geol. Pent. p. 50. 
 
 54 
 
426 ESSAY ON THE PENTATEUCH. 
 
 thenticity of the Pentateuch, with a statement of 
 the mode in which the usual objections can be 
 obviated. 
 
 In the outset of the investigation, let us survey 
 the ground which it is proposed to occupy. It is 
 not then designed to mingle in the inquiry any 
 personal or temporary considerations whatever. No 
 reference will be had to the origin or merits of that 
 controversy which seems to have been the occasion 
 of the hostile demonstration against the Hebrew 
 Scriptures, which it is now intended to meet in a 
 spirit of candor, and with the weapons of legitimate 
 argument. 
 
 The point at issue is this Was the Pentateuch 
 the production of Moses ? Is it genuine, really 
 proceeding from him to whom it is ascribed ? Let 
 it be remembered, that this is a consideration 
 entirely distinct from the question respecting the 
 authenticity of an historical record. Admit the 
 Pentateuch to have been written by Moses ; we 
 may still inquire Are its statements authentic ? 
 Prove that it proceeded from some other source 
 still its historical details may be true. To say then 
 that this book abounds with falsehoods and absur- 
 dities, is not, consistently with the views of the 
 Infidel, to suggest any proof that Moses did not 
 write it, although such would be the fact upon the 
 principles maintained by the Jew or Christian. 
 
 Before proceeding any farther, it may be well to 
 
ESSAY ON THE PENTATEUCH. 427 
 
 inquire What influence the decision of this ques- 
 tion may have upon the authority of revealed 
 religion in general, and upon that of the Christian 
 religion in particular. 
 
 What is the nature of the connection between 
 the Old and New Testaments, and between the 
 religious dispensations which they severally estab- 
 lished ? To what extent does the latter affirm the 
 authority of the former ? And how far may the 
 manifest error involved in any portion of the one, 
 affect the question respecting the truth of the other? 
 These are questions of importance. Let us hear 
 in reference to them the observations of the judi- 
 cious Paley : " Undoubtedly our Saviour assumes 
 the divine origin of the Mosaic institution un- 
 doubtedly also, he recognizes the prophetical char- 
 acter of many of their ancient writers. So far, 
 therefore, as Christians, we are bound to go. But 
 to make Christianity answerable with its life, for 
 the circumstantial truth of each separate passage in 
 the Old Testament, the genuineness of every book, 
 the information, fidelity, and judgment of every 
 writer in it, is to bring, I will not say great, but 
 unnecessary difficulties into the whole system. 
 These books were universally read and received by 
 the Jews in our Saviour's time. He and his 
 Apostles, in common with the other Jews, referred 
 to them, alluded to them, used them ; yet except 
 where he expressly ascribes a divine authority to 
 
428 ESSAY ON THE PENTATEUCH. 
 
 particular predictions, I do not know that we can 
 strictly draw any conclusion from the books being 
 so used and applied, besides the proof, which it 
 unquestionably is, of their notoriety and reception 
 at that time. In this view our Scriptures afford a 
 valuable testimony to those of the Jews." * 
 
 It is not by this intended to say, that the inquiry 
 concerning the genuineness and authenticity of the 
 books of the Old Testament, is not an important 
 one ; nor that this inquiry cannot to our minds be 
 satisfactorily terminated ; it is only meant to affirm 
 that this is a distinct question from the one respect- 
 ing the divine authority of the Christian religion, 
 excepting in so far as has been above stated. 
 
 It is no easy matter to follow our author in his 
 somewhat desultory observations and arguments. 
 He sets out with laying down many principles 
 some in a greater or less degree correct, others the 
 reverse, but taken as a whole, covering the entire 
 ground of the controversy. With respect to the 
 admission of these, he professes to anticipate no 
 difficulty. He, however, enters more into detail, 
 and again and again suggests various theories, 
 derived from others, respecting the origin of the 
 Pentateuch ; with many objections to its genuine- 
 ness, and mixing up the question in reference to 
 this, with the consideration of its authenticity, 
 
 * Evidences, part iii. chap. 3. 
 
ESSAY ON THE PENTATEUCH. 429 
 
 throws out many scornful accusations of falsehood, 
 folly, and corrupt intentions on the part of its 
 fabricators. In this essay a stricter method will be 
 attempted. With a careful discrimination between 
 the characteristics and proofs of genuineness and 
 authenticity, I shall consider the reasons which 
 induce the belief that the Pentateuch was written 
 by Moses, examine the validity of the several 
 objections to this hypothesis, correct various errors 
 of the writer, upon whom I have already made 
 some remarks and then investigate the subject of 
 the truth and divine origin of that book, which is 
 the great depository of the laws of the Jews, and 
 the most important of their historical records. 
 
 SECTION II. 
 
 The Pentateuch traced to the Babylonish Captivity. 
 
 THE Jewish people is the most remarkable of 
 all those to whom the earth has been assigned as 
 an habitation. Other nations have been more 
 renowned in arts or arms, in literature or civil 
 polity. No one has been comparable to it in its 
 religious distinctions, or resembled it in its peculiar 
 destiny. Presenting for ages, amid the almost 
 universal defection of the human race from the 
 primeval and pure worship, an example of a mono- 
 
430 ESSAY ON THE PENTATEUCH. 
 
 theistic faith and elevated moral system ; possess- 
 ing historical and sacred records extending into the 
 remotest antiquity ; and after a national existence 
 of fifteen centuries, and the continuance in a state 
 of dispersion for a still longer period, yet remaining 
 an insulated portion of the family of man, resisting 
 all the amalgamating influences of time, servitude, 
 and an active spirit of proselytisrn in those among 
 whom they live the Hebrews have occupied and 
 still possess a station of solitary pre-eminence on 
 the pages of history. Nor are they alone distin- 
 guished by the circumstances just indicated ; they 
 possess a more remarkable prerogative derived from 
 the fact, that the religious systems, which sway 
 the minds and influence the conduct of the most 
 important portion of mankind, are founded upon 
 that which was promulgated among the descend- 
 ants of the renowned individual, to whom the 
 divine promise was given, that in " his seed should 
 all the families of the earth be blessed." The 
 Christian and Mohammedan religions, widely dif- 
 fering in their genius, their moral influence, and 
 the character of the evidence upon which they rest 
 alike refer to the revelations made through Moses 
 and the prophets. And while the disciples of the 
 former, regard themselves as the spiritual children 
 of Abraham ; the tribes of the desert among whom 
 the latter originated, glory in him as their natural 
 progenitor. And with respect to the great law- 
 
ESSAY ON THE PENTATEUCH. 431 
 
 giver of the Jews, as observed by J. Von Muller, 
 " his institutions, his history and his name, are now, 
 after near four thousand years, the objects of ven- 
 eration among all the nations from the Tagus to 
 Hindoostan, from the frozen seas of Scandinavia to 
 the country of myrrh and frankincense." Apart 
 therefore from the sacred considerations associated 
 with the Hebrew Scriptures, there should be pro- 
 duced in reference to them, a high respect and 
 lively curiosity as records of an age long gone by, 
 as a picture of a very primitive condition of society, 
 and as the great original depository of those reli- 
 gious truths or errors, as they may be differently 
 esteemed by various persons, which have powerfully 
 and permanently influenced the human mind in 
 these latter ages. Such being the interest attached 
 to these writings, the inquiry into their antiquity, 
 genuineness and credibility has been often prose- 
 cuted, and must ever be deemed an important one, 
 in a point of view both literary and religious. 
 
 It is intended in the following essay to attempt a 
 brief outline of the reasons, which induce a belief 
 of the Mosaic origin of the Pentateuch, the most 
 ancient of those writings which constitute what is 
 called the Old Testament. The name has respect 
 to the division of this production into five parts. 
 The four last of these divisions, contain a full 
 account of the organization of the Jewish polity, 
 civil and religious, with a narrative of those events 
 
432 ESSAY ON THE PENTATEUCH. 
 
 which preceded or attended its establishment. The 
 first book furnishes a necessary historical introduc- 
 tion to the others, exhibiting brief notices of the 
 origin of the human race, and the distribution of it 
 into several tribes and nations, with a more particu- 
 lar account of the immediate progenitors of the 
 Jewish people. 
 
 It will be recollected that reference has already 
 been made to the distinction between the genuine- 
 ness and authenticity of any book. It is not 
 doubted that both these characteristics can be 
 shown to belong to the work under consideration. 
 These topics will, however, be made the subjects 
 of separate investigation, and in the first place the 
 proposition will be maintained That the Pentateuch 
 was written by Moses, at or about the time to 
 which it is usually assigned. Pursuing this course 
 we shall not be liable to embarrassment from the 
 extravagant requisitions, which are grounded upon 
 the supposition of the perfect accuracy and divine 
 inspiration of this production ; a thing which how- 
 ever true, it is not necessary in the first instance to 
 establish, being more properly the subject of after 
 consideration. The point which it is incumbent on 
 us first to ascertain, is, that the Pentateuch pos- 
 sesses the same character of genuineness which 
 marks other productions of antiquity the works 
 for instance, of Herodotus, Thucydides, Tacitus or 
 Livy. It is manifest that evidence of a higher 
 
ESSAY ON THE PENTATEUCH. 433 
 
 nature or of a different kind should not be sought 
 in one instance, which is not required in the other. 
 But here the principle is interposed by our objec- 
 tors, that the extraordinary or miraculous nature of 
 the facts detailed in any book demand that a more 
 exalted standard of proof in reference to its genu- 
 ineness should be applied. The principle might 
 have force with respect to the authenticity, or truth 
 of the incidents recorded in any author ; otherwise 
 it is perfectly futile and irrelevant. And no one 
 ever thought of doubting that Livy wrote the his- 
 tory which bears his name, because there are many 
 prodigies recorded in it. 
 
 It is now between three and four thousand years, 
 since the delivery of their law to the Israelites in 
 the Arabian desert. In tracing the existence of 
 any literary production through so prolonged a 
 period, it will be convenient to fix upon some 
 great landmarks ; some intermediate points, at 
 which we may pause in our investigation, and 
 taking a survey of the results already ascer- 
 tained, prepare to penetrate into a still more remote 
 antiquity. There are two such epochs as those 
 above referred to the more recent, the coming of 
 Christ ; the more remote the return from the 
 Babylonish captivity, about five hundred years 
 before. We might, indeed, at once, advance to 
 this earlier period, and assume the existence at that 
 time, in their present form, of the books ascribed 
 55 
 
434 ESSAY ON THE PENTATEUCH. 
 
 to Moses. Of all the theories respecting the 
 origin of the Pentateuch, to which more particular 
 reference may be made in the sequel, whether pro- 
 posed by theologians, heterodox as well as ortho- 
 dox, or even by infidels, not one ascribes it to any 
 writer later than Ezra. This fact, while it ensures 
 the admission of our principle, does not preclude 
 the necessity of some reference to the grounds upon 
 which it rests. Have we then a perfect assurance 
 of the existence of these writings at the period of 
 our Saviour's birth ? We have the most unques- 
 tionable evidence of this fact. Independent copies 
 have been preserved both by Jews and Christians, 
 between whom there can be no collusion. We 
 possess besides, the Samaritan Pentateuch, of 
 which we shall presently speak more particularly. 
 In the New Testament, which, without any refer- 
 ence to its divine origin, is good evidence on this 
 subject, we find manifest reference to these more 
 ancient documents, as then existing. More par- 
 ticularly there is a distribution of the entire sacred 
 writings of the Jews into the three classes, in which 
 they have been at all times arranged ; the law, the 
 prophets, and the Psalms or poetical books. In 
 Josephus, an author living in the first age of Chris- 
 tianity, of a priestly family, well versed in the 
 learning and antiquities of his nation, we find the 
 following testimony : " For we have not innumer- 
 able books which contradict each other ; but only 
 
ESSAY ON THE PENTATEUCH. 435 
 
 twenty-two, which comprise the history of all times 
 past, and are justly held to be credible. Five of 
 these books proceed from Moses ; they contain 
 laws and accounts of the origin of men, and extend 
 to his death. Accordingly they include a period 
 not much less than three thousand years. From 
 the death of Moses onward to the reign of Arta- 
 xerxes, who, after Xerxes, reigned over the Per- 
 sians, the prophets who lived after Moses have 
 recorded in thirteen books what happened in their 
 time. The other four books contain songs of praise 
 to God, and rules of life for man. Since Artaxerxes, 
 up to our time, every thing has been recorded ; but 
 these writings are not held to be so worthy of 
 credit, as those written earlier, because after that 
 time there was no regular succession of prophets. 
 What faith we attribute to our Scriptures is mani- 
 fest in our conduct. For although so great a period 
 of time has elapsed, no one has yet undertaken, 
 either to add any thing, or to take away, or to 
 alter any thing. For it is, so to speak, innate with 
 all Jews, to hold these books to be God's instruc- 
 tions, and firmly to stand by them, nay, if necessity 
 required, gladly to die in their behalf." * Philo, 
 the learned Alexandrian Jew, also expresses him- 
 self in the strongest terms respecting Moses and 
 his books. The Targums or Chaldee paraphrases 
 
 * Contra Apion, Lib. 1, 8. 
 
436 ESSAY ON THE PENTATEUCH. 
 
 on these writings, likewise furnish evidence of their 
 existence at the time for which we are contending. 
 
 Let us now examine the proof of the Pentateuch 
 having been extant since the age of Ezra. In the 
 passage of Josephus above cited, we find it stated, 
 that " since Artaxerxes, up to our time, every thing 
 has been recorded, but these writings are not held 
 to be so worthy of credit, as those written earlier," 
 &c. i. e. not having been written by prophets, they 
 have no divine authority attached to them. Many 
 of them, however, are useful moral and historical 
 writings of this character is Ecclesiasticus, writ- 
 ten two or three hundred years B. C. and in it 
 we find express reference to the ancient sacred 
 books of the Jews, under the expressions : " the 
 law, the prophets, and the rest of the books." 
 
 The celebrated translation of the Hebrew Scrip- 
 tures into Greek, which is termed the Septuagint, 
 moreover took place 280 years B. C., in the reign of 
 Ptolemy Philadelphus. It is not to be supposed 
 that the original work did not exist long before this 
 time, the more especially since the Hebrew ceased 
 to be a spoken language about the era of the cap- 
 tivity, and books were no longer composed in it. 
 But the least shadow of doubt is removed from this 
 subject, by a reference to the fact, that a totally 
 distinct edition of the Pentateuch is preserved by 
 the Samaritans. This people received their name 
 from Samaria, the capital of the kingdom of the ten 
 
ESSAY ON THE PENTATEUCH. 437 
 
 tribes after their revolt from the house of David. 
 About 700 years B. C. this kingdom was subverted 
 by the Assyrians, a great part of its inhabitants 
 transported, and their place supplied by colonies 
 brought from beyond Euphrates. The new inhabi- 
 tants of the land becoming incorporated with those 
 of its original occupants who remained, and being 
 instructed by an Israelitish priest, formed a mingled 
 race, with a religion substantially Jewish, but with 
 sundry modifications derived from their ancient 
 heathenism. There had been a long religious and 
 political rivalry between the two kingdoms of Judah 
 and Israel, previously to the overthrow of the latter. 
 For the first Jeroboam had not only gained for 
 himself a throne, but had established a schismatical 
 worship. It was not then to be expected that 
 relations more amicable would exist between those 
 contiguous nations, now that new and still greater 
 differences had arisen. 
 
 Two hundred years afterwards, when the Jews 
 returned from the captivity in Babylon, the Sama- 
 ritans proffered their assistance in rebuilding the 
 temple of Jerusalem ; which being rejected, they 
 threw every obstacle in the way of the accomplish- 
 ment of the work. Out of these incidents, grew 
 up a still more bitter animosity. Eventually the son 
 of the Jewish high priest having married the 
 daughter of the Samaritan leader, and having been 
 driven from Jerusalem, a temple was built oo 
 
438 ESSAY ON THE PENTATEUCH. 
 
 Mount Gerizim in which he might officiate. Dur- 
 ing the career of the Macedonian conqueror, and in 
 the age of Antiochus Epiphanes, many circum- 
 stances of an exasperating nature, took place be- 
 tween these already hostile races ; and to the time 
 of our Saviour, there had yet arisen among them 
 " no friendly dealings with each other." 
 
 Of the Samaritans, there are yet existing some 
 remnants in their original seat, and elsewhere. They 
 have in their possession a copy of the Pentateuch, 
 written in the Phoenician or ancient Hebrew char- 
 acter, such as was used previously to the captivity. 
 This has been obtained from them in modern times 
 only, by the learned of Europe, although several of 
 the early Christian fathers were apprised of its 
 existence in their age. 
 
 Concerning the antiquity of this copy and the 
 source whence it has been derived, there has been 
 much controversy among the learned. Two differ- 
 ent opinions, however, have gained for themselves 
 the greatest support. Some suppose it to be very 
 ancient, and think, that in the form in which we 
 now have it, it existed among the ten tribes before 
 Jeroboam. Others on the contrary, who do not 
 refer the Pentateuch to Moses, but to some author 
 about the time of the exile, conclude that the fugi- 
 tive priest, Manasseh, to whom allusion has already 
 been made, took with him from Jerusalem the 
 Jewish copy of the law, and translated it into the 
 
ESSAY ON THE PENTATEUCH. 439 
 
 m 
 
 ancient Phoenician character, to which the Samari- 
 tans were more accustomed. This is the theory of 
 R. Simon, Fulda, Paulus, DeWette, and Gesenius.* 
 Rosenmueler, Pro. in Pent. ^ 6. referring to these 
 two opinions, gives in his adherence to the former ; 
 alleging as a very forcible reason for this belief, 
 that in the whole space of time which elapsed from 
 the revolt of the ten tribes until the destruction of 
 the Samaritan kingdom, the prophets, Israelitish as 
 well as Jewish, always and earnestly exhorted the 
 people to render worship to Jehovah alone, such as 
 is enjoined in the Pentateuch ; and to the observ- 
 ance of the whole mass of laws prescribed in it ; 
 the same remarkable care in guarding the Mosaic 
 institutions, being exhibited by the true prophets, 
 both of Judah and Israel ; and this entire agree- 
 ment, proves that there must have been a code of 
 laws, common to both kingdoms. These consid- 
 erations, we think, enable us to trace the Pentateuch 
 to the age of Solomon, B. C. 1000 at all events, 
 the second theory above mentioned, proposed by our 
 adversaries, enables us to establish the fact of its 
 existence immediately subsequent to the captivity. 
 
 * It may be well to observe, for the information of some, that no 
 particular authority should be attached to the opinion of any Ger- 
 man writer, in virtue of his being a Theologian, inasmuch as the 
 wildest and most daring spirit of speculation, untrammeled by any 
 regard to the truth or inspiration of the Scriptures, has long pre- 
 vailed in the churches of Germany. 
 

 440 ESSAY ON THE PENTATEUCH. 
 
 As, then, our investigations are likely to be pro- 
 tracted and may become tedious to some, and as 
 the fact under discussion is on all hands admitted, 
 we shall regard it as incontrovertible, that the Pen- 
 tateuch did exist in the age of Ezra, who flourished 
 444 years B. C. 
 
 SECTION III. 
 
 Concerning the agency of Ezra, in reference to the Pentateuch ; the 
 authority of the books which bear his name, and the subject of 
 the Jewish canon in general. 
 
 THE age at which we have now arrived, is cele- 
 brated in the annals of the world, and of the high- 
 est interest in the Jewish history. Cyrus, the 
 illustrious founder of the Persian Empire had lived, 
 and his successors had undertaken those memorable 
 expeditions against Greece, in which was remarka- 
 bly demonstrated the inefficiency of mere physical 
 force, when opposed to the energies of freedom, 
 and in which such moral and intellectual qualities 
 were developed in the invaded people, as have 
 covered them with imperishable renown. The 
 illustrious schools of Grecian philosophy then orig- 
 inated. Herodotus, the father of profane history, 
 was preparing his immortal work. The various 
 
ESSAY ON THE PENTATEUCH. 441 
 
 nations of the earth, were becoming introduced 
 to nearer connection with each other. And the 
 shadows which rested over a remote antiquity, were 
 in the act of being lifted up. 
 
 To the Jews, however, this was a period of 
 still greater moment. It was the era of their re- 
 newed political existence, of the rebuilding of their 
 desolated capital and temple, and of the re-establish- 
 ment of its imposing worship. During several suc- 
 cessive irruptions into Judea, the king of Babylon 
 had carried into captivity multitudes of Jews, the 
 holy city had been captured, and the house of Je- 
 hovah destroyed by fire. 
 
 At the expiration of seventy years, the period 
 announced by the prophet Jeremiah as the term of 
 their captivity, an edict of Cyrus was issued author- 
 izing their return to their own country. Successive 
 colonies led by Zerubbabel of the royal line, by 
 Ezra and by Nehemiah, between the years 536 and 
 444, B. C., amid many obstructions and delays, 
 succeeded in rebuilding the temple and city walls. 
 The Jewish polity, civil and religious, was under 
 the auspices of the two leaders last mentioned, 
 placed upon that basis substantially, on which it 
 continued until the final dispersion of the nation. 
 Of the general history of Ezra, we know not much, 
 except what is furnished by the record, that "he 
 was a ready scribe in the law of Moses, which the 
 Lord God had given," and by the narrative of the 
 56 
 
442 ESSAY ON THE PENTATEUCH. 
 
 reforms which he effected, and the observances 
 which he restored among his countrymen, in con- 
 formity to the requisitions of that law. 
 
 As in the discussions respecting the genuineness 
 of the earlier portion of the Old Testament Scrip- 
 tures, much has been said in relation to the agency 
 of this distinguished individual, in writing, com- 
 piling, or issuing a new and corrected recension of 
 those Scriptures, it will be necessary to inquire 
 what are the decisions upon this subject, of contem- 
 porary documents, of trustworthy national tradition, 
 and of probable conjecture. 
 
 What documents have we then existing derived 
 from that age ? Besides the works of the prophets, 
 Haggai, Zechariah, and Malachi, we have the his- 
 torical books of Ezra and Nehemiah, all furnishing 
 corroboration to each other. In addition to these, 
 the writer of " Geology and the Pentateuch " wishes 
 to introduce two other sources of evidence ; what 
 are termed in our translation of the Bible, first and 
 second Esdras,* but in the primitive church, third and 
 fourth Esdras ; Ezra and Nehemiah being reckoned 
 the first and second books of that name. It is indeed 
 only the fourth book of Esdras, which will at all serve 
 his purpose, inasmuch, as in this alone is contained 
 the legend, respecting the burning of the law and its 
 miraculous restoration through the instrumentality 
 
 * Greek Orthography of Ezra. 
 
ESSAY ON THE PENTATEUCH. 443 
 
 of Ezra. We may, however, institute an inquiry 
 into the credit due to each of these books, not as 
 inspired, but simply as contemporary documents, 
 bearing upon their face a presumption of truth. In 
 this aspect of the case, it is not necessary that we 
 should enter at all upon the subject of the Jewish 
 canon of Scripture, either in a general view, or with 
 reference to these books in particular ; yet since our 
 author has led the way, we shall not shrink from 
 following him. Let us then hear his objections to 
 the determinateness of the canon in general. There 
 is no known criterion of the books called " apocry- 
 phal," every ancient ecclesiastical author, and every 
 division of Christians, have different notions of books 
 " canonical," and books " apocryphal." " Professor 
 Michaelis uses the term apocryphal for authentic, as 
 distinguished from " inspired," and merely in oppo- 
 sition to " canonical." " There was no enumera- 
 tion of canonical books by any Christian writer, 
 until the time of Melito, Bishop of Sardis, A. D. 
 170." "No canon settled by authority, until the 
 Council of Laodicea, A. D. 468." " Council of 
 Carthage, A. D. 397, admitted the two books of 
 Esdras." " The Greek and Romish Church receive 
 Esdras as canonical." These passages occur Geol. 
 and Pent. p. 51, 52, and on p. 7, it is said the canon 
 was settled by Church authority, at the Council of 
 Carthage, A. D. 397, although as is seen above, it 
 is alleged not to have been settled by ecclesiastical 
 
444 ESSAY ON THE PENTATEUCH. 
 
 authority until the council of Laodicea, A. D. 468, 
 and on the same page, we read : " There is no 
 Jewish writer on the canon, now known anterior to 
 the Talmudists," several centuries after Christ ; 
 although on p. 52, the author observes, " I am 
 aware of the argument in favor of the present canon, 
 drawn from Philo, Josephus," &c., who were cer- 
 tainly Jewish writers. These, however, are trivial 
 inconsistences, in comparison with others which 
 shall be cited in the course of this essay. 
 
 We here observe, that the first objection to the 
 determinateness of the Jewish canon, is grounded 
 upon the ambiguity of the terms used in the discus- 
 sion. It is granted that those terms have by different 
 persons been used in various significations, at one 
 and another period. There is n > doubt that, accord- 
 ing to the statement of Eichorn, the term " Canon," 
 meant : 1st, a publicly approved catalogue of all the 
 books which might be read in the assemblies of 
 Christians for instruction and edification ; 2nd, a 
 collection of divine and inspired writings. In like 
 manner the term apocryphal was first applied to 
 obscurely written books, which in consequence were 
 " set aside," and from them, nothing allowed to be 
 read publicly. It was then used to designate sup- 
 posititious writings, which in consequence of their 
 worthlessness, were not used for public instruction, 
 and finally writings not inspired. It matters not, 
 however, what terms were used by the writers on 
 
 * * 
 
ESSAY ON THE PENTATEUCH. 445 
 
 the subject which we have now in hand ; provided 
 there be an entire consent respecting the matter 
 itself. Eichorn has well stated, as the true and 
 perspicuous notion of the canon, " that at the time 
 of our Saviour's appearance, there was in Palestine 
 a collection, which made up a complete whole, and 
 in the New Testament, was sometimes comprised 
 under the appellation Scripture or Holy Scriptures ; 
 sometimes paraphrased by law and prophets, or by 
 law, prophets and psalms." That there did exist 
 such a collection, is fully demonstrated by this 
 writer, in a lucid and beautiful treatise on the canon 
 of the Old Testament, a translation of which may 
 be found in a volume, entitled " Essays and Disser- 
 tations on Biblical Literature," published in New 
 York, 1829. 
 
 With the " learned and condensed arguments," 
 presented in this work, our author professes to be 
 well acquainted, as also, with those of a later writer, 
 Jahn, whom he terms " far more suspicious." And 
 in reference to both, in his usual uncourteous style, 
 he observes, " they do well perhaps to defend the 
 cause, which they were employed to support, and 
 which supported them." He did not advert to 
 the fact, that German theologians allow themselves 
 all freedom of thought and discussion, and that 
 Eichorn especially was far from being subject to any 
 trammels of authority. But to return by these 
 arguments it does not appear that our learned an- 
 
446 ESSAY ON THE PENTATEUCH. 
 
 tagonist was convinced, and he therefore presumes 
 that they will be equally ineffectual with others. 
 
 I have no hesitation, however, in asserting my 
 conviction that they must prevail with all intelligent 
 and candid persons, who will bestow upon them a 
 proper attention. 
 
 The great variety of topics which must necessarily 
 pass under our review, does not permit the attempt 
 to give an exhibition of these arguments. The 
 reader is earnestly recommended to examine them, 
 in the above cited work of Eichorn, and in Jahn's 
 Introduction to the Old Testament, a translation of 
 which, has also been made in this country. The 
 confident assertion " that every ancient ecclesiastical 
 writer, and every division of Christians, have differ- 
 ent notions of books canonical and apocryphal," is 
 there shown to be entirely unwarranted. And with 
 regard to the statements, that there was no Chris- 
 tian writer on the subject of the Jewish Canon, until 
 Melito, Bishop of Sardis, A. D. 170, nor any canon 
 settled by Church authority, until the Councils of 
 Carthage or Laodicea, A. D. 397 or 458, I would 
 merely observe, that it is difficult to conceive for 
 what purpose they were made. I do not know how 
 much earlier than the period first indicated, a Chris- 
 tian writer could have been expected to advert to 
 the subject, in a systematic way. Little more than 
 a century had passed, since the first preaching of 
 Christianity. Where the great object was to extend 
 
ESSAY ON THE PENTATEUCH. 447 
 
 the knowledge of the truth, by the oral communi- 
 cations of living teachers, there were few writers ; 
 and those who did exercise themselves in this way, 
 were engaged with subjects which presented more 
 urgent claims upon their attention. The few lite- 
 rary productions of the first century, and of the 
 earlier portion of the second, were brief addresses 
 to Christian Churches principally of an hortatory 
 nature ; and apologies to the Roman Emperors, in 
 which were repelled the calumnies, with which 
 the new religion was assailed both by Jews and 
 heathens. 
 
 Moreover, when Christianity was principally con- 
 fined to Judea and the regions adjoining, when in 
 all places there were many Hebrew Christians, from 
 whom the associated Gentile believers would neces- 
 sarily learn the number and names of the books 
 anciently accounted sacred ; what could be expected 
 other than such incidental allusions to this collection 
 in general, or to its particular parts, as abound in 
 the New Testament, and in the writings of those, 
 who immediately succeeded the Apostles. At a 
 somewhat later period, however, when Jerusalem 
 was finally destroyed, under the reign of Hadrian, 
 and the Jews dispersed from their own land ; and 
 when in many parts of the world, where the gospel 
 had been preached, there existed little acquaintance 
 with Jewish opinions, and no minute knowledge of 
 that previous religious system out of which Chris- 
 
448 ESSAY ON THE PENTATEUCH. 
 
 tianity had grown ; we might expect Christian 
 writers to refer to these subjects in a more syste- 
 matic way. Accordingly, we find Melito, Bishop 
 of Sardis, who travelled into the East with a view 
 to ascertain from the accounts of the Jews there, 
 the contents and number of their sacred books, com- 
 municating to his brother Onesimus the result of his 
 investigations. 
 
 In almost every Christian writer of repute, during 
 the next three or four hundred years, we meet with 
 enumerations of the Old Testament Scriptures, 
 agreeing in all important particulars. Many of 
 these are cited by Eichorn, and other writers on 
 the canon, and all may be found in " Lardner's 
 Credibility of the Gospel History." 
 
 It is, therefore, ridiculous to talk of no canon 
 being established by church authority, previously to 
 the Council of Carthage, or that of Laodicea. In 
 truth, the Christian Church had no authority to 
 declare any thing in relation to this matter. It is a 
 mere subject of historical inquiry What was the 
 collection of sacred writings extant among the Jews, 
 in the time of our Saviour, to which he and his 
 Apostles gave their sanction ? In determining this, 
 all we need is the testimony of credible witnesses 
 living at or near the time. And of this we have 
 all that can be desired. 
 
 We are now to examine the assertions of our 
 author in relation to some particular books the first 
 

 ESSAY ON THE PENTATEUCH. 449 
 
 and second, or, as they were anciently reckoned, 
 third and fourth books of Esdras. " The Greek 
 and Romish Church receive Esdras as canonical." 
 The Council of Carthage admitted the "two books 
 of Esdras;" and page 11, it is said, the Greek 
 Church and the Roman Catholics admit this book 
 of Esdras, (the fourth,) as genuine. A quotation is 
 also made from Prideaux, which will presently be 
 cited ; by which the authority of this book is 
 attempted to be supported. 
 
 The first remark which I would make upon these 
 statements is, that here we have an artful blending 
 together of the claims of two books, having no 
 necessary or actual connection with each other. 
 What may be true of the third book of Esdras, he 
 attempts, in this way, to establish respecting the 
 fourth. Of the various portions of Christendom, 
 the Greek Church alone recognizes the canonical 
 authority of the third (called in our Apocrypha, the 
 first) book of Esdras and this recognition, it is 
 attempted by a skilful generality in terms, to extend 
 to the fourth book, (or second of our Apocrypha.) 
 A still more striking illustration of this remark, is 
 furnished by the mode in which Prideaux's testi- 
 mony is used. The fact of a suspension of the 
 building of the temple, for the space of two years, 
 being referred to by this author, in his " Con- 
 nexion," &c., gives occasion to the following re- 
 mark : " so saith the writer of the first apocryphal 
 57 
 
450 ESSAY ON THE PENTATEUCH. 
 
 book of Esdras ; and although he be an apocryphal 
 writer, and is, in most things wherein he doth not 
 translate from the canonical book of Ezra, very 
 fabulous, yet, in this particular, he may be well sup- 
 posed to deliver himself according to the received 
 traditions of the age in which he lived and the 
 histories then extant ; and this was very ancient ; 
 for it is certain he wrote before Josephus : and an 
 ancienter evidence than this, we cannot have from 
 any writer, since the Scriptures of the Old Testa- 
 ment, concerning this matter." * Now this passage 
 is quoted bv our author, and prefixed to an attempt 
 to prove that Ezra wrote the Pentateuch, a thing 
 asserted not by the writer of the third, but of the 
 fourth book of Esdras. Prideaux's testimony is 
 therefore clearly irrelevant ; but the uninformed 
 might be thence led to conclude that this distin- 
 guished divine intended to guaranty the competence 
 and credibility, as an historical witness, of the writer 
 of fourth Esdras. But what does Prideaux say, 
 concerning this book ? Controverting the opinion 
 of certain fathers, he observes, p. 103, Vol. II. 
 Connexion, " They had no other foundation for 
 it, than that fabulous relation which we have in the 
 second (fourth) apocryphal book of Esdras ; a book 
 too absurd for the Romanists themselves to receive 
 into their canon." 
 
 * Vol. II. p. 31. Charlestown, 1815. 
 
ESSAY ON THE PENTATEUCH. 451 
 
 The second remark which I would make, respect- 
 ing the statements now under view, is, that with an 
 exception or two they are grossly incorrect. The 
 Greek Church does not receive fourth Esdras ; 
 neither does the Roman Catholic ; nor did the 
 Council of Carthage. What could have led our 
 author into these errors ? He seems to have for- 
 gotten that Ezra and Nehemiah were anciently 
 reckoned as the first and second Esdras. For once 
 his universal learning has failed him, or he has 
 voluntarily erred to serve a purpose. But were 
 Ezra and Nehemiah accounted as first and second 
 Esdras, as I have asserted ? The proof is abundant. 
 Let us hear the Council of Trent, in its " Decretum 
 de Canonicis Scripturis." In the enumeration of 
 the books of the Old Testament, we perceive 
 " Esdrae primus et secundus qui dicitur Nehemias." 
 No notice is taken of the third and fourth books. 
 Lactantius, whom Gibbon has pronounced the most 
 eloquent of the Latin fathers, A. D. 306, quotes 
 Nehemiah under the name of Esdras, because it was 
 reckoned the second book under that title.* Jerome, 
 A. D. 392, in that preface, concerning all the books 
 of the Old Testament, which he terms, " Prologus 
 Galeatus," giving an enumeration of them, consis- 
 tently with our received canon, only grouping two 
 together in some instances, after the manner of the 
 
 * Lardner, Vol. HI. p. 527, London edition, 1831. 
 
452 ESSAY ON THE PENTATEUCH. 
 
 Jews, who aimed at a correspondence with the 
 number of letters in their alphabet, observes "The 
 eighth of the class Hagiographia is Ezra, which 
 among the Greeks and Latins, makes two." And 
 in the preface to his translation of Ezra and Nehe- 
 miah, he says, " by the Hebrews, they are reckoned 
 as one book, called Ezra ; but reckoning them as 
 two, he had not translated the dreams of those 
 apocryphal books, third and fourth Esdras, which 
 were not found among the Jews, and were therefore 
 not to be regarded." Origen, A. D. 230, speaks 
 of Esdras first and second, as being in one book, 
 called by the Jews, Ezra. To the same purpose 
 express themselves, Epiphanius, Rufinus, and Atha- 
 nasius in his Paschal epistle. We need no farther 
 proof of our position ; and when in the canon 
 recognized by the Council of Carthage we find 
 mentioned first and second Esdras, no man of com- 
 mon intelligence can suppose that any other books 
 are referred to, but those of Ezra and Nehemiah. 
 In relation to the fourth book of Esdras, I would 
 only remark farther, that it is not extant in Greek, 
 and never was in Hebrew, and subjoin the obser- 
 vation of the learned Basnage : " We suppose the 
 author to have been a Jew who was educated in 
 Chaldea. In his writings, he has borrowed his 
 arrangement, style and prophetical expressions from 
 
 * Lardner IV. p. 420. 
 
ESSAY ON THE PENTATEUCH. 453 
 
 Daniel." " He was in reality a Christian, for he 
 often speaks of Jesus the Son of God ; but he 
 retained after his conversion, the reverence which 
 was felt by all the Jews in the time of Christ, for 
 their cabalistic learning and traditions."* Such 
 then is the poor authority upon which rests the 
 legend of the miraculous restoration of the law by 
 Ezra, after it had been burnt ; a writer living five 
 hundred years afterwards, utterly unsupported by any 
 contemporary, or intermediate document, at variance 
 with national tradition, and opposed by authentic 
 records. That some of the early Christian fathers 
 should have confided in his statements, can add 
 nothing to his authority. We have access to all the 
 sources of evidence which they possessed. And we 
 thus perceive, of how little force is the remark of 
 our author : " Esdras would never have ventured 
 to publish this, as a fact, to the whole Jewish nation, 
 which the production of one copy could confute, if 
 the assertion could be contradicted." This remark 
 would have full force, provided the spurious Ezra 
 had made his statement at the time when the fact 
 was alleged to have taken place ; but with the 
 understanding, that it was made five hundred years 
 afterwards, it is entirely futile. To this we may 
 add the consideration stated by Jerome, that this 
 fourth Esdras, was not found among the Jews. 
 
 * Basnage, appended to Jahn's Heb. Com. p. 578. 
 

 454 ESSAY ON THE PENTATEUCH. 
 
 Bat we have it again suggested, "that it is not 
 true, that certain ancient fathers had no other reason 
 for their opinion, than the passage in fourth Esdras 
 they were supported by the traditions of the whole 
 Jewish nation, leaving it uncertain whether the 
 Pentateuch was a composition, or compilation by 
 Ezra, or partly one, and the other." How very 
 logical is the conclusion arrived at in this remark ; 
 the fact that the book of the law was burnt and re- 
 stored by Ezra, is proved, by the universal tradi- 
 tion of the Jewish nation, declaring what ? why, 
 " leaving it doubtful whether the Pentateuch was 
 composed, compiled, or partly one, or partly the 
 other." 
 
 And here, I would note, once for all, the artful 
 and disingenuous use which our author makes of the 
 phrase, " the Pentateuch, as we now have it" If 
 Ezra had added a single note, or modernized a 
 single name, it might be said, that the book as we 
 now have it, was not the work of Moses. So, also, 
 if in the lapse of ages, any, the least accidental 
 corruption or omission in the text had occurred. 
 When, therefore, an author is cited by our antago- 
 nist, as holding that the Pentateuch, as we now have 
 it, was not the work of Moses ; let him state what 
 degree of change was believed to have passed upon 
 it. Let him also, more particularly explain his 
 meaning, when he declares, that he would not 
 believe upon his oath, any well-informed man, who 
 
ESSAY ON THE PENTATEUCH. 455 
 
 should assert, that the Pentateuch, as we now have 
 it, was written by Moses. But we are told, that 
 " after the complete destruction of Jerusalem, no 
 positive evidence of the loss of all documents, is 
 necessary." In reference to this, let us remember 
 our objector's favorite adage, " affirmantis est pro- 
 bare." It is no where said, that all the copies of 
 the law were in Jerusalem, much less in the temple. 
 Had it been so, they might have been preserved 
 among the precious things, the vessels of the house 
 of God, which were carried off by the conqueror. 
 But Daniel had long before gone into captivity, and 
 being an individual of great learning and piety, 
 doubtless had with him the sacred books of his 
 nation. So would we remark of Ezekiel, who 
 prophesied among the exiles and of Jeremiah, who 
 remained in Judea until a party of his countrymen 
 compelled him to accompany them into Egypt. 
 Surely also, some of the priests and Levites, a body 
 of men especially devoted to performing the cere- 
 monial observances, and teaching the moral precepts 
 of their law, must have had copies of it. Confir- 
 mation of this conjecture is furnished by contem- 
 porary documents, as will be shown in the next 
 section. 
 
*& "*f 
 
 *t Jfe J^k_ 
 
 456 ESSAY ON THE PENTATEUCH. 
 
 SECTION IV. 
 
 Of the agency of Ezra, in relation to the Pentateuch, as appears 
 from history, as affirmed by tradition, and as indicated by the 
 probabilities of the case. 
 
 THE utter worthlessness of the fourth book of 
 Esdras, as furnishing any evidence of an historical 
 fact, having been clearly shown, it only remains for 
 us to inquire, what light is thrown upon the subject 
 of our present investigation, by the productions 
 which are, unquestionably, derived from the age to 
 which it refers. In the book which bears his name, 
 Ezra is introduced to our notice as a ready scribe 
 in the law of Moses, which the Lord God of Israel 
 had given. Certainly then we are to understand 
 this law as existing and in writing ; for in the ac- 
 count given in a previous chapter (iii.) of the return 
 of the first band of exiles under Zerubbabel, more 
 than fifty years before, it is recorded that they built 
 the altar of the God of Israel, to offer burnt-offer- 
 ings thereon, as it is written in the law of Moses 
 the man of God. Ezra is farther represented as 
 leading a second colony to Jerusalem, authorized by 
 the Persian king to establish and enforce all ordi- 
 nances necessary to the well-being of his nation. 
 Various abuses are reformed by him ; and under his 
 auspices, with the concurrence of the succeeding 
 governor, Nehemiah, there takes place a solemn 
 
* 
 
 ESSAY ON THE PENTATEUCH. 457 
 
 recital of the law, in the hearing and at the request 
 of all the people. " All the people gathered them- 
 selves together as one man ; and they spake unto 
 Ezra the scribe to bring the book of the law of 
 Moses which the Lord had commanded Israel." 
 ch. viii. 1. On the 24th of the seventh month, a 
 solemn fast is held, with confession of sin. The 
 Levites on this occasion, in the course of their ac- 
 knowledgment, make a particular recital of those 
 incidents in the history of the Jews, connected with 
 their deliverance from Egypt and settlement in 
 Canaan. This circumstance furnishes proof that 
 the Pentateuch, substantially in its present form, 
 then existed. The time taken for its deliberate 
 reading is a corroborating consideration ; and there 
 is not the least intimation, that on this occasion, 
 any production was brought under view of the 
 people, of which they were before ignorant. And 
 here it may be a matter of curiosity to collate two 
 passages, connected with this subject, from "Ge- 
 ology and the Pentateuch." In page 47, we read : 
 " Ezra the scribe brings out the book of the law of 
 Moses, and reads it to the assembled people. This 
 took up from the morning until midday, including 
 the time occupied by the comments and explana- 
 tions of thirteen priests, besides Ezra and Ne- 
 hemiah. Now, this could not have been the Pen- 
 tateuch, whatever it was a morning could not have 
 sufficed for the purpose." Nor did it. The reading 
 58 
 
 
458 ESSAY ON THE PENTATEUCH. 
 
 was continued for seven successive days, as we shall 
 find our author with strange inconsistency arguing, 
 in the extract which I shall next adduce. In giving 
 reasons for his belief of the Esdrine origin of 
 the Pentateuch, the third consideration alleged is : 
 " Because the book of the law composed or com- 
 piled by Ezra, took him seven days to read it to 
 the people." Page 50. Was there ever a more 
 glaring contradiction ? Can we have any confi- 
 dence in a writer who is so utterly careless as to 
 commit such an oversight ? Or can it be possible 
 that it was intentionally committed, with the hope 
 that it would pass unobserved by the multitude of 
 his readers ? 
 
 The account of the solemn reading of the law, 
 which I have above extracted from the book bearing 
 the name of Ezra, is all that we meet with in doc- 
 uments written at that time, concerning his connec- 
 tion with the Pentateuch. We find elsewhere 
 abundant recognition of its existence, but no specific 
 account of any critical care bestowed, in correcting, 
 editing, or arranging it. It is well known, however, 
 that according to the traditions received by the 
 Jews of later times, much of this nature has been 
 ascribed to the individual who so largely shared in 
 the work of reorganizing the Jewish polity after 
 the captivity. Let us see what the representation 
 of that tradition is. Let us take it from Prideaux, 
 who is admitted by Dr. C. to be a witness of un- 
 
ESSAY ON THE PENTATEUCH. 459 
 
 questioned competency. He observes in his Con- 
 nexion, Vol. II. " But the great work of Ezra, 
 was his collecting together and setting forth a 
 correct edition of the Holy Scriptures. This both 
 Jews and Christians give him the honor of, and 
 many of the ancient fathers attribute more to him 
 in this particular than the Jews themselves ; for 
 they hold that all the sacred Scriptures were lost 
 and destroyed in the Babylonish captivity, and that 
 Ezra restored them all again by divine revelation. 
 Thus saith Irenseus," &c. We thus perceive that 
 the Jewish traditions extend no farther than the 
 ascription to Ezra of a collection and correct edition 
 of their sacred books, with an illustrative observa- 
 tion occasionally introduced. The favorite position 
 of Dr. C. was only maintained by certain Christian 
 fathers, whose sole authority was the fourth book 
 of Esdras. 
 
 But while on the subject of Jewish tradition, it is 
 necessary to advert to what that tradition is supposed 
 to mean, when it speaks of the law of Moses. Our 
 author says, p. 15, "one concession I am compelled 
 to make, that the expressions, the Law, the Law of 
 Moses, the Law of the Lord, and the Book of the 
 Law, are often met with throughout the Bible." 
 He is sure they do not mean the Pentateuch, but 
 observes, " In explaining them I know of no better 
 authority than the universal and uniform account 
 given of them by the Jews themselves." Again : 
 
460 ESSAY ON THE PENTATEUCH. 
 
 " The references to Jewish writers and authorities 
 by Prideaux, is laborious and ample ; and from 
 them, and from his summary of Jewish opinions, it 
 appears that these expressions do not mean the 
 Pentateuch, except so much as was written at Sinai 
 by Moses himself, as we shall see, i. e. the two 
 tables of stone ; but they mean and refer to the 
 collection made by Ezra, from the traditionary in- 
 formation delivered to him. All this is so plain that 
 I shall assume it as undeniable, and consider the 
 Law, and the Law of Moses, mentioned in the Old 
 Testament, as expressions that refer, not to the law 
 that Moses did write, but chiefly to the law that 
 Moses did not write." Now it is strange that 
 expressions occurring in books long anterior to Ezra 
 should refer to a collection which he made from the 
 traditionary information delivered to him ; but I 
 suppose there is here a little confusion of thought, 
 and that it was meant to be asserted, that what is 
 spoken of, in the historical books of the Jews, as 
 the law of Moses, was merely that unwritten, tradi- 
 tionary law, which Ezra afterwards committed to 
 writing. Yet it is strange that the designation 
 " book of the law," should be given to a mass of 
 civil and religious observances, regulated by tradi- 
 tionary information communicated orally. But we 
 have seen the principle of our author now for the 
 proof which he gives. He contents himself with 
 referring to Prideaux's summary of Jewish opinions, 
 
ESSAY ON THE PENTATEUCH. 461 
 
 and the authorities cited by him. And what do 
 Prideaux and his authorities affirm on this subject ? 
 Absolutely nothing, I unhesitatingly and broadly 
 assert, in the remotest degree sustaining this prin- 
 ciple. The reverse is clearly established. It is 
 utterly amazing that a writer, having any preten- 
 sions to . candor or intelligence, should have so 
 mistaken the matter himself, or should have at- 
 tempted thus to mislead his readers. Let us 
 examine the passage relied on for proof. The Jews 
 have a twofold law, both given by Moses at Sinai ; 
 one committed to writing, the other handed down 
 by tradition from generation to generation both 
 settled by the authority of Ezra ; for while he 
 published a correct edition of their sacred books, he 
 also examined and allowed certain observances 
 among the Jews, resting only on oral tradition. 
 This is what Prideaux and his authorities declare. 
 But is it said that Ezra committed this traditionary 
 law to writing, and that to it chiefly refer the 
 expressions, occurring in the various historical books 
 of the Old Testament, the law, &c. ? Not one word 
 of this. Here is the statement given. " As to the 
 ancient and approved usages of the Jewish church, 
 which had been in practice before the captivity, 
 they had, by Joshua and Zerubbabel, with the chief 
 elders, their contemporaries, and by others that 
 after succeeded them, been a gathering together 
 from their first return to Jerusalem, as they could 
 
462 ESSAY ON THE PENTATEUCH. 
 
 be recovered from the ancients, &c. All these, and 
 whatever else was pretended to be of the same 
 nature, Ezra brought under a review ; and having, 
 after due examination, allowed such of them as 
 were to be allowed, and settled them by his appro- 
 bation and authority, they gave birth to what the 
 Jews now call their oral law."* This oral law, it 
 is well known, was never committed to writing, 
 until after the time of Christ, when Rabbi Judah 
 collected them and the Mishnah was formed. This, 
 with the comments on it, termed Gemara, constitute 
 the Talmud. 
 
 But again : this oral law, thus conveyed down by 
 tradition, was the comment of which the Pentateuch 
 was the text. I shall not cite the long accounts 
 which, according to Prideaux, the Jews give of the 
 delivery of both these laws, by Moses, at Sinai ; I 
 would only observe, that Moses first delivered to 
 Aaron the written law, and then the oral, which 
 was its interpreter. Aaron did the same to his 
 sons ; then to the seventy elders, and they to the 
 whole congregation ; that they put the text into 
 writing, but the interpretation of it they delivered 
 down by word of mouth to the succeeding genera- 
 tions. It is farther related, that many years after- 
 wards, immediately before his death, " Moses 
 delivered to them thirteen copies of the written law, 
 from the beginning of Genesis to the end of Deuter- 
 
 *Prid. Con. Vol. ii. 93. Charlestown ed. 
 
ESSAY ON THE PENTATEUCH. 463 
 
 onomy, one to each of the twelve tribes, to be kept 
 by them throughout their generations, and the 
 thirteenth to the Levites, to be laid up by them in 
 the tabernacle before the Lord." The oral law 
 was also committed to Joshua ; by him to the 
 elders succeeding ; from them extended to the 
 prophets, from age to age, until the time of Ezra ; 
 from him, still unwritten, it passed to various indi- 
 viduals, successively, until the time of Rabbi Judah 
 Hakkadosh, who wrote it in the book called Mishnah. 
 Prid. Vol. ii. 98. Again, p. 107 : "The Jive books 
 of the law are divided into fifty-four sections. This 
 division many of the Jews hold to be one of the 
 constitutions of Moses at Mount Sinai." Moreover, 
 " the written text consisted of 613 precepts, into 
 which they divide the law." Surely this was more 
 than the decalogue, or a few chapters of Deuter- 
 onomy. Can any thing then be plainer, than that 
 the universal Jewish tradition reports Moses as 
 having delivered in writing, at Sinai, the very books 
 which we now have under the name of the Penta- 
 teuch ? And may we trust our eyes, when, in 
 reference to an opinion directly opposed to all this, 
 and after an appeal for support to an authority 
 utterly contradicting it, we read, " all this is so 
 plain that I shall assume it as undeniable" ! ! Must 
 we not admire the promptness with which our 
 author advances to his conclusion, when after this 
 formidable array of proofs, he says, " I trust I have 
 
* 
 
 . . 
 
 464 ESSAY ON THE PENTATEUCH. 
 
 shown that by the expressions, the law, &c. the 
 Jews do not, and never did, understand the Penta- 
 teuch." Surely no clerical logic can be worse than 
 this, nor can the patrons of orthodoxy furnish any 
 rarer specimen of " impudent hardihood of assertion." 
 Every honorable and candid man must admit, that 
 whatever may be the true state of the case, such a 
 mode of managing the controversy is utterly dis- 
 creditable to him who uses it. 
 
 We have seen then what contemporary documents 
 assert, respecting the agency of Ezra in relation to 
 the sacred books of his nation ; what is the tradition 
 on this subject, be its value more or less ; we have 
 only briefly to inquire, what is dictated by proba- 
 bility or analogy. On this topic I shall merely cite 
 a passage from Knapp's Theology, Vol. i. 82. He 
 observes that at particular periods in a nation's 
 history, learned men appear who interest themselves 
 in its literary productions. " They take pains to 
 preserve their text or to restore it when it has 
 become corrupt : they show the distinction between 
 genuine and spurious writing ; and they make col- 
 lections or lists, comprising only those which are 
 genuine. Such persons anciently appeared among 
 the Israelites, and afterwards among the Christians. 
 And such among the Greeks, were the grammarians 
 of Alexandria, under the Ptolemies. They distin- 
 guished between the genuine and spurious works of 
 Grecian literature. The books admitted into the 
 
ESSAY ON THE PENTATEUCH. 465 
 
 canon they called efxqivopBvoi, and the books excluded 
 exxQivonevoi. The excluded books were of course 
 less used, and have since mostly perished, vide 
 Ruhnken, Historia Oratorum Graecorum Critica, 
 page 96. These remarks illustrate the origin of 
 the collection of the Holy Scriptures." 
 
 We may reasonably conclude, therefore, that Ezra 
 with other learned men, his coadjutors, did bestow 
 that care in collecting and editing the literary mon- 
 uments of their nation, which we know to have been 
 exercised in other instances. 
 
 It appears then I. That we have the fullest 
 evidence of the existence of the Pentateuch, imme- 
 diately after the return from the captivity. 
 
 II. There is nothing in contemporary or trust- 
 worthy documents, or tradition, asserting that it 
 then first existed that Ezra fabricated it. 
 
 III. It is national tradition that he collected and 
 edited the sacred books of the Jews. 
 
 We have now to inquire What reasons sustain 
 the belief that the Pentateuch was not written in 
 any intermediate age, but must be referred to Moses 
 as its author ? 
 
 59 
 
466 ESSAY ON THE PENTATEUCH. 
 
 SECTION V. 
 
 Various theories respecting the origin of the Pentateuch Positive 
 evidence that it is the production of Moses. 
 
 THE author of the "Connexion between Geology 
 and the Pentateuch," observes, p. 18, "that this 
 book is by universal acknowledgment, so garbled 
 and interpolated, as well as so utterly uncertain as 
 to its author or compiler, that it carries with it no 
 historical credibility." He also remarks, p. 53, 
 " that the fact of these supposed writings of Moses 
 having been compiled at some unknown time, subse- 
 quently to the captivity, is on all hands admitted" 
 
 This writer assuredly uses terms of universality 
 in a very extraordinary acceptation. If there be 
 this entire agreement, why does he so zealously and 
 perseveringly exert himself in sustaining his propo- 
 sition ? Are there no ignorant of interested sup- 
 porters of orthodoxy who maintain a different 
 opinion ? Surely there are. Otherwise our antag- 
 onists, with their rare benevolence and unques- 
 tionable disinterestedness who, in the very spirit 
 of martyrdom, are resolved to emancipate their 
 fellow men from the thraldom of priestly domina- 
 tion would have a light task to accomplish. But 
 perhaps it is meant to affirm this universal consent, 
 respecting the spuriousness and worthlessness of this 
 
ESSAY ON THE PENTATEUCH. 467 
 
 production, of those only, who having the same 
 critical acumen and the same honesty of purpose 
 which are possessed by our author himself, deserve 
 to have something conceded to their opinion. But 
 here again the assertion is, unfortunately, utterly 
 opposed to the true state of the case. Neither 
 among avowed infidels, nor among the free thinking 
 theologians of Germany, may we find this harmo- 
 nious acquiescence in the theory above suggested. 
 Rosenmueler, in his " Prolegomena in Penta- 
 teuchum," has given a full enumeration of the 
 conjectures of those who dissent from the received 
 hypothesis respecting the origin of this book. 
 Some of these may be here briefly stated. Le 
 Clerc, at one period of his life, ascribed the Pen- 
 tateuch to the Israelitish priests, sent by the king of 
 Assyria to instruct the inhabitants whom he had 
 transported into the conquered kingdom of the ten 
 tribes. This was two hundred years before the 
 return of the Jews from their captivity. Frid. Carl. 
 Fulda thought that the Pentateuch was not older 
 than the time of David. Nachtigal supposed that 
 previously to the time of Samuel, there were exist- 
 ing nothing but genealogical tables, with few or 
 no literary remains ; that the achievements of an- 
 cient times were only commemorated in songs and 
 on monuments; that at this period these historic 
 odes, which had been in a great measure drawn 
 from inscriptions on stone or brass, were in the 
 

 468 ESSAY ON THE PENTATEUCH. 
 
 schools of the prophets committed to writing ; that 
 in succeeding times many books were written by 
 wise and erudite men, which contained these odes, 
 narrations concerning ancient affairs, and a collection 
 of laws ; and that from books of this sort, brought 
 together by the care of the learned of that age, 
 under the direction perhaps of Jeremiah, the Penta- 
 teuch was compiled at the time of the exile. To 
 Bertholdt it seemed probable that this book was 
 reduced to its present form by Samuel, and deposited 
 in the ark of the covenant ; and that a copy of it, 
 written upon Egytian linen, was that volume of the 
 law found by Hilkiah in the temple. Even Volney 
 supposes it to have been written by Hilkiah of 
 course not after the captivity. What then are we to 
 think of the agreement on all hands that it was not 
 more ancient than the latter period! Spinoza, Vater, 
 De Wette, and Basse, maintain this, but a large 
 majority even of the opposers of the Mosaic origin 
 of the Pentateuch affirm the contrary ; while the 
 great body of theologians and biblical critics, trace 
 it to the age of the Jewish lawgiver, and to himself 
 as the writer. It may be well also to observe, that 
 of the authors above cited, Le Clerc and Basse sub- 
 sequently changed their opinion and wrote in favor 
 of the genuineness of the Pentateuch. Rosen- 
 mueler likewise, a most distinguished German 
 commentator, having originally denied, afterwards 
 sustained this view. As to any deference which 
 

 ESSAY ON THE PENTATEUCH. 469 
 
 should be shown to the judgment of such renowned 
 critics as Vater and De Wette, it should be remem- 
 bered that they, as well as the advocates of more 
 orthodox sentiments, had their preconceived opin- 
 ions, under the influence of which the reasonings 
 were conducted by which they arrived at their par- 
 ticular conclusion. The latter, for instance, assumes 
 it as impossible that miracles or prophecy should 
 exist. He rests his belief of the modern origin of 
 Genesis, upon the consideration of the miraculous 
 events related in it, for he argues, " Such accounts 
 can only owe their origin to popular report, which 
 must have been of very long standing to have 
 become exaggerated in the degree in which it is 
 given in this book."* 
 
 We are now prepared to examine the evidence 
 by which the Mosaic origin of the Pentateuch is 
 demonstrated. In the outset of the investigation, 
 however, it will be necessary to institute the in- 
 quiry What does this document bear upon its face 
 in relation to its age and authorship ? If it do not 
 purport to have appeared at a time coeval with the 
 origin of the Jewish polity, and to have proceeded 
 
 * " Common sense determines that such miracles are impossible. 
 * * * Might not events have happened which seemed to be mi- 
 raculous? a close inspection of the narrative will negative this 
 supposition. The result is already attained, that the narration 
 is not contemporary, nor derived from contemporary sources." 
 De Wttte, Ev. 145. 
 
470 ESSAY ON THE PENTATEUCH. 
 
 from the lawgiver himself, it were useless for us to 
 assert claims on its behalf which itself disavows. 
 We are repeatedly told by the writer of the tract 
 to which reference has been so often made, that 
 such is not the fact. It is denied " that any passage 
 of the Pentateuch assigns itself generally, or any 
 book of it specifically, to Moses." Again it is said 
 " that Moses does not claim the Pentateuch as his 
 production, in any one assignable part, and that it 
 is not ascribed to him from the beginning of Genesis 
 to the end of Revelation." Yet again it is author- 
 itatively pronounced, " Moses no where claims the 
 authorship of these books, nor are the five books of 
 Moses, nor any book among them, mentioned, or 
 cited, or referred to, in any part of the Bible." la 
 view of these assertions it is incumbent on us to 
 ascertain what can be learned, with respect to the 
 antiquity and origin of the Pentateuch from its own 
 declarations, and from the remaining Jewish his- 
 torical documents. And yet in meeting this very 
 requisition of our antagonist himself, we are doomed 
 to smart under his sarcastic reflections upon clerical 
 logic. " No author is permitted to fabricate evi- 
 dence in his own favor. You must establish the 
 genuineness and authenticity of the Pentateuch 
 before you can quote its authority for any thing 
 contained in it." Then follows his specimen of 
 clerical logic, which I shall not condescend to 
 transcribe. All that I will here observe is how 
 
ESSAY ON THE PENTATEUCH. 471 
 
 unhappy is the lot of the poor theologians. If they 
 attempt to prove from its own declarations that the 
 book under our view claims to be written by the 
 Hebrew legislator, they are accused of employing 
 the absurd reasoning to which allusion has just 
 been made ; if they omit to do this, they are trium- 
 phantly told, the Pentateuch makes no pretension 
 to be his production. 
 
 But let us advance to the proof of our principle. 
 Moses in express words testifies, Deut. xxxi. 9 13, 
 22, 24 26, that this whole book was written by 
 him from beginning to end, delivered to the elders 
 of the people and priests, that it might be kept in 
 the tabernacle by the side of the ark of the cov- 
 enant ; to be read in the hearing of all the people 
 every seventh year at the feast of the tabernacles. 
 And throughout the entire work, of which Deuter- 
 onomy is a part, Moses says that he committed to 
 writing now particular laws now accounts of 
 transactions occurring. Thus in Exodus xvii. 14, 
 the conduct of the Amalekites and the destruction 
 destined for them in a coming age, he declares that 
 he had by divine command written in a book, 
 without doubt already begun, as may be gathered, 
 says Rosenmueler, from the words being written 
 with the article by which it is signified that he 
 spake of one particular and well known book. Ex. 
 xxiv. 4, 7. After the Israelites had received the 
 law from Moses, " he wrote all the words of Je- 
 
472 ESSAY ON THE PENTATEUCH. 
 
 hovah in the book of the covenant which he read 
 to the assembled people." When to these precepts 
 others were added, he was also commanded, Ex. 
 xxxiv. 27, to commit them to writing. Moreover, 
 Numb, xxxiii. 1, 2, he is said, by the command of 
 Jehovah, to have written out the journeyings of the 
 Israelites. The book of Numbers is closed with 
 these words : " These are the commandments and 
 the judgments which the Lord commanded by the 
 hand of Moses unto the children of Israel in the 
 plains of Moab, by Jordan, near Jericho." Lastly, 
 in Deuteronomy, in which are contained the con- 
 clusion, the explanation and supplement of his laws, 
 Moses in his addresses to the people, again and 
 again speaks of " this law," and " the book of this 
 law." Especially to be remarked is the place, 
 Deuteronomy xxviii. 61, where in the address in 
 which Moses threatens the Israelites with all ca- 
 lamities, in case of disobedience to the divine 
 commands, among other things there we read, 
 " Every sickness and every plague which is not 
 written in the book of this law, them will the Lord 
 bring upon thee." Whence it follows that Moses 
 had delivered this book to the people and so had 
 himself committed his communications to writing. 
 
 The result, then, at which we have arrived by 
 this hasty review of the contents of the document 
 whose claims w r e are discussing, is, that Moses is 
 represented as at intervals writing much ; as re- 
 
ESSAY ON THE PENTATEUCH. 473 
 
 cording not only laws, but narratives of transactions, 
 predictions of future events, directions respecting 
 particular works with an account of their com- 
 pletion for instance the various instruments of the 
 solemn and imposing worship which was instituted. 
 The whole character of the book, wtth its expressed 
 contents, is entirely conformed to what we observe 
 in the Pentateuch now possessed by us. That the 
 writer speaks of himself in the third person, need 
 excite no surprise in one whose reading has ex- 
 tended so far as Caesar's Commentaries. 
 
 But in many parts of the Old Testament, the 
 " law of Moses," and the law which Jehovah gave 
 by Moses, is mentioned. In the book of Joshua 
 which though it be much more recent than the age 
 of that leader, was doubtless composed, as respects 
 its greatest part, from documents, if not obviously 
 contemporary, certainly very ancient we find it 
 recorded, that very soon after the death of Moses, 
 Joshua was admonished that he should read the 
 book of the law continually. Josh. i. 7, 8. And 
 again, in an address to the people, chap, xxiii. 
 3 16, this ruler admonishes the elders of Israel, 
 that they should do all things which were written 
 in the book of the law of Moses ; and he not only 
 makes mention of many laws, but many occurrences 
 are described, and promises and threats proposed in 
 it. At a still later period of the Jewish history, 
 David, about to die, exhorts Solomon his son to 
 60 
 
474 ESSAY ON THE PENTATEUCH. 
 
 observe all the precepts " which are written in the 
 law of Moses." 1 Kings, ii. 3. Nor does the 
 2d Kings, xiv. 6, admit of anj question, in which 
 Amaziah, king of Judah, is said to have spared the 
 children of the murderers of his father, " according 
 to what is written in the book of the law of Moses ,*" 
 and to which there is subjoined the passage now 
 read in Deut. xxiv. 16. Jehoshaphat, 2d Chron. 
 xvii. 9, sends priests " with the book of the law of 
 Jehovah " throughout the cities and villages to 
 instruct the people. In the reign of Hezekiah, 
 (2d Ghron. xxx. 1618 ; xxxi. 3, 4, 21.) this king 
 causes the passover to be celebrated " as it is 
 written in the book of the law of Jehovah." Under 
 Josiah, (2d Chron. xxxiv. 15.) it is said that the 
 book of the law of Jehovah, by the hand of Moses, 
 was found in the temple.* During the captivity 
 the book of the law of Moses is mentioned by 
 Daniel, chap. ix. 13. References to this book after 
 the return from Babylon, and before the time of 
 Ezra, have been already cited in a former part of 
 this discussion. 
 
 The above collection of passages, by which, we 
 think, is proved the existence of the Pentateuch, in 
 every period of the Jewish history, from the time of 
 
 * The supposition that this book is a forgery of Hilkiah, we shall 
 consider elsewhere. Its being mentioned here, is a valid argument 
 against those who ascribe the Pentateuch to Ezra, and refer it to a 
 period subsequent to the captivity. 
 
ESSAY ON THE PENTATEUCH. 475 
 
 Moses to the era of the captivity, may suffice. 
 Those who desire farther satisfaction may consult 
 Jahn's Introduction. The only mode in which the 
 argument grounded upon them can be evaded, is 
 that adopted by Vater, who asserts that these cita- 
 tions only prove that certain laws and ancient 
 written histories existed, but not the whole Penta- 
 teuch. In this opinion, which is a mere conjecture, 
 he is, in substance, followed by Dr. C., who 
 peremptorily denies that the phrases " law of 
 Moses" &c. mean the Pentateuch. We have 
 already seen how " lame and impotent" was the 
 conclusion attempted to be drawn from modern 
 Jewish opinion, by a reference to " Prideaux and 
 his authorities," to prove that about which they 
 affirm not one word. As no additional reason is 
 urged to sustain an opinion which our author again 
 pronounces " ex cathedra," we can only request a 
 candid and careful examination of the testimonials 
 above recited, and suggest some general considera- 
 tions corroborative of the position which they are 
 intended to sustain. 
 
 In what age and by what author any book was 
 written, are facts which can only be determined by 
 historical evidence. This evidence may be, first, 
 the testimony of those who possess the means of 
 information, and who have no inducement to mislead 
 us. Second, certain marks in the work itself, as 
 respects language, style and sentiment, which point 
 
476 ESSAY ON THE PENTATEUCH. 
 
 out its age and authorship. The evidence of the 
 former class possessed by the work in question, is 
 most ample. It has been handed down from gen- 
 eration to generation, as the production of him 
 whose name it bears. Those who lived contempo- 
 raneously with its origin, and transcribed this book, 
 together with those who in successive ages trans- 
 cribed it, form a series of witnesses to its genuine- 
 ness. This is a proof which we never hesitate to 
 admit in regard to the profane authors of antiquity, 
 and this national testimony is, in regard to the Pen- 
 tateuch, particularly satisfactory. Books, at so 
 early a period as the one at which it dates its 
 origin, were rare, and it was less difficult to retain 
 the recollection of the author from whom they pro- 
 ceeded. This recollection was preserved in the 
 familiar instruction of fathers to their children. 
 Deut. xxxii. 7 ; Ps. Ixxviii. 3 7. A whole tribe, 
 moreover, was devoted to the services of religion, 
 which were intimately connected with a proper 
 preservation of their sacred records. Nor was there 
 any motive to induce the Hebrews to corrupt the 
 pure tradition relative to the source whence they 
 were derived ; I mean so as to ascribe to Moses 
 what did not belong to him. Rather might they 
 have been tempted to deny that a book containing 
 many representations discreditable to their nation 
 had been written by their illustrious and honored 
 legislator. And the very fact that the Jews ac- 
 
ESSAY ON THE PENTATEUCH. 477 
 
 knowledged their ignorance of the date and author- 
 ship of several of their historical books, furnishes 
 to us a guaranty that when they do affirm any thing 
 on the subject, they speak from adequate informa- 
 tion. 
 
 We find then, by a reference to the passages 
 cited by the later writers of the Old Testament, 
 that there was at all times a " book of the law of 
 Jehovah, written by Moses." We perceive that 
 the laws, the promises and threatenings, the his- 
 torical narrations referred to, are all such as we now 
 find in the Pentateuch. Particularly is this mani- 
 fest from many allusions in the Psalms and prophets, 
 which I have omitted to cite, but which may be 
 seen in Rosenmueler's Prolegnomena,* and in Jahn. 
 The " book of the law," then, was the Pentateuch, 
 as appears from the ancient national testimony of 
 the Jews. Nor do their accredited modern tradi- 
 tions at all oppose this conclusion, NOTWITHSTAND- 
 ING the REPEATED and CONFIDENT assertions of our 
 
 ANTAGONIST. 
 
 * An excellent abstract of his arguments, with additional con- 
 siderations, may be seen in an article on the Samaritan Pentateuch, 
 originally published in the North American Review, April, 1826; 
 afterwards in Biblical Repository, October, 1832, by Professor Stuart. 
 Dr. C. speaks respectfully of it, and opposes some assertions to its 
 arguments. 
 
478 ESSAY ON THE PENTATEUCH. 
 
 SECTION VI. 
 
 Positive evidence of the Mosaic origin of the Pentateuch, continued. 
 
 BUT the internal marks of genuineness exhibited 
 by this book are not less satisfactory than the ex- 
 ternal proofs which support it. The historical, 
 political, and geographical details respecting the 
 most remote antiquity which it contains, especially 
 what pertains to the history and physical character 
 of Egypt and Arabia, are so composed as to afford 
 a strong presumption that they were written by a 
 man who, at an ancient age, was liberally educated 
 in the former country. What we read respecting 
 the Exodus of the Israelites, and their journies 
 through the Arabian desert, is in remarkable ac- 
 cordance with the statements of modern travellers. 
 The genius and conformation of the entire work, 
 are moreover in exact correspondence with the 
 -character and circumstances of the author. In the 
 last of the five books, we hear the legislator ad- 
 dressing the people whom he had governed many 
 years; but now advanced in life, as the more diffuse 
 style, which all observe in Deuteronomy, proves. 
 In this book, we hear the ruler, now near his end, 
 recalling to the remembrance of his people all things 
 which had happened to them during his government, 
 and solemnly exhorting them to obey the laws 
 
ESSAY ON THE PENTATEUCH. 479 
 
 which he had by divine authority communicated to 
 them, repealing also some, and supplying others. 
 But Deuteronomy supposes the existence of the 
 books which precede it, to whose matter it often 
 refers, urging an observance of the laws contained 
 in them, by a consideration of the events which 
 they narrate. Again the order of composition ex- 
 hibited in these books the slight connection some- 
 times existing between its several parts having their 
 own distinct closes, show an author not writing 
 continuously, but with frequent interruptions, such 
 as we know Moses to have been, oppressed with 
 incessant engagements, and distracted by constant 
 journeyings. 
 
 But among the internal evidences of genuineness 
 possessed by the Pentateuch, may be mentioned 
 that derived from its style, or the character of the 
 language in which it is written. I am aware that 
 reference has been made to this consideration for a 
 purpose entirely different. It has been alleged as 
 an argument against the antiquity of this book, that 
 its language does not sufficiently differ from that 
 which was common in a much more recent age. 
 No difficulty is felt in making the admission that 
 the Hebrew language in the ages of Moses and 
 David, did not present the degree of diversity which 
 we observe in some other instances. This, however, 
 is the result of a characteristic which it possesses in 
 common with the oriental, and by which it is dis- 
 
480 ESSAY ON THE PENTATEUCH. 
 
 tinguished from the occidental dialects. The per- 
 manence which marks eastern usages in general, is 
 also an attribute of their languages. The facts, 
 moreover, that these so little vary during the lapse 
 of ages, is in a considerable degree attributable to 
 the neglect to express their vowels, the consonants 
 alone having been originally used. Of course the 
 spoken language might at different periods present a 
 great diversity, of which no trace would be exhibited 
 by the same language in its written monuments. 
 Accordingly, as Rosenmueler remarks, the Arabic of 
 the Koran, but slightly differs from that used in the 
 productions of ages much more recent. The same 
 remark is also applicable to the Syriac. But having 
 in the fullest manner made this admission, it is still 
 undeniable, that the language of the Pentateuch 
 exhibits the most unquestionable evidence of antiq- 
 uity, and is remarkably distinguished from that of 
 the later books of the Old Testament. 
 
 Prof. Stuart, in his article on the Samaritan Pen- 
 tateuch, to which I have already referred in a note, 
 makes the following statement, which is also made 
 by Rosenmueler. The late Prof. Jahn, by betaking 
 himself to his Hebrew Concordance, and looking 
 the whole store of words through, to ascertain 
 where and by whom they were used, arrived at the 
 following result : " He collected from the Penta- 
 teuch more than two hundred words which are 
 either not used at all in the other books ; or are not 
 
ESSAY ON THE PENTATEUCH. 481 
 
 used in the same sense; or have not the same form; 
 or if employed at all, are employed but in a few 
 instances, principally by the poets, who prefer the 
 older diction. To this class he has added a second 
 still larger, of words frequently used in the later 
 writings, but seldom or never in the older. From 
 these classes are excluded all proper names, and in 
 general all suoh as from different circumstances of 
 ages and countries, and from the peculiarities of the 
 writer, might be expected to be used at one time 
 rather than another." This result attained by Jahn, 
 Prof. Stuart observes, seems to have settled the 
 controversy on this point in Germany ; Gesenius 
 not having in his last work ventured on the argu- 
 ment against the early date of the Pentateuch 
 drawn from its language. We conclude then, that 
 so far as the testimony of a whole nation, the cita- 
 tions in subsequent writers, numerous instances of 
 correspondence with the characteristics of the re- 
 puted author and age in which he lived, and the 
 antique style of composition, can establish the genu- 
 ineness of any book, that of the Pentateuch is sus- 
 tained in a manner to which we can find no parallel 
 in literary history. 
 
 But it is alleged, with an air of triumph, that the 
 learned and refined nations of antiquity were unac- 
 quainted alike with the Jews and their reputedly 
 sacred books. Now, in the first place, it is an alto- 
 gether unprecedented procedure, to require the 
 61 
 
482 ESSAY ON THE PENTATEUCH. 
 
 testimony of foreign nations to the existence or 
 authorship of any literary production. He that 
 should demand that the genuineness of the poems of 
 Homer, for instance, should be established by Egyp- 
 tain or Phoenician testimony, and who in the 
 absence of this, should pertinaciously reject the most 
 ample, and universal, and unchanging testimony of 
 the Greek nation, would certainly not deserve to be 
 argued with ; and precisely of this nature is the 
 requisition made upon the defenders of the Hebrew 
 Scriptures. But again, where are we to look for 
 confirmation, either of the authorship and age of 
 these books or of the authenticity of the incidents 
 mentioned in them ? At the dawn of profane 
 history, in the age when certainty began to distin- 
 guish its records, there is no question respecting the 
 existence of the Pentateuch in its present form. 
 The litigated point is, Did it exist many ages anterior 
 to this? Jewish historical books of posterior origin, 
 recognize this fact. But we are called upon to 
 sustain it by a reference to authors of foreign 
 nations. And where shall we find them ? We 
 shall not of course be expected to look to India, or 
 China, countries claiming great antiquity, but whose 
 remoteness forbids the expectation of finding any 
 reference to the national concerns, and much less to 
 the literary productions of the Jews, in their early 
 writers, even admitting that any existed contempo- 
 raneously with the period of which we are treating. 
 
ESSAY ON THE PENTATEUCH. 483 
 
 With more reason might we turn to the Chaldean, 
 Egyptian, and Phoenician records, as likely to 
 furnish some notices of a people, connected with 
 these nations by consanguinity, by language, or by 
 a long series of transactions alternately of an ami- 
 cable and hostile character. But where are those 
 records ? Of Berosus, the Babylonian historian, we 
 have only a few fragments remaining preserved by 
 Josephus and Eusebius, and he lived in the age of 
 Alexander, a century after the time of Ezra. 
 Manetho wrote his Egyptian history by order of 
 Ptolemy Philadelphus, at a period no earlier than 
 the date of the Septuagint translation of the Hebrew 
 Scriptures. Of this history we have likewise very 
 little remaining. In the person of Sanchoniathon, 
 the Phoenicians furnish us with a writer of much 
 greater reputed antiquity. But while some question 
 the fact of his existence, the point cannot be con- 
 tested that there is the greatest uncertainty respect- 
 ing the time in which he lived. And the small 
 portion of what he is supposed to have written, 
 which remains to us, is possessed in a manner very 
 indirect. Philo Byblos, who lived in the second 
 century of our era, professed to translate his works 
 into Greek. Porphyry made citations from them in 
 his attack upon Christianity. These were adverted 
 to with a different object by Eusebius, in whose 
 Preparatio Evangelica they have come down to 
 us. It is then most unreasonable to object that 
 
484 ESSAY ON THE PENTATEUCH. 
 
 we have not the testimony of writers in neighboring 
 nations to the existence of the Pentateuch, prior to 
 the Babylonish captivity. We have in truth no 
 contemporary literary productions of those nations ; 
 and if this be the fact respecting these ancient 
 divisions of the human race, it is more remarkably 
 so in relation to the Greeks, whose civilization, al- 
 though high, and arts and learning, admirable, were 
 yet comparatively of a recent date. Concerning 
 them, indeed, we cannot express ourselves in terms 
 more appropriate, than those used by Josephus in 
 his treatise against Apion. He observes that many 
 are so superstitiously attached to the Greeks, as to 
 regard them as the very oracles of history, and then 
 proceeds to remark, " we shall find nothing among 
 them that is not novel, I mean with respect to the 
 building of their cities, the invention of their arts 
 and the description of their laws ; the writing of 
 history is of very late date among them ; whereas, 
 by their own confession, the Egyptians, Chaldeans, 
 and Phoenicians (to say nothing of ourselves) have 
 from time to time recorded and transmitted to pos- 
 terity memorials of past ages in monumental pillars 
 and inscriptions." " Their bare pretence to the 
 knowledge of letters is of a late date. The an- 
 tiquity of which they boast, goes no farther back 
 than the Phoenicians, and they value themselves on 
 the reputation of having had Cadmus for their first 
 master. But so far are they from being able to 
 
ESSAY ON THE PENTATEUCH. 485 
 
 produce, either in their temples or public registers, 
 any one authentic memorial of these times, that 
 when it came to be propounded as a question, 
 whether the use of letters was so much as known at 
 the time of the Trojan war, it was carried in the 
 negative. It is universally acknowledged that there 
 is no Greek manuscript in date antecedent to the 
 poems of Homer. Nor has it been admitted that 
 Homer ever committed this production to writing. 
 The prevailing opinion runs, that it passed like a 
 kind of ballad which the people committed to 
 memory, till in the end copies were taken from 
 oral dictation."* 
 
 SECTION VII. 
 
 The Pentateuch not fabricated in an age subsequent to that of Moses. 
 
 A RAPID sketch having been thus given of the 
 argument by which the reference of the Pentateuch 
 to Moses, as its author, is in our apprehension com- 
 pletely justified; it remains that a single considera- 
 tion be urged, which respects the great difficulty, 
 amounting under the circumstances of the case 
 almost to an impossibility, of palming upon the 
 
 * Whiston's Josephus, Vol. IV., p. 364. New York, 1824. 
 
486 ESSAY ON THE PENTATEUCH. 
 
 Jewish nation in any age subsequent to that of their 
 lawgiver, such a book as the one in question, pro- 
 vided it were a fabrication. Upon the contents of 
 that book rested their whole political, civil, and 
 religious constitution. Their sacred rites, their 
 municipal regulations, their domestic institutions, 
 were all connected with events detailed in the his- 
 tory which it contains. This production purports 
 to be the most ancient record of the nation. Let 
 us then suppose that at any period comparatively 
 modern, it had first made its appearance. Could 
 the existing generation have been made to believe, 
 that what then first came to their knowledge had 
 existed as a sacred and highly valued production, 
 the directory of their ceremonial worship and the 
 measure of their moral obligations. And had such 
 an incident occurred, would there not have been 
 some discussion respecting it, and might we not ex- 
 pect to find some traces of it in their history. But 
 here our adversary supposes himself to have actually 
 met our requisition, and points to the age of Josiah 
 as the period, and to the High Priest Hilkiah as the 
 author of the alleged forgery. I shall not pause to 
 inquire how this hypothesis consists with the other, 
 so zealously labored throughout the pamphlet, which 
 regards Ezra as the fabricator of the Pentateuch, but 
 attempt, as briefly as may be, to meet the difficulty 
 involved in the objection. 
 
 The circumstances of the case were briefly these. 
 
ESSAY ON THE PENTATEUCH. 487 
 
 During the repairs of the temple, undertaken in the 
 reign of Josiah, the High Priest Hilkiah, is reported 
 to have " found a book of the law of the Lord given 
 by Moses." This was by him delivered to Shaphan 
 the scribe, who carried it to the king and read it in 
 his presence. The king was affected in an extra- 
 ordinary manner by its contents he rent his clothes, 
 and directed a reference to be made to some au- 
 thorized interpreter of the will of Jehovah, to ascer- 
 tain what should be done in view of the sins of the 
 people, and the judgments, in consequence, impend- 
 ing over them. Two inferences have been drawn 
 from this narrative by De Wette, Volney, and others. 
 That the king and the principal ministers of religion, 
 as well as of state, had never seen the book in ques- 
 tion before, and that it was therefore a fabrication 
 of Hilkiah. The former supposition may have been 
 correct, without involving the truth of the latter. 
 Let us then inquire what probability distinguishes 
 the one or the other. Now let it be observed, first, 
 that there must have been an acquaintance with the 
 fact that there had been a book of the law given by 
 Moses. There is manifestly a reference to some- 
 thing known to have existed, but of which they had 
 perhaps not recently been in possession. The case 
 might be an analogous one to that of Cicero's treatise 
 De Republica, which he was known to have com- 
 posed, but which was for a time lost to the world, 
 
488 ESSAY ON THE PENTATEUCH. 
 
 being recovered only about twelve years since, 
 through the researches of the Abbe Mai. 
 
 The only difficulty then, in the instance now in 
 question, is the conceiving how a book of such a 
 character should have been so completely lost, even 
 among those whom we should most reasonably ex- 
 pect to possess it. In the reign of Jehoshaphat, be- 
 tween two and three hundred years previously, it 
 existed, according to the testimony of the very same 
 writer who records its discovery by Hilkiah. This 
 pious king is represented, 2 Chron. xvii. 8 9, as 
 commissioning certain princes, Levites, and priests, 
 " who taught in Judah, and had the book of the law 
 of the Lord with them, and went about through all 
 the cities of Judah and taught the people." Had this 
 book then entirely disappeared in the age of Josiah, 
 or was there something merely in the particular copy 
 found, which produced so deep an impression upon 
 the mind of the young king ? Was it the autograph 
 of Moses, the very copy which he was directed to 
 lay up beside the ark of the covenant ? Did this 
 circumstance, in connection with the high degree of 
 national guilt which had been incurred, and of the 
 perilous condition of the kingdom, give to such 
 menaces of divine judgments, as are contained in 
 Deuteronomy, an import far more alarming? A 
 degree of probability is attached to this supposition 
 by a view of the phraseology of the passage in 
 Chronicles " Hilkiah found a book of the law of 
 
ESSAY ON THE PENTATEUCH. 489 
 
 the Lord by the hand of Moses" so it is in the 
 Hebrew, as indicated by a note in the margin of our 
 Bible, although the translation in the text is, "given 
 by Moses." 
 
 But it may have been that copies of the law had 
 become exceedingly scarce, especially in the vicinity 
 of the court, and among those who had been ex- 
 posed to its influence during the preceding reigns. 
 Manasseh, one of the worst sovereigns who had 
 ever occupied the throne of David, had during fifty- 
 five years labored to efface the knowledge of the 
 true religion and to introduce an idolatrous worship. 
 Amon, his son, pursued a similar course. Josiah 
 succeeded to the kingdom when but a child, and 
 early exhibited the best dispositions ; and it was in 
 the eighteenth year of his reign and the twenty- 
 sixth of his age, at the beginning of the reformation 
 which he undertook, that a copy of the law was 
 found in the temple. The Rabbins say that Ahaz, 
 Manasseh and Amon endeavored to destroy all the 
 copies of the law, and that this was only saved by 
 having been buried under a paving stone. This 
 may or may not have been the case. We can, 
 however, scarcely doubt that in the remoter parts of 
 the kingdom, and among the more pious portion of 
 the people, there were other copies secured and 
 cherished, ready to be brought to light at a more 
 auspicious era. But let us admit that the volume 
 discovered by the High Priest, was the only one of 
 62 
 
490 ESSAY ON THE PENTATEUCH. 
 
 the kind existing in the kingdom of Judah ; the 
 question arises, was there any thing in the circum- 
 stances of the case, to justify the suspicion, or 
 sustain by adequate proof, the fact that Hilkiah 
 fabricated the work which he professed to have 
 found. Our author thinks that there was. He 
 supposes that Hilkiah had enlisted his pupil, the 
 young king, in support of the Jewish priests against 
 the priests of Baal, and as the Jews knew nothing 
 of the law of Moses, something of the kind was 
 necessary as a system of religious ceremonies. He 
 composed a book of the law, and pretended to have 
 found it, after binding the workmen to secrecy. 
 Now observe a glaring inconsistency in this passage 
 itself: He refers to the existence of Jewish priests, 
 and yet supposes that they had no system of reli- 
 gious ceremonies, until one was constructed for 
 them on the present occasion. Again, this sup- 
 position is directly opposed to his own admission, 
 page 26 of his pamphlet. In reply to the argument 
 that the laws of the Jews, appealed to throughout 
 the Old Testament, are the same as those contained 
 in the Pentateuch, he answers, " granted ; they are 
 a part of the oral law recited to the people." Here 
 then is an acknowledgment that their laws and 
 observances were, by means of tradition, known to 
 the Jews through every period of their history. 
 There was therefore no occasion for the High Priest 
 to fabricate them, although he might commit them 
 

 ESSAY ON THE PENTATEUCH. 491 
 
 to writing. But to our main question As already 
 observed, we know from the testimony of the same 
 writer, who records the discovery of the book of the 
 law, that a document bearing that name had been 
 employed for the instruction of the people, several 
 hundred years previously. We are also apprised, 
 from numerous passages in the historical and pro- 
 phetical writings of the Jews, that this book had 
 been at various periods well know 7 n> and recognized 
 as the production of Moses. And it does not appear 
 that Josiah was at all surprised at the finding of 
 such a book, but simply was appalled at a portion 
 of its contents, which may have been unknown to 
 him, while he possessed a general acquaintance with 
 its religious system and code of laws. The matter 
 then to be determined is Was this ancient doc- 
 ument the one produced by the High Priest, or did 
 he in the room of it substitute something of his 
 own ? The latter supposition is utterly incredible. 
 We have already considered the strong evidence 
 which sustains the belief that the Samaritan Pen- 
 tateuch existed, independently of that possessed by 
 the Jews, at a period long anterior to the one now 
 under view ; and this seems an insuperable objection 
 to the hypothesis I am combating. But could 
 Hilkiah have written in a style so antique ? Had 
 he ever affected the use of archaisms, the occasional 
 occurrence of words belonging to the language of a 
 
492 ESSAY ON THE PENTATEUCH. 
 
 more modern age, would have betrayed him.* He 
 could not, moreover, have possessed the qualifi- 
 cations manifestly necessary for writing such a book 
 as the Pentateuch. He had not the requisite 
 knowledge of Egypt, as respects its manners and 
 institutions and physical character. He could not 
 have been so well acquainted with Arabia and its 
 localities. And upon the supposition that from pre- 
 existing materials he compiled the book which he 
 palmed upon the Jewish nation as the work of 
 Moses, the following objections present themselves, 
 as observed by Jahn : " 1st, He would not have 
 arranged them in the manner of a diary, following 
 the order of time, so as to introduce, now a law, 
 then a historical fact, and then again a law. 2nd, 
 He would not have repeated some laws as often 
 as they were published ; or 3d, He would have 
 omitted in the former parts of the work, the laws 
 which are altered in Deuteronomy ; nor would he, 
 4th, after having previously given a minute de- 
 scription of the tabernacle, and of all its parts and 
 utensils, have repeated that minute description when 
 he recorded its completion." These considerations, 
 which induce us to reject the opinion that the " book 
 of the law " was either fabricated or re-written by 
 Hilkiah, are equally conclusive against the suppo- 
 
 * The alleged anachronisms which may be regarded as something 
 of this nature will be presently considered. 
 
ESSAY ON THE PENTATEUCH. 493 
 
 sition of its being forged or re-modelled by any 
 other writer who lived in an age subsequent to that 
 of Moses. Whatever conjectures may be formed, 
 or whatever possibilities imagined, we have no 
 hesitation in appealing to enlightened and candid 
 inquirers, to determine, whether the greatest im- 
 probability is not attached to them ; and whether 
 the Mosaic origin of the Pentateuch is not sustained 
 by as high a degree of evidence, as, under the cir- 
 cumstances of the case, could be expected or desired. 
 It is the height of absurdity to require, in literary 
 discussions of this kind, the same quality and 
 amount of proof as is demanded to substantiate 
 recent transactions in ordinary courts of justice. 
 But there are many grave objections made to the 
 proposition which I have been endeavoring to main- 
 tain, which call for a patient examination in order 
 to their satisfactory solution. The attempt to 
 furnish this will be made in some succeeding 
 sections. 
 
 SECTION VIII. 
 
 First objection to the genuineness of the Pentateuch Alleged 
 anachronisms. 
 
 WHEN there are found in any book, evident allu- 
 sions to the circumstances of a later age ; when, for 
 
494 ESSAY ON THE PENTATEUCH. 
 
 instance, places are designated by names different 
 from those originally borne ; when institutions, the 
 growth of times more modern are mentioned ; or 
 when acquaintance is implied with arts not known 
 to the supposed author, there is so far a presumption 
 furnished against the genuineness of that book. 
 Yet it is a presumption more or less violent, which 
 may be neutralized or overthrown by other manifest 
 considerations. These parts may be shown to be 
 excrescences on the original work ; their origin 
 may be clearly accounted for, or if not, they may 
 in general be referred to that liability to glosses and 
 interpolations to which all works derived from a 
 very remote period are subject. Concerning the 
 anachronisms alleged to exist in the Pentateuch, 
 there has been, at various times, much discussion. 
 Our author has entered into the subject largely and 
 repeatedly. He represents the case in the instance 
 under view, as one of the most aggravated kind ; 
 the interpolations and text being undistinguishably 
 blended, so that no confidence whatever can be 
 reposed in such a book. A most unfair coloring is 
 also given to the whole controversy, by the repre- 
 sentation, that his antagonists assume, without any 
 proof, that Moses wrote the Pentateuch, and then, 
 with an equal want of evidence, regard every thing 
 occurring in it incompatible with this hypothesis, as 
 the consequence of interpolation. Whereas the 
 true state of the case is this : Here is a book 
 
 
ESSAY ON THE PENTATEUCH. 495 
 
 possessing very strong proofs of genuineness such 
 evidence as we cannot resist. Occasionally there 
 is something occurring, which could not have been 
 written by the supposed author. What is the con- 
 clusion which we are bound to adopt ? That the 
 whole work is spurious ? Certainly not. The 
 entire genius and conformation of the production 
 prove the reverse. What remains ? We determine 
 that in some way or other these passages have been 
 introduced into the original text. Now, in obviating 
 the difficulties of the objector, it is necessary to 
 inquire What is the character and amount of these 
 anachronisms which are so much spoken of? Are 
 they intentional corruptions ? Are they so inca- 
 pable of being distinguished from the original text 
 as to cast a suspicion over the whole work ? 
 
 In respect to the inquiry, concerning the number 
 of alleged anachronisms, we shall find, that admit- 
 ting them to the full extent, they are not consid- 
 erable ; and if we take away those which are 
 doubtful, or which can be shown not to belong to 
 this class, they are still less worthy of note. It 
 was not left for the enemies of Revelation to detect 
 these. The Rabbins had, at an early period, 
 distinguished eighteen instances of what they sup- 
 posed to be additions to the text, posterior to the 
 age of Moses. Christian writers had also referred 
 to the same subject. It is believed, however, that 
 many of these passages do not necessarily involve 
 
496 ESSAY ON THE PENTATEUCH. 
 
 the supposition of a more recent origin, than that of 
 the body of the work. Let us consider a few of 
 them. In Gen. xii. 6, it is said that when Abraham 
 first entered Palestine, " the Canaanite was then 
 in the land." This is supposed to mean that the 
 original inhabitants had not yet been expelled by the 
 Israelites, and of course to imply that the writer 
 of the passage lived at a time when this had been 
 done. But neither is this interpretation, nor this 
 inference, unquestionable. It is well known that 
 Palestine was not the first seat of the Canaanites, 
 that they came from Arabia, and that all which the 
 sacred writer meant to indicate, was that even at 
 that early period this migration had taken place 
 they were then in the land. 
 
 The next passage which we may consider is 
 Gen. xxii. 14. " As it is said to this day, in the 
 mount of the Lord, it shall be seen." Mount 
 Moriah, which is here meant, was not so denomi- 
 nated, until the building of the temple, several 
 hundred years afterwards it is therefore supposed 
 that this expression could not have been used by 
 Moses, but by some writer long subsequently to his 
 age. But respecting this passage we need expe- 
 rience no difficulty. It is susceptible of an inter- 
 pretation, and, indeed, according to the just 
 principles of interpretation, requires it, which is 
 entirely consistent with the fact of its genuineness. 
 With no view to the present exigency, there have 
 
ESSAY ON THE PENTATEUCH. 497 
 
 been several translations given of what is confes- 
 sedly a different passage. Houbigant and others 
 had rendered it "In monte, Deus videbitur " In 
 the mount God shall be seen supposing it to be a 
 prophetical annunciation of the future coming of 
 the Messiah. Another version adopted by Rosen- 
 mueler, is " In monte, Dei providebitur, curabitur, 
 prospicietur." In the mount it will be provided 
 for, cared for, or looked to by God. According to 
 an observation of Jerome, it passed into a proverb 
 among the Hebrews, if at any time they were 
 placed in distressing circumstances, and hoped to 
 be delivered by the divine interposition, they said, 
 " In the mount, God will provide ; as he had com- 
 passion on Abraham, he will pity us." We thus 
 perceive that the phrase, " Mount of the Lord," 
 which creates the whole difficulty, does not appear 
 in the passage. 
 
 Another passage usually cited in the discussion in 
 which we are now engaged, is Gen. xxxvi. 31. 
 " These are the kings that reigned in Edom, before 
 there reigned any kings over the children of Israel." 
 It is supposed that in two points of view this implies 
 an age posterior to Moses. 1. It argues that there 
 were kings reigning over the children of Israel when 
 this statement was made. 2. It is not to be con- 
 ceived that in the space of between two and three 
 hundred years which intervened between Esau and 
 Moses, there could have lived fourteen dukes or 
 63 
 
498 ESSAY ON THE PENTATEUCH. 
 
 phylarchs then eight kings and afterwards eleven 
 dukes. In reply to this, C. B. Michaelis observes, 
 that the expression, " before there reigned any king 
 over the children of Israel," is not at all incom- 
 patible with the age of Moses and the circumstances 
 of his people at that time. For both he and they 
 were apprised by the promises long since made 
 to Abraham, Isaac and Jacob, that kings would at 
 a future period reign over the chosen people of 
 Jehovah. Gen. xvii. 5; xxvi. 3; xxxv. 11. 
 
 As regards the second objection, it is replied 
 that it is affirmed upon insufficient grounds that the 
 Idumseans had three forms of government, at 
 several times existing among them ; that their 
 dukes were the heads or princes of families, not 
 existing successively but contemporaneously ; that 
 they and the kings lived simultaneously, as appears 
 from Num. xx. 14, compared with Ex. xv. 15 ; in 
 the latter it being said that Moses sent ambassadors 
 to the kings of Edom ; in the former the dukes of 
 the same country being represented as in conster- 
 nation at the approach of the Israelites. Besides, 
 in forming our judgment respecting the catalogue of 
 the Idumaean kings, it will be important to consider 
 that they did not exist according to hereditary 
 succession, but were elevated to power either by 
 election or violence. Among the kings enumerated, 
 we do not find one who had a son as his successor. 
 Nor were foreigners excluded from the succession, 
 
ESSAY ON THE PENTATEUCH. 499 
 
 as is apparent from the different cities and countries 
 mentioned in the table of those who successively 
 bore the regal title. These cities and countries 
 must have been the places of their birth, inasmuch 
 as it is extremely improbable that eight rulers, in 
 immediate succession, should each have chosen a 
 different metropolis for his kingdom. In a mon- 
 archy then, such as the one just described, we 
 might expect shorter reigns and a more rapid suc- 
 cession of those who held the supreme power, than 
 under one differently constituted ; arid since dukes 
 and kings appear to have existed together, it is 
 easily conceivable that eight of the latter might 
 have lived in the space of time allotted to them.* 
 This interpretation of his father, the younger and 
 more celebrated Michaelis has adopted. 
 
 But again, the expression occurring Ex. xvi. 36, 
 " Now an omer is the tenth part of an epha," is 
 supposed to furnish unequivocal evidence of a 
 modern age, inasmuch as it is not customary to de- 
 fine measures while still in use. To this, however, 
 Le Clerc forcibly replies " It does not appear that 
 the Hebrews ever used any measures, while in 
 Palestine, different from their original ones, so that 
 it might become necessary to define these ; nor can 
 it be shown that an epha was any better known 
 
 * The average of the reigns of the Roman Emperors, was ten 
 years. 
 
500 ESSAY ON THE PENTATEUCH. 
 
 than an omer. Yet Moses who founded the Jewish 
 commonwealth, inserted here and there, the fit oc- 
 casions being given, something respecting their 
 measures, lest at a future period they should be 
 changed." 
 
 I shall particularly consider no other passage, 
 although many more, which are usually regarded as 
 additions to the text, might be satisfactorily ex- 
 plained. What has already been done, is sufficient 
 to show that the number of texts calculated to pro- 
 duce difficulty, inconsiderable upon the largest 
 enumeration, may be much reduced. Of the por- 
 tions of the Pentateuch really belonging to a sub- 
 sequent age, we may reckon as the most important, 
 being by far the most extensive, the last chapter of 
 Deuteronomy. Others consist in the substitution, 
 on a few occasions, of the modern name of a place 
 for one more ancient. Some are of such a character 
 as the following : Ex. xvi. 35 " And the chil- 
 dren of Israel eat manna forty years." This term 
 had not expired at the death of Moses ; it is there- 
 fore concluded that he could not have written it. 
 This inference is, however, by no means inevitable. 
 He might have recorded it, immediately before his 
 death, when the period indicated was so near its 
 expiration as to justify the expression. But we 
 have no occasion to insist on this consideration. 
 
 Now the appeal is confidently made to every man 
 of candor and reflection, whether a very few passa- 
 
ESSAY ON THE PENTATEUCH. 501 
 
 ges of this kind occurring in an ancient book, 
 furnish any evidence against its genuineness, or 
 show it to be so corrupted as to be undeserving of 
 any regard ; or whether these interpolations are so 
 undistinguishably blended with the text, as to cast 
 a suspicion over the whole work. It is quite easy 
 to conceive how these passages might have been 
 introduced, without the least censure being attached 
 to the author of them, or the least uncertainty being 
 produced as to the genuineness of the residue of 
 the work. The last chapter of Deuteronomy might 
 very well have been added by any successor of the 
 Hebrew lawgiver, who wished to complete the 
 account of his eventful life. The substitution of a 
 few modern for the ancient names of places, or an 
 explanatory remark, from being a marginal gloss, 
 might readily pass into the text, perhaps with some 
 distinguishing mark, which through the negligence 
 of scribes was afterwards omitted. Or, according 
 to the much ridiculed theory, these additions might 
 have originated in the Esdrine edition of the 
 Scriptures, and been intended for their illustration. 
 There is a large class of passages, to which I 
 have as yet made no reference, which Dr. C., 
 following De Wette, regards as anachronisms. 
 Every instance of a prophetical declaration is so 
 esteemed. For example, predictions made respect- 
 ing the future condition of the Israelites, to which 
 the event corresponded, are supposed to furnish, in 
 
502 ESSAY ON THE PENTATEUCH. 
 
 themselves, evidence that they were not delivered 
 until after that event. Now were we to meet, in 
 any narrative of facts, a notice of occurrences as 
 then taking place, which belonged to a later period, 
 we should regard as highly absurd a solution of the 
 difficulty thus presented, by the supposition of an 
 insight into futurity. But very different from this 
 is the case of a man, who professing to possess the 
 spirit of prophecy, makes a reference to the events 
 of a coming age, as yet future, but destined certainly 
 to occur. When an illustrious individual, such as 
 the dying patriarch Jacob, or Moses himself, when 
 his end was approaching, undertakes to foretell the 
 future destiny of his children or people, is the fact 
 that the prediction made, corresponded to their 
 actual subsequent condition, conclusive proof that 
 such prediction was fabricated after the event ? 
 Should we not rather inquire whether it were 
 within the competency of human sagacity to have 
 foreseen what occurred, or whether there might 
 not have been some fortunate, although accidental 
 coincidence. If neither of these suppositions were 
 admissible, would it not be incumbent upon us to 
 consider whether the Supreme Being may not have 
 lifted up the vail covering futurity for the consola- 
 tion of a good man, or for the confirmation of a 
 great system of moral and religious truth, designed, 
 in the first place, to benefit a whole nation, and 
 eventually all mankind. 
 
ESSAY ON THE PENTATEUCH. 503 
 
 Our author speaks with contempt of Prof. Stuart's 
 remark, that such portions of the Pentateuch as 
 those last referred to, cannot with propriety be 
 denied to have been written by Moses, since no one 
 can prove that he did not possess a prophetical 
 spirit. And yet the remark is perfectly just. This 
 is the very question upon which we are at issue. 
 The unbeliever has no right to assume that his 
 theory is correct ; although it is competent for him 
 to advance reasons in its favor. The Jewish system 
 professes to be of divine origin. Its claim is to be 
 substantiated by the miracles wrought in attestation 
 of it, or by the predictions proceeding from those 
 who taught it. Whether such miracles were 
 wrought, or such predictions made, is a suitable 
 subject of inquiry. The evidence offered may be 
 thoroughly sifted by the skeptic, but surely it out- 
 rages all propriety to take it for granted that proph- 
 ecy is impossible, and then to assume, with no 
 respect to other considerations, and even in defiance 
 of the strongest proof, that all predictions occurring 
 in any book, are either interpolations or conclusive 
 evidence of the spuriousness of the entire work. 
 This view of the subject is correct under any cir- 
 cumstances. But surely it will not be denied that 
 there is some peculiarity attached to the Jewish 
 system and sacred books, which might induce the 
 expectation, that traces of divine power and knowl- 
 edge should be there recognized which are not seen 
 
504 ESSAY ON THE PENTATEUCH. 
 
 elsewhere. In their own character, in the degree 
 and nature of the evidence which sustains them, and 
 in the religious and moral system which they teach, 
 they are surely widely removed from all competition 
 on the part of works, reputedly sacred, existing in 
 any other nation. Besides, Judaism is intimately 
 connected with a more perfect and extensively dif- 
 fused modification of religious belief, prevailing over 
 the only enlightened part of the earth, and sup- 
 ported by the most ample proof, which can be 
 brought more immediately under our view, being 
 blended with the transactions of a more recent age. 
 If to the decision of Christianity any authority is to 
 be conceded, a divine origin must be ascribed to the 
 Scriptures of the Old Testament, and the occurrence 
 of prophetical passages in them may reasonably be 
 expected. 
 
 The result then of the observations proposed in 
 the present section may be thus stated : 
 
 I. The reference of the Pentateuch to Moses as 
 its author is sustained by the most convincing 
 evidence. 
 
 II. Of various passages, supposed to be inconsis- 
 tent with this theory, many are susceptible of an 
 explanation entirely satisfactory. 
 
 III. Of those which remain, none are to be 
 regarded as intentional corruptions, nor do they 
 attach any uncertainty to the text in general. 
 They are either to be accounted for upon the sup- 
 
ESSAY ON THE PENTATEUCH. 505 
 
 position of the accidental transfer of a marginal 
 note into the body of the work ; or to be referred 
 to some subsequent authorized writer, whose object 
 has been either to complete what was deficient or 
 illustrate what is obscure. 
 
 IV. It is a manifest begging of the question to 
 regard as interpolations the numerous prophetical 
 passages which are found in these writings. 
 
 SECTION IX. 
 
 Second objection to the genuineness of the Pentateuch. Passages 
 incompatible with the actual circumstances of the reputed author. 
 Deut. i. 1. Meaning of the Hebrew word "Oy (eber,) and the 
 Greek Ilsqav. (Peran.) 
 
 . 
 
 THE prosecution of a simple philological inquiry, 
 would not seem to furnish any occasion, or present 
 much inducement, to indulge in vituperation against 
 one's adversaries. Yet is this reasonable expecta- 
 tion disappointed in the instance of our author, whose 
 advanced age, long subjection to the softening influ- 
 ences of literary cultivation, and abundant profes- 
 sions of being actuated solely by the love of truth 
 and a regard to the happiness of mankind, would 
 seem to authorize the hope, that he would form a 
 candid and just, if not a liberal and generous esti- 
 mate of the character and motives of his opponents. 
 64 
 
506 ESSAY ON THE PENTATEUCH. 
 
 The critical discussion in which we are now about 
 to follow him, is closed, on his part, with a long and 
 virulent invective, to which there are too many 
 parallels throughout the work upon which I am com- 
 menting. The " clerical profession is denounced as 
 one that renders impartial examination a crime, and 
 which requires those who adopt it, to insist on as 
 true, what no man, who is a searcher for truth alone, 
 can possibly accept as truth." It is said to be 
 " disgusting to observe the virulence of clerical re- 
 proaches made against those whom they are pleased 
 to denominate c infidels.' ' These latter persons are 
 represented as " braving the reproaches of the in- 
 terested, the lamentations of the hypocrite, and the 
 fierce bigotry of the ignorant dupe of an interested 
 clergy." We who are " hired," and paid, and 
 salaried witnesses in favor of the cause by which 
 we get our living, are admonished to recollect " that 
 the day has passed by when infidels and infidelity 
 may be made with impunity the hated subjects of 
 clerical abuse." " The clerical craft is in danger, 
 and the members of the church militant will do well 
 to hasten to the rescue, better armed than they have 
 hitherto been." " The glove is thrown down before 
 them, let those who choose take it up." A defiance 
 given quite in the forms of the ancient institution of 
 chivalry ! Pity it were that more of knightly honor 
 and courtesy had not been shown in the management 
 of the combat ! The gauntlet has for a considerable 
 
 
ESSAY ON THE PENTATEUCH. 507 
 
 time lain untouched, and doubtless the accomplished 
 cavalier, armed at all points for the conflict, has 
 feared that, through the recreancy of his adversaries, 
 no farther opportunity would be furnished for the 
 exhibition of his prowess. This delay has arisen 
 from considerations very different from any appre- 
 hension of the issue of the test being unfavorable. 
 Many there are who in the cause of truth, and clad 
 in its impenetrable panoply, are ready to meet at any 
 time and on any field their boastful assailant. We 
 rejoice that the number of those in the Christian 
 ranks who are competent to do this, in an effective 
 manner, is daily increasing. Yet we regard with 
 surprise and pity the insinuation that revelation has 
 ever wanted adequate defenders. We triumphantly 
 refer to days that have gone by, and challenge a 
 comparison in point of profound and various learn- 
 ing, and the powers of a masterly and convincing 
 argumentation, between them and their adversaries. 
 That the petulance of our author has not been 
 sooner rebuked, and his arguments earlier met, is to 
 be attributed to the fact that his pamphlet has not 
 attracted the attention which he expected, and which 
 from considerations apart from its intrinsic merits, 
 it should have received. From its title it was sup- 
 posed to relate merely to the geological exceptions 
 taken against the Mosaic record. These, so far as 
 any considerations drawn from a science so largely 
 hypothetical, are deserving of attention, it was 
 
508 ESSAY ON THE PENTATEUCH. 
 
 thought might with propriety be referred to those 
 friends of revelation, whose pursuits particularly 
 qualified them for this investigation. And in refer- 
 ence to those, to whom the character of the produc- 
 tion in question became better known, it is to be 
 observed, that in general they deemed it unnecessary 
 to renew a discussion which in their apprehension 
 had been terminated in a manner satisfactory to the 
 public mind. In this opinion it is thought they erred. 
 It is not enough that the enemy has been once met 
 and vanquished, the battle must be renewed in every 
 age. As old objections are revived, they must be 
 again answered. As new modifications of errone- 
 ous opinions appear, they must be exposed and re- 
 futed. In the absence of a worthier champion, the 
 writer of these essays has not hesitated to accept 
 the defiance. He is willing to attempt the succor 
 of the beleagured citadel, imperfectly armed although 
 he may be. In spite of the strong temptation to a 
 contrary course, he is not conscious that he has in 
 any degree indulged in personal invective, when he 
 should alone feel concerned to controvert the argu- 
 ments of his opponent. He has been solicitous to 
 ascertain and vindicate truth, and not to render 
 odious either an individual or a class. 
 
 Let us then return from this digression, and con- 
 sider the objections to the genuineness of the Pen- 
 tateuch, founded on passages occurring in it, incom- 
 patible with the actual circumstances or known 
 
ESSAY ON THE PENTATEUCH. 509 
 
 sentiments of the reputed author. The first which 
 I shall examine occurs Deut. i. 1. "These are the 
 words that Moses spake unto all Israel on this side 
 Jordan in the wilderness." To this version Dr. 
 Cooper takes exception, asserts that it should be 
 translated beyond, on the other side Jordan, and 
 concludes that the author of Deuteronomy must 
 have lived on the west of this river, and that he 
 could not therefore have been Moses who died east- 
 ward of it. 
 
 Now the question to be determined is What is 
 the proper rendering of -ojn (be-eber.) It will be 
 readily conceded that the term is often susceptible of 
 the interpretation which it is wished to attach to it 
 as its sole and exclusive signification. But does it 
 not sometimes, unquestionably, mean on this side, 
 and is there not therefore some general idea involved 
 in the term, which authorizes its employment in this 
 diversified manner ? This cannot be denied. Our 
 author himself refers to two passages, Deut. iii. 8, 
 and Gen. i. 10 and 11, where the word in question 
 must be translated on this side ; but he assumes that 
 in these instances it is manifestly misapplied, re- 
 marking that in a book so full of mistakes and 
 interpolations, this may well be. Surely this is a 
 summary mode of getting rid of a critical difficulty. 
 The signification of words is determined by the 
 usage of good writers. Here are two cases in 
 which a particular meaning is necessarily attached 
 
510 ESSAY ON THE PENTATEUCH. 
 
 to a term that meaning, however, is opposed to 
 what seems to be indicated by other passages from 
 the same writer. Should we not attempt an ex- 
 planation of the matter upon some other principle 
 than the assumption of a corruption in one class of 
 out texts ? Is it not unlikely that in a production 
 of moderate length, two instances of a precisely 
 similar mistake, in writing a simple and well known 
 term, should occur ? But we have not merely this 
 degree of improbability to contend against. There 
 are many other passages not at all alluded to by 
 Dr. Cooper, where the original term must be ren- 
 dered on this side. To these I would solicit the 
 reader's particular attention. 
 
 There is no question that the book of Joshua was 
 written after the conquest of Canaan, and of course 
 by one living west of Jordan. In the 12th ch. 7th v. 
 of this book, we find the following passage : " These 
 are the kings of the country which Joshua and the 
 children of Israel smote on this side (nay) Jordan 
 on the west." Again, Joshua xxii. 7, it is said, 
 " Now to the one half of the tribe of Manasseh, 
 Moses had given possession in Bashan ; " but unto 
 the other half thereof gave Joshua among their 
 brethren, on this side (-ny) Jordan westward. As 
 connected with this we may cite a remarkable pas- 
 sage in Numb, xxxii. 19. The two tribes and a 
 half, who had received their lot in the region which 
 had been conquered east of Jordan, expressed their 
 
 

 ESSAY ON THE PENTATEUCH. 511 
 
 determination to assist their brethren in the conquest 
 of the remaining part of the promised land, and then 
 to return to their own possession u For we will 
 not inherit with them on yonder side of Jordan, or 
 forward, because our inheritance is fallen to us on 
 this side Jordan eastward." Here we have the 
 same word in the original, differently rendered in 
 the several parts of the same sentence. Other 
 passages I shall not cite in full, but make a simple 
 reference to them : Josh. v. 1 ; 1 Chron. xxvi. 30 ; 
 Josh. i. 15; 1 Kings iv. 24. Let the reader ex- 
 amine them for himself, and he will be convinced 
 that the term in question does mean on this side, 
 not once or twice, but very commonly. But we are 
 told, that in many instances it has a meaning di- 
 rectly opposite, and some ill-timed pleasantry is 
 indulged in on the occasion : " This is truly a most 
 convenient word, it means white ; it means black ; 
 it signifies neither white nor black, but any color 
 you please." It will be well for our author to defer 
 his jesting until he has accounted for the passages 
 above cited, and has replied to the considerations 
 which I shall here subjoin. 
 
 Is he not then aware of an instance analogous to 
 this, in the Latin word sacer, which at once means 
 sacred, holy, divine, and cursed, detestable, hor- 
 rible. " Auri sacra fames." Virgil. " Intestabilis 
 et sacer esto." Horace. " Ego sum malus, ego 
 sum sacer, scelestus." Plautus. Has not his He- 
 
512 ESSAY ON THE PENTATEUCH. 
 
 brew erudition made him acquainted with the usage 
 respecting the word "pa (barak,) which, according 
 to Gesenius, means, 1. To bless. 2. To greet, or 
 salute. 3. To take leave, renounce, revile. 1 
 Kings xxi. 10. " Thou hast reviled God and the 
 king." Job i. 5. ; ii. 5. Perhaps also the term 1:33, 
 (nakar) has escaped the accuracy of his research, 
 which according to the same lexicographer signifies 
 not only to understand but to mistake : not merely 
 to be known, but to let oneself be unknown ; to 
 dissemble. In illustration of this peculiarity, Ge- 
 senius refers to the inseparable German prepositions 
 ent and ver, which in composition sometimes express 
 a negation or antithesis, sometimes not. 
 
 I trust then that the diverse significations ascribed 
 to lay will not seem so completely absurd, or so en- 
 tirely without parallel, as they are represented to be. 
 But, as has already been suggested, there is, in 
 reference to all such words as those above cited, 
 some primary meaning, from which all other ac- 
 ceptations, however apparently unconnected, nat- 
 urally flow. This is clearly and beautifully apparent 
 with respect to the term T-O- (barak.) No two 
 things seem more opposite than to bless, and revile 
 or curse, and yet the transition from one meaning to 
 the other is easily traced. 1. It means to bless. 
 2. To greet or salute, because on such occasions 
 persons speak well to each other ; and in primitive 
 times invoked a blessing. 3. To take leave, depart, 
 
 
ESSAY ON THE PENTATEUCH. 613 
 
 because the same salutations were usual then, as 
 took place at meeting. From parting amicably, the 
 transition is easy to a simple separation, then to one 
 involving a renunciation of all friendly intercourse, 
 accompanied even by reproaches. 
 
 Let us now inquire what is the leading idea 
 expressed by i3y (eber.) The radical iiy (abar) 
 which is a verb, means according to Gesenius 1. 
 To pass on. 2. To go or pass through. 3. To 
 pass by. 4. To pass over. 5. To overflow, spoken 
 of water, &c. Here we find the notion of passage 
 entirely the predominant one. This is the fact also, 
 with respect to the various explications quoted by 
 Dr. C. from Davies' Celtic Researches. Is it then 
 absurd to conclude with Pagnini, Arias Montanus, 
 Huet, and others, that the fundamental idea of the 
 derivative word is " in transitu ? " This idea is of 
 course expanded and modified as we have seen to 
 be the fact in reference to certain other words before 
 mentioned. The statement of Rosenmueler seems 
 to be entirely correct. Scholia in Deut. chap. i. 1, 
 -133; " which properly denotes transitum, trajectum 
 passage thence it is used to denote all that tract 
 which is washed by a river or which is divided by 
 water flowing in the midst of it, whether this tract 
 be on the one side or the other." In other words, 
 it denotes in its greatest amplitude of signification 
 the valley of any stream and the expression 
 prn i3ja may well be rendered at, near, or in the 
 65 
 
514 ESSAY ON THE PENTATEUCH. 
 
 valley of Jordan. It does not occur to me that 
 there is any passage in which the original word is 
 rendered beyond, where it will not be equally well 
 expressed by the explanation given above. And 
 what is very remarkable, we find this word often 
 conjoined with some other phrase which more 
 definitely fixes its signification. This is to be ob- 
 served in the passage already cited from Numbers 
 xxxii. 19, where in the different parts of the same 
 sentence, this term has a different sense, indicated 
 by an adjunct expression. " For we will not inherit 
 with them on yonder side of Jordan,/orwan/," that 
 is westward the Israelites being advancing in that 
 direction, " because our inheritance is fallen to us on 
 this side Jordan, eastward." Another exemplifica- 
 tion of our principle is furnished by Deut. iv. 47, 
 49. Two kings of the Amorites are mentioned as 
 being " on this side Jordan towards the sun rising," 
 and we have also reference made " to all the plain 
 on this side Jordan, eastward." Again, in Joshua 
 xii. 27, the inheritance of the tribe of Gad is spoken 
 of by the writer as on the other side of Jordan 
 eastward. 
 
 Instances might be multiplied were it necessary. 
 These may serve to show that the term under dis- 
 cussion, is not, in the sense which we attach to it, 
 so utterly vague as it is represented to be. I have 
 hitherto made no reference to the decision of any 
 lexicographer respecting the meaning of the deriva- 
 
ESSAY ON THE PENTATEUCH. 515 
 
 live word, lay, because it is more satisfactory to 
 appeal at once to that authority, by which all their 
 opinions must be sustained the usage prevailing in 
 the Hebrew writings. Yet it may be well to state 
 that Gesenius who assigns to our term, beyond, as 
 its leading signification, gives as his second defini- 
 tion " that which is on this side," adding the 
 strange remark " as if used by one living on the 
 other side. 5 ' He refers to 1 Kings, iv. 24, in illus- 
 tration. Yet it is impossible to conceive what this 
 text furnishes in support of the limitation attached 
 to his explanation. He also takes no notice of the 
 numerous passages resembling the one which he 
 cites, many of which I have on the present occasion 
 quoted. 
 
 He gives us his third definition " side, quarter 
 generally ;" referring to 1 Samuel, xiv. 40 " on one 
 side, on the other side ;" to Ex. xxviii. 26, " which 
 is on the side -Dy of the ephod inward;" and to 
 Exodus xxxii. 15 " the tables were written on 
 both their sides, on the one side and the other were 
 they written." 
 
 It appears then to the writer that we have an 
 exceedingly strong case made out, in favor of the 
 signification which we attach to the word under 
 view. And in reviewing the evidence by which our 
 conclusion is supported, it is amazing to reflect on 
 the contemptuous terms in which it is spoken of by 
 
516 ESSAY ON THE PENTATEUCH. 
 
 our adversary. Let us hear, however, what he has 
 to allege. 
 
 He pleads the universal assent of the Jews, 
 ancient and modern, that vy means exclusively 
 beyond. After observing the total want of correct- 
 ness, which marks Dr. C.'s statements respecting 
 the Jewish traditions, which he professes to derive 
 from Prideaux and his authorities, the reader will 
 feel little inclination to repose confidence in any 
 similar, sweeping and unsupported assertion. Nor 
 will the opinion of Dr. C.'s teacher, although he 
 may have been a pupil of the celebrated Vater, be 
 entitled to any weight when contradicted by the 
 numerous instances which I have adduced of the 
 usus loquendi of the ancient Hebrew writers. 
 
 But it is said that the ancient versions, with the 
 exception of the Syriac, translate Deut. i. 1, 
 " beyond Jordan." What are these versions ? The 
 Samaritan is spoken of, but in such terms, as to 
 leave it doubtful whether it is regarded as a version 
 or not. What is properly called the Samaritan 
 Pentateuch is merely a document in the Hebrew 
 language, expressed in the ancient Phoenician char- 
 acter of course we have no translation of the 
 disputed word, but the term itself differently 
 written. 
 
 The Chaldee, Septuagint, Syriac, Arabic, and 
 Vulgate, are the principal versions mentioned. 
 The Vulgate may render the word in question, 
 
ESSAY ON THE PENTATEUCH. 517 
 
 trans, and yet it may be a misconception of Jerome 
 who although one of the greatest proficients in 
 Hebrew among the early fathers, cannot be placed 
 in competition with the author of the old Syriac 
 version, who spoke a cognate dialect, and whose 
 interpretation is different. If the Chaldee Targum 
 and Arabic, do translate as they are asserted to do, 
 it may be that the terms which they employ are 
 marked by the same peculiarity of signification, 
 which distinguishes the Hebrew word. I am 
 inclined to suspect this, by the consideration that 
 this is demonstrably the case with regard to the 
 Septuagint, which is cited as sustaining the view of 
 our adversary, neqav, according to classical usage, 
 certainly means " beyond ;" but what is its signifi- 
 cation according to that peculiar modification of the 
 Greek language, which appears in the version of the 
 Seventy, and in the writings of the New Testament ? 
 The citation of a few passages will settle this point 
 beyond all possibility of dispute. Let us then 
 examine in the Septuagint a fact already cited from 
 the Hebrew. Numb, xxxii. 19 it was seen that the 
 word -oy in the former and latter parts of the same 
 verse, had a different meaning attached to it, in con- 
 sequence of the connection in which it stood. The 
 case is precisely the same with respect to the Greek 
 word n^av. " For we will not inherit with them 
 
 dno -lov negav 'loyddvov xai, enexeiva, for We have received 
 OUr inheritance ev TW USQUV TOV 'logddvov ev 
 
518 ESSAY ON THE PENTATEUCH. 
 
 Here we find the original word whose meaning we 
 are discussing, alike used to denote the regions west 
 and east of Jordan in the one instance connected 
 with the term sne^iva, beyond, in the other with the 
 phrase sv avmolaig towards the east on this side. 
 
 But there is another passage equally decisive of 
 the point in controversy; the quotation from Isaiah, 
 which occurs in Matthew iv. 15, " The land of 
 Zebulon and the land of Nepthalim, by the way of 
 the sea, nsgav TOV 'logdavov, Galilee of the nations." 
 Here we perceive that a tract of country which 
 every one knows is on the same side of the river 
 with Jerusalem, where Isaiah lived, is designated 
 by him as nsgav TOV 'logdavov our translators omitting 
 to consider how the Hebrew idiom had affected in 
 many instances the signification of terms in the 
 Greek language, have rendered this passage " be- 
 yond Jordan." Many critics have since noted the 
 incorrectness of this version. Campbell, whose 
 accurate learning and great candor none will ques- 
 tion, translates thus : " on the Jordan," remarking 
 that both the Hebrew and Greek words signify in- 
 differently " on this side " and on " the other side " 
 and that they should be rendered in general 
 terms, unless limited by such expressions XT' avawKa 
 or XT 6alaavr)g. Kuinoel also observes in his note 
 on Matthew iv. 15, that neqav should be understood 
 as meaning " ad, juxta, prope." And again, in 
 John i. 28, adds that negav answers to the Hebrew 
 
ESSAY ON THE PENTATEUCH. 519 
 
 vy and not only signifies trans, but juxta, prope, 
 cis, sustaining his opinion by a reference to Vorstius 
 de Hebraism, N. T. and Bielii, Thes. sub. v. nsgav, 
 ed. Schleusneri. Parkhurst, also, in his Greek 
 Lexicon gives as one of the significations of negav, 
 about, near. And yet Dr. Cooper cites this writer 
 to prove that the corresponding Hebrew word always 
 means beyond, over ; and annexes the taunting ob- 
 servation, " I hope the orthodox will not object to 
 Parkhurst." I might go on and make many other 
 citations, both from the Septuagint and the New 
 Testament, in confirmation of our principle. To 
 the general reader, however, it would be tedious, 
 and to those particularly qualified to judge in the 
 controversy, it cannot be necessary. 
 
 The result then at which we have arrived with a 
 degree of certainty, equal to that attainable in any 
 literary investigation, is I. That both the Hebrew 
 term and that by which it is rendered in the Sep- 
 tuagint, are used to express the nearer or farther 
 side of a river indifferently. 
 
 II. Their inherent indeterminateness of significa- 
 tion, is shown by the fact that in numerous instances 
 they are associated with phrases which limit them 
 " on the side of Jordan eastward on the side of 
 Jordan westward." 
 
 III. These, therefore, according to the definitions 
 of Kuinoel and Rosenmueler, not only mean at, on, 
 near, but with considerable latitude, express the 
 
520 ESSAY ON THE PENTATEUCH. 
 
 whole region or valley washed by a stream in its 
 course. 
 
 Our version of Deut. i. 1, is therefore correct, 
 and the passage furnishes no argument against the 
 Mosaic origin of the Pentateuch. 
 
 SECTION X. 
 
 Objection to its genuineness derived from the occurrence of passages 
 incompatible with the known sentiments of Moses. 
 
 IN sustaining any abstract truth, or in vindicating 
 the accuracy of any historical record, it is often 
 necessary to bestow much attention in obviating 
 the difficulties which are supposed to be attached 
 to the subject. It matters not what force of rea- 
 soning or amount of evidence be brought to bear 
 upon the point in question, a single objection sug- 
 gested is sometimes sufficient to suspend our belief 
 or prevent it altogether. Hence it arises that the 
 most laborious portion of the duty devolving upon 
 the apologist for Revelation, is the replying to the 
 numerous cavils presented by its adversaries. Nor 
 is the importance of this duty less remarkable than 
 its difficulty. In supporting truth, we are bound to 
 present it in as clear a light as possible, and to 
 answer all reasonable .objections. Yet is this task 
 far more difficult of accomplishment than the office 
 
ESSAY ON THE PENTATEUCH. 521 
 
 assumed by our antagonist. It requires neither 
 learning nor ingenuity to make exceptions to the 
 history or the doctrines of the Bible ; nor is there 
 any intelligence, patience, or industry, necessary on 
 the part of the community, in order to its compre- 
 hension of them. Unfortunately, however, for the 
 interest of truth, the case is otherwise when a reply 
 is to be made to these exceptions. Profound 
 research is often requisite to expose the inaccuracy 
 of an assertion recklessly made, or to render intelli- 
 gible a circumstance which belonging to a remote 
 age and a very different state of society, is naturally 
 productive of some perplexity ; and the mind which 
 would understand the elucidation which is given, 
 must be something more than the indolent recipient 
 of some brief remark thrown out in conversation, or 
 some brilliant, although fallacious sentiment, occur- 
 ring in the fugitive productions of the day. 
 
 It is manifest, therefore, that the advocate of 
 grave and important truths contends under the 
 greatest disadvantages ; yet difficult as it is to 
 obtain adequate attention to the considerations 
 which we may suggest, in consequence of the aver- 
 sion to intellectual labor so common among men 
 the effort must be made. In the course of the 
 investigation which we have been pursuing, I trust 
 that something of this duty has been satisfactorily 
 accomplished. I am now to attempt its entire 
 fulfilment. 
 
 66 
 
522 ESSAY ON THE PENTATEUCH. 
 
 The next objection to be met is That the Pen- 
 tateuch contains sentiments and regulations irrecon- 
 cilable with the known opinions and purposes of 
 the Hebrew lawgiver. It is therefore inferred that 
 he cannot be the author of this book. In support 
 of this view, Deut. xvii. 14 20 has been cited, 
 where reference is made to the future appointment 
 of a king, directions given respecting his election, 
 arid restrictions imposed upon his conduct. Moses, 
 it is asserted, established a theocracy ; he never 
 contemplated the existence of a regal government 
 among the Hebrews ; and when at a period long 
 subsequent, a request was made on the part of the 
 people, to the prophet Samuel, to ordain a king 
 over them who might lead them forth to battle, it 
 
 O ' 
 
 was regarded by the Almighty as equivalent to a 
 rejection of his authority. These are the sugges- 
 tions of Ilgen, in which De Wette has followed 
 him. I do not, however, conceive that any impor- 
 tance is to be attached to such considerations. 
 Undoubtedly, according to the original organization 
 of the Israelitish commonwealth, it might with pro- 
 priety of speech be termed a theocratic establish- 
 ment, inasmuch as their laws proceeded directly 
 from God, were expounded by the priests and 
 Levites as holy persons, and executed by the judges 
 as divine vicegerents ; to which we may add, that 
 in difficult cases relating to government and war, 
 Jehovah was consulted by Urim and Thummim, or 
 
ESSAY ON THE PENTATEUCH. 523 
 
 made known his will by the prophets, his authorized 
 ministers. It is equally evident, that Moses desired 
 this constitution to be a permanent one, because he 
 deemed it most advantageous to the people for 
 whom he felt interested. But is there any thing 
 irreconcilable with these views in the passage before 
 us ? Does the writer direct or even approve a 
 change in the form of government originally estab- 
 lished among the Hebrews ? By no means. He 
 simply declares, " When thou art come into the 
 land which the Lord thy God giveth thee, and shall 
 possess it, and shall dwell therein, and shaft say, 
 I will set a king over me, like as all the nations 
 that are about me ; thou shalt in any wise set him 
 king over thee whom the Lord thij God shall 
 choose" &c. He merely anticipates what will be 
 their future wishes. This might have been the 
 result of natural sagacity, even without the pro- 
 phetical insight into futurity which we suppose him 
 to have possessed. " He well understood the tem- 
 per of the orientals, whose propensity to kingly 
 government was also remarked by the Greeks and 
 Romans in later times. The example of all their 
 neighbors, the idea of a nation being more respec- 
 table with a king at their head, the corruption of 
 morals which gradually crept into the priestly order, 
 the desire or the necessity of being always prepared 
 for war these and other causes may have induced 
 
524 ESSAY ON THE PENTATEUCH. 
 
 the Hebrews earnestly to desire a king." * In 
 prospect of this state of things, Moses allows of the 
 existence of a form of government somewhat modi- 
 fied, but attaches to it such restrictions as would in 
 a great measure obviate the evils incident to its 
 establishment. " In this," continues the philo- 
 sophical writer above quoted, " his judicious conduct 
 merits commendation, since he thus avoided the 
 error into which other legislators both ancient and 
 modern have fallen, in wishing to prescribe for their 
 nation a form of government never to be changed. 
 For even the best constitution of a state may 
 become in a manner antiquated and enfeebled by 
 abuses that are too strong for the laws, in which 
 case it is expedient to alter it, and to convert, for 
 instance, into a monarchy, a free republic, where 
 the people have become lawless, or certain citizens 
 too powerful or ambitious. History confirms the 
 observation, and the government which has in itself 
 no inherent power of changing its form, will sooner 
 or later experience a revolution, notwithstanding, 
 with this difference only, that it will not be effected 
 peaceably, but by force." 
 
 The next objection which demands our attention 
 is derived from a class of passages, which are con- 
 ceived to represent the Almighty as visible, and 
 which cannot therefore have proceeded from Moses 
 
 * Michaelis' Com. on the Laws of Moses, Art. liv. 1, p. 1. 
 
ESSAY ON THE PENTATEUCH. 525 
 
 who taught the spirituality of the divine nature. 
 We scarcely deem this imagined difficulty worthy 
 of a passing notice, although much importance 
 seems to be attached to it. Several texts are cited, 
 such as Exodus xxxiii. 11 where it is said that 
 the Lord spake unto Moses, face to face, as a man 
 speaketh to his friend. It is astonishing that any 
 one who pays attention to the context, or who is at 
 all acquainted with the genius of the Hebrew 
 language, and the modes of expression common 
 among all nations in the early stages of their 
 existence, should understand the author as here 
 ascribing to the Deity, a corporeal form. In a 
 passage immediately succeeding the one under 
 view, it is declared no man can see God's face and 
 live. We cannot suppose that any writer, however 
 blundering, could within so short a space, have 
 fallen into so palpable a contradiction. The truth 
 is, that the expression, " the Lord spake unto 
 Moses face to face, as a man speaketh to his 
 friend," is merely a figurative representation of the 
 high regard in w r hich the Almighty held his min- 
 ister, and the direct communication which he 
 maintained w r ith him. The tropical significations 
 of the word face, are exceedingly numerous. I 
 need only refer to Gesenius, where the instances 
 are noted, and shall merely cite a single passage 
 from the very chapter which is supposed to present 
 the difficulty which I am called upon to obviate. 
 
526 ESSAY ON THE PENTATEUCH. 
 
 In our version God is represented as saying, " My 
 presence shall go with you" meaning that he 
 would by his power attend and protect the Israelites. 
 A literal translation would be " My face shall go 
 with you." While on this topic, it may be well to 
 suggest a general remark in relation to the anthro- 
 pomorphical and anthropopathical representations 
 occurring in the Bible that is, expressions ascrib- 
 ing human form or passions to the Deity. No 
 candid man of intelligence can fall into any miscon- 
 ception on this subject. We find it exceedingly 
 difficult under any circumstances to conceive of 
 God in his pure spirituality, much less to speak of 
 his operations consistently with this character. 
 Much more difficult then, and even impossible was 
 it to hold communication in respect to these things 
 with a people as a whole, rude and uncultivated, 
 and having in their language no words for the 
 expression of abstract or spiritual ideas. Much 
 therefore as Moses and the sacred writers succeed- 
 ing him insisted upon the immensity and invisibility 
 of Jehovah greatly as they censured any attempt 
 to give a corporeal representation of him even 
 although it were taken from man the possessor 
 of intelligence which assimilated him to the 
 Divinity, and constituted him lord of this lower 
 world ; still were they compelled to fall into an 
 apparent inconsistency in their language. It was 
 necessary to employ terms drawn from the objects 
 
ESSAY ON THE PENTATEUCH. 527 
 
 of sense, using them, however, in a metaphorical 
 signification. To denote the commandments of 
 God, they spoke of his mouth in speaking of his 
 knowledge of the actions of men, they referred to 
 his eyes and ears his hand w r as the expression of 
 his power, and his heart the indication of his dispo- 
 sitions and feelings. 
 
 Still more frivolous than the objection which I 
 have just discussed, is another respecting the imag- 
 ined inconsistency between the prohibition to 
 worship images, and the direction to form the 
 brazen serpent in order to an emblematic use of it. 
 It was sufficiently strange that the weak minds of a 
 former age should have supposed the second com- 
 mandment to forbid the execution of any work of 
 statuary, even without the purpose of employing it 
 as the instrument of an idolatrous worship. It is 
 utterly amazing that such a notion should have 
 entered the brain of an enlightened philosopher of 
 the nineteenth century. In connection with this 
 objection, our author animadverts on the supposed 
 inconsistency between the curious and costly works 
 accomplished by the Israelites in the desert, and the 
 state of destitution, relieved only by miraculous 
 supplies, which marked their wanderings. This 
 was a favorite theme with Voltaire, who asserted 
 that the quantity of gold employed in the fabrica- 
 tion of the golden calf alone, must have far exceeded 
 the resources of the people. This and various other 
 

 528 ESSAY ON THE PENTATEUCH. 
 
 exceptions of that ingenious and lively, but super- 
 ficial and dishonest writer, have been well answered 
 in a volume entitled " Letters of certain Jews to 
 Mons. Voltaire" a work written with great spirit 
 and talent, distinguished by much urbanity, and 
 enriched with many valuable illustrations of the Old 
 Testament Scriptures. It may, however, on the 
 present occasion, be only necessary to observe, that 
 all the employment of the precious metals in the 
 formation of these works, which required moreover 
 the agency of ingenious artists, took place within 
 one year after the departure from Egypt, when the 
 resources of the Hebrews are represented as being 
 most ample, and when having just emerged from a 
 country marked by a high degree of civilization, 
 they doubtless had with them artisans of every kind 
 and of the most consummate skill. 
 
 We may now advance to the next difficulty pro- 
 posed, grounded on Numbers xii. 3 : " Now the 
 man Moses was very meek, above all the men which 
 were upon the face of the earth." It is thought 
 that such an observation respecting himself is en- 
 tirely alien from the dignity and modesty inseparable 
 from our conception of the character of the Jewish 
 lawgiver. The passage has attracted the attention 
 of biblical critics as well as that of infidels. Eichorn 
 regards it as an addition to the text subsequently 
 made. In this view, Rosenmueler coincides, alleg- 
 ing that the connection is perfect and even more 
 
'% *% 
 
 ESSAY ON THE PENTATEUCH. 529 
 
 natural without the third verse. He insists, in ad- 
 dition, upon the consideration that the phrase, " the 
 man Moses," is without example in the Pentateuch. 
 We might safely concede this point, in accordance 
 with the principle laid down in a former essay. 
 Such a reflection might well have been put down 
 as a marginal note, by one who was struck with 
 the consideration of the forbearance evinced by the 
 distinguished minister of Jehovah. Through the 
 negligence of some copyists, it might have passed 
 into the text. All this may be supposed, without 
 there being attached to us the censure involved in 
 the following remark of Dr. Cooper : " If Moses 
 wrote these books, such passages are interpolations; 
 but it is strange logic to assume that they are inter- 
 polations for the sole purpose of making Moses the 
 author." How uncandid is this insinuation. We 
 do not act, as in this passage we are charged with 
 doing. We have various, independent, and satis- 
 factory proofs that Moses wrote the Pentateuch ; 
 we merely find it necessary, as in relation to all the 
 most accredited works of antiquity, to make some 
 critical emendations, and sometimes to reject a 
 passage which is manifestly spurious. That the 
 text which we have been considering is of such a 
 character, is, however, by no means universally con- 
 ceded. Dr. Adam Clarke thinks that all difficulties 
 will be obviated by a correct understanding of the 
 meaning of the passage. His suggestions are val- 
 67 
 
530 ESSAY ON THE PENTATEUCH. 
 
 uable, and although nothing can be more ridiculous 
 or unauthorized, than the varying the translation of 
 any passage in the Scriptures which becomes the 
 object of misconception, it is equally unreasonable 
 to persist in a false rendering, which is productive 
 of serious embarrassment either in the conception 
 of truth itself, or in the vindication of it from the 
 charges made by its adversaries. " I think," ob- 
 serves the learned writer just referred to, " that the 
 word rendered rneek has not been rightly under- 
 stood, uy (anav,) which we translate meek, comes 
 from ruy (anah,) to act upon, humble, depress, afflict, 
 and is translated so in many parts of the Old Tes- 
 tament, and in this sense should be understood here." 
 " Now the man Moses was depressed or afflicted 
 more than any man of that land borne down by 
 the weight of the cares devolving on him, and 
 afflicted by the perverseness and rebellions of the 
 people confided to his charge." The reader may, 
 in addition to what is here suggested, consider 
 Gesenius's illustration of the meaning of the word 
 in question. 
 
 Of the objections belonging to that class to which 
 this number has been devoted, there remains but 
 one to be considered. It is drawn from the occur- 
 rence of the plural word Elohim, to express the 
 Deity. This is supposed to imply polytheistic 
 notions, inconsistent with the Mosaic doctrine con- 
 cerning the unity of the divine nature. By one in 
 
ESSAY ON THE PENTATEUCH. 531 
 
 the slightest degree embued with a knowledge of 
 the Hebrew language, such a difficulty could never, 
 in good faith, have been suggested. As, however, 
 our author's acquaintance with this language may 
 not be more perfect than that which Voltaire pos- 
 sessed of the Greek,* and as the confident assertion 
 of so profound a scholar, will, at all events sway 
 the opinions of multitudes, it is incumbent on us to 
 exhibit its fallacy. We have then no difficulty in 
 allowing that the form of the word Elohim is plural, 
 and that it is sometimes necessary to translate it 
 accordingly. Why then do we often render it in 
 the singular, and how does it appear that its use by 
 the Jewish writers does not involve the belief in 
 many Gods ? By attending to a principal of con- 
 struction belonging to the Hebrew language, recog- 
 nized by all grammarians and lexicographers. In 
 Gesenius's Lexicon, under the word Elohim, we find 
 the following description : " As a pluralis excel- 
 lentise, God, in the singular. It is sometimes con- 
 strued (contrary to the general rule concerning the 
 pluralis excellentise) with plural adjectives ex : gr : 
 1 Sam. iv. 8 ; xvii. 26 ; but the verb is almost con- 
 stantly in the singular, as in Gen. i. 1. The ex- 
 ceptions are Gen. xx. 13 ; xxxi. 53 ; 2 Sam. xvii. 
 
 * For some curious and amusing instances of ignorance in relation 
 to the simplest elements of the Greek language, drawn from the 
 works of this most superficial writer of universal pretensions, see 
 * Jew's Letters,' pages 463, 464. 
 
ESSAY ON THE PENTATEUCH. 
 
 23; Ps. Iviii. 12." The same principle is laid 
 down in the Hebrew Grammar, essentially that of 
 Gesenius, which Prof. Stuart has published. Some 
 farther illustration of the doctrine is added, which I 
 do not think it necessary to quote. Rosenmueler 
 on Gen. i. 1, observes, " The plural Elohim is cus- 
 tomarily used to express God. In poetic style, and 
 in the later books of the Old Testament, the sin- 
 gular is found. Otherwise the Old Testament 
 writers use the plural Elohim, but construed like 
 the singular, concerning the one true God. For 
 according to the peculiarity of the Hebrew tongue, 
 the plural, as well masculine as feminine, is em- 
 ployed concerning one thing great and excellent in 
 its kind." 
 
 As I am not aware that any Hebrew scholar has 
 ever impugned the accuracy of the above represen- 
 tation, 1 do not think it necessary to advance any 
 thing more in its support. It will be sufficient to 
 add a remark on Dr. Cooper's reference to Park- 
 hurst and Dr. A. Clarke, to illustrate one or two 
 exceptions to the general rule established in the 
 citations which I have made. The reference alluded 
 to is in these words : " That Elohim is in the 
 plural, and that it is joined with plural adjectives, 
 verbs and pronouns, Dr. A. Clarke, after Parkhurst's 
 Lex. has collected abundant instances in his note 
 on Gen. i. 1." Now it may be inquired whether 
 Parkhurst and Dr. Clarke meant to assert that 
 
ESSAY ON THE PENTATEUCH. 533 
 
 Elohim was uniformly or even generally used in 
 connection with plural adjectives, pronouns and 
 verbs. We shall perceive in the sequel what was 
 the opinion of the latter ; and as respects the former, 
 the very purpose which he meant to accomplish by 
 his citations, would be frustrated by the establish- 
 ment of such a principle. He proceeds upon the 
 admitted doctrine that the plural designation Elohim 
 is used to denote the one true God, a main proof of 
 which is, that it is subject to the construction of a 
 word in the singular ; i. e. it has joined to it sin- 
 gular verbs, pronouns and adjectives. Hence he 
 infers, fancifully, as is thought by many orthodox 
 theologians, that a proof is thus furnished of a 
 Trinity in Unity. He endeavors to corroborate his 
 argument by showing that this plural denomination 
 of Deity, although manifestly referring to the true 
 God, who is one, and construed as a singular, is 
 nevertheless not unfrequently connected with plural 
 verbs, &c. What were Dr. Clarke's views will 
 appear from his note on Gen. xx. 13. " Here the 
 word Elohim is used with a plural verb, which is 
 very unusual in the Hebrew language, as this plural 
 noun is generally joined with verbs in the singular 
 number." The passage upon which this observation 
 occurs, is one of the few exceptions to the rule 
 which holds good, generally, respecting all the 
 attributive parts of speech, and almost universally 
 in relation to verbs. Rosenmueler's remark is, 
 
534 ESSAY ON THE PENTATEUCH. 
 
 that these exceptions usually occur when respect 
 is had rather to the plural form than to the sig- 
 nification of the word. That in this very text 
 where the plural form obtains, both in the subject 
 and predicate of the proposition, the discourse is 
 concerning the one true God, is manifest by a 
 reference to a parallel passage. In this place 
 Abraham says, when Elohim caused me to wander 
 (verb in plural form) from my father's house, that 
 I said, &c. His allusion is to what is narrated 
 Gen. xii. "Now the Lord (Jehovah) had said 
 unto Abram, get thee out from thy country," &c. 
 It is thus demonstrated that the word Elohim, 
 even when construed with a plural verb, is used 
 to designate that one God who was known to 
 the Israelites by his proper name, Jehovah. Other 
 instances where plural adjectives are joined to 
 the word in question, when there can be no doubt 
 that the true God is spoken of, are furnished Ps. 
 Iviii. 12; Joshua xxiv. 19. It is time, however, 
 to close this discussion, with which I shall termi- 
 nate the present section. 
 
ESSAY ON THE PENTATEUCH. 535 
 
 SECTION XI. 
 
 Objections particularly referring to the Book of Genesis. 
 
 " FROM the last verse of Genesis, to the end of 
 the Revelation, there is no reference made to the 
 book of Genesis or its contents." Such a remark 
 proceeding from any other writer than the author of 
 the " Connexion between Geology and the Pen- 
 tateuch," would greatly surprise us. It, however, 
 perfectly corresponds to many assertions with which 
 we meet in that production. The total absence of 
 truth which distinguishes it, I need not attempt to 
 prove, so far as my concern is with those who are 
 at all acquainted with the Bible, either in its earlier 
 or its later portions. Yet to those less informed on 
 the subject, the inquiry may be addressed How 
 could the succeeding books be at all understood 
 without the history contained in this introductory 
 one ? How would the Israelites have known any 
 thing respecting the God of their fathers ; He who 
 is ever called the God of Abraham, Isaac, and 
 Jacob, and whose promises, repeatedly made to 
 these patriarchs, are so frequently referred to ? And 
 how could they have known any thing in relation to 
 their migration into Egypt, and the events which 
 there occurred ? 
 
 It must be manifest then, to every one who will 
 
536 ESSAY ON THE PENTATEUCH. 
 
 reflect on the subject, that the book in question is 
 absolutely indispensable to the completeness of the 
 historical records of the Jews. 
 
 To this book, however, apart from its imagined 
 want of connection with those which succeed, our 
 author takes the strongest exceptions. There are 
 several reasons which he suggests, against its re- 
 ception as a genuine production. 
 
 1. It is composed of various independent docu- 
 ments. I am at a loss to conceive what bearing 
 upon the subject this consideration can have. Dr. 
 Cooper furnishes a full account of the several the- 
 ories which have been offered respecting the sources 
 whence Moses derived his materials for writing the 
 history contained in Genesis. He seems to think 
 that the admission of the correctness of these 
 theories, which agree in the essential fact, that pre- 
 existing documents were used, and differ only in 
 respect to the number of them, is equivalent to an 
 abandonment of the position that the first book of 
 the Pentateuch is a Mosaic production. Absurd 
 imagination ! Such an assumption is entirely in- 
 consequential. Does he not know that the orthodox 
 Vitringa first suggested the opinion under view in 
 his Observationes Sacrae Lib. 1, civ. 23, p. 36, 
 Franeq. 1712, long before it was fully developed by 
 Astruc, A. D. 1753, and modified by Eichorn and 
 Ilgen ? Is he not aware that many have since 
 adopted it, who never for a moment questioned the 
 
/. 
 
 ESSAY ON THE PENTATEUCH. 537 
 
 authority of Genesis, as proceeding from Moses ? 
 Such is especially the fact in reference to Jahn and 
 Rosenmueler among the biblical critics, and Knapp 
 among the theologians ; who have however shown 
 the impotence of the attempts to ascertain the 
 precise number of documents used, or to define 
 accurately their beginnings or endings and wherein 
 consists the incompatibility of this theory with the 
 views which we advocate ? There are only three 
 sources from which we can suppose Moses to have 
 derived his materials. He must have received them 
 directly from the Deity by inspiration, or derived 
 them from oral traditions, or possessed some ancient 
 written memorials of the human race. Admit the 
 latter supposition to be true, either wholly or par- 
 tially, and how does it derogate from the character 
 of Genesis ? Still its accuracy is vouched for by 
 Moses, able, as he is allowed on all hands to have 
 been, to judge respecting the trustworthiness of 
 any ancient documents, and qualified according to 
 our apprehension, to give them the sanction of an 
 inspired prophet. 
 
 But it is alleged that these documents are con- 
 flicting, exceptionable in themselves, or manifestly 
 derived from another people long subsequent to the 
 age of Moses. There is supposed to be a contra- 
 riety between the two accounts of the creation of 
 man, contained in the first and second chapters of 
 Genesis, which are regarded as being two of these 
 68 
 
538 ESSAY ON THE PENTATEUCH. 
 
 documents. The plain state of the case is that in 
 the former chapter there is a brief mention of the 
 formation of man in the general account of the work 
 of the six days. In the latter the subject is re- 
 sumed, and some details of the transaction are given, 
 entirely consistent with the mere succinct statement 
 previously furnished. 
 
 But in the one narrative, the designation given to 
 the Creator is Elohim ; in the other it is Jehovah 
 Elohim. And what does this prove ? that there 
 were separate accounts in the hands of Moses, which 
 he had derived from his forefathers ? Let this be 
 allowed, and what does the adversary gain ? Who 
 supposes that it at all detracts from the value of an 
 historical work, that in its compilation, two distinct, 
 although harmonious authorities have been used 
 the one going more into detail than the other ? And 
 these documents are not confusedly thrown together, 
 or barely compiled by one who assumed no res- 
 ponsibility in regard to them. Moses often blends 
 them intimately, as is the case in Gen. vi. 5, 6 ; 
 " And God (Elohim) saw that the wickedness of 
 man was great on the earth, and it repented the 
 Lord (Jehovah) that he had made man." 
 
 By the way, I would remark upon a considerable 
 oversight of Dr. Cooper, in referring to Eichorn's 
 classification of texts. They who read the works 
 of this writer, must have often wondered at his 
 studious display of scriptural erudition, and at his 
 
ESSAY ON THE PENTATEUCH. 539 
 
 commendable zeal in enforcing upon them an actual 
 and careful examination of the texts which he cites : 
 " I request," he in the present instance observes, 
 " the reader to take his Bible and peruse the ac- 
 count of the creation by the Gods (Elohim) in the 
 following order ; Gen. vi. 12, 13, &c. fcc. and the 
 Jehovah narration. Gen. vi. 5, 7," &c. 
 
 Alas ! he has imposed upon the reader a difficult 
 an impracticable task. How can we read what 
 is not written ? When the entire discourse is of 
 the wickedness of the human race, leading to the 
 desolation of our globe by an universal deluge how 
 may we find two separate accounts of the creation 
 of man ? Surely it becomes the writer to examine 
 the texts which he cites, and to ascertain their 
 subject, before he refers the reader to them for his 
 satisfaction, in relation to a particular hypothesis. 
 The strong hold, however, in which the adversary 
 intrenches himself, is the plural termination of the 
 word Elohim. But after the full discussion of this 
 topic in the last number, I do not deem it necessary 
 to add a single remark. 
 
 The fallacy thus being shown, of any conclusion 
 detrimental to the authority of Genesis, drawn from 
 the fact that Moses used pre-existing documents ; 
 and the assertion that these are conflicting, satis- 
 factorily refuted ; we are prepared to meet the ex- 
 ceptions to these original sources of information 
 independently considered. The Elohim document 
 
. 
 
 
 
 * 
 
 540 ESSAY ON THE PENTATEUCH. 
 
 is said to be a Chaldee tradition added to a Jewish 
 one, and the assertion is, that the production which 
 they constitute, did not exist until after the trans- 
 portation to Babylon. And what are the reasons 
 for this belief? An attempt is made to exhibit a 
 formidable array of them, by a double enumeration 
 of one, and by the fabrication of others which involve 
 the inference of the actual from the possible. 
 
 The first proof, so called, that the book of Genesis 
 had its origin during the captivity, is that Elohim 
 is plural. So fond of this argument is our author, 
 that in addition to his former reference to it, he has 
 twice mentioned it in the single paragraph which 
 we have now under view. For an exhibition of the 
 insufficiency of this consideration, the reader must 
 again be referred to the discussion gone into, on a 
 former occasion. I may, however, suggest one 
 additional remark. Greatly as the Jews were prone 
 to idolatry, prior to the chastisement inflicted by 
 their long and mournful captivity ; after this period, 
 they never gave the slightest indication of a similar 
 propensity. Any respect paid to the gods of other 
 nations, any thing derogatory from the honor of 
 Jehovah, they appear to have regarded with ex- 
 treme abhorrence. Now let it be admitted that 
 they had adopted or compiled any historical doc- 
 ument, at that time, is it credible that they would 
 have tolerated in such document, any thing which 
 recognized a multiplicity of Gods? 
 
ESSAY ON THE PENTATEUCH. 541 
 
 But the word El is not Hebrew but Chaldee. 
 This is a remark for which our author is indebted 
 to Voltaire ; although, by a singular neglect, this 
 lively writer is not mentioned in the general list of 
 authorities which is furnished. Perhaps it was 
 thought that a more imposing display of learning 
 was made by a reference to Hobbes, and Spinoza, 
 and Father Simon. 
 
 " These puppies of Jews," writes the courteous 
 Frenchman, " are of so late a date that they had 
 not a word in their language to signify God, the 
 name El was originally Chaldean." Phil. Diet. 
 
 What if it were so ? Was not Abraham a native 
 of Ur of the Chaldees ? Did not Isaac, his son, 
 obtain a wife from Mesopotamia ? Is it forgotten 
 that the wives of Jacob were Chaldean, and that 
 the patriarch himself spent many years of his life 
 in the " land of the children of the East ? " Is it 
 then surprising that a designation of the Deity de- 
 rived from this oriental dialect, should have been in 
 use among the descendants of these individuals ? 
 Moreover, Hebrew and Chaldee are languages now 
 nearly resembling each other, they are both branches 
 of one original stock, and of course varied from 
 each other less at a former and remote period than 
 they do at present. This being considered, who 
 can doubt that they had not a few, but many words 
 in common ? We have as authority for this, Mons. 
 Voltaire, who in singular contradiction to what is 
 
542 ESSAY ON THE PENTATEUCH. 
 
 above quoted from him says, " This word El sig- 
 nified God among the first Phoenicians," (who spake 
 Hebrew.) Phil. Diet. Art Phosn. The position 
 therefore in reference to this word which is at- 
 tempted to be maintained, we, perceive to be utterly 
 untenable. 
 
 But the traditions contained in Genesis, are far- 
 ther said to be Chaldean, because they agree with 
 the Phoenician and Chaldean writers, as cited by 
 Josephus, Alexander, Polyhistor, and Eusebius from 
 Berosus." Chaldee, because they agree with the 
 Phoenician writers ! Why not Phoenician rather ? 
 And if the Phoenician and Chaldean writers, inde- 
 pendent authorities, concur in a particular represen- 
 tation, in which they are also sustained by the 
 Hebrew records, why should not these latter be 
 considered a separate and additional witness? But 
 two other of our adversary's reasons remain to be 
 considered the one that Ezra, educated at Bab- 
 ylon, would derive all his knowledge from Chaldean 
 writers ; the other, that the Jews of that period 
 would be conversant with the literature and tradi- 
 tional cosmogony of the country in which they 
 lived. I would here simply repeat a suggestion 
 already made, that this involves an argument from 
 the possible to the actual. It is a mere begging of 
 the question. It is saying nothing more, than that 
 if Moses did not write Genesis, Ezra or some other 
 Jew might have done it, during the exile. 
 
ESSAY ON THE PENTATEUCH. 643 
 
 It seems then that the imposing array of objec- 
 tions brought up against us, is so much diminished^ 
 that but two require to be seriously met. These 
 are that El is a Chaldean word, and that the 
 cosmogony, or account of the origin of created 
 things contained in Genesis, is Chaldean. A suffi- 
 cient refutation of the argument founded upon 
 them, it is thought, has been furnished by the 
 observations already made. The latter of the 
 considerations above mentioned, may perhaps de- 
 serve some additional attention. It is admitted 
 that the traditions preserved by Berosus, do greatly 
 resemble the narration which Genesis presents. 
 This observation also applies in a degree even more 
 remarkable, to the fragmentary records of the 
 Egyptians and Phoenicians, as they are exhibited 
 in Diodorus Siculus and Sanchoniathon. A similar 
 correspondence may be traced in the accounts of 
 the origin of things existing among the ancient 
 Persians. To the Hindoos and Chinese, it is not 
 deemed necessary, at present, to make any refer- 
 ence. Now it is not probable that from any one of 
 these nations, all the rest borrowed their cosmogo- 
 nies. The obvious conclusion is, that they were 
 derived from some common and more ancient 
 source, and that they were founded on transactions 
 really taking place. 
 
 But the other document assumed as one of the 
 originals of Genesis, in which the term Jehovah is 
 
644 ESSAY ON THE PENTATEUCH. 
 
 used, is also denounced as suspicious. To support 
 this proscription, a reference is made to the follow- 
 ing passage, Ex. vi. 3 : " And I appeared unto 
 Abraham, unto Isaac, and unto Jacob, by the name 
 of God Almighty : but by my name Jehovah was I 
 not known to them." 
 
 The difficulty connected with this passage is, 
 that in many parts of the preceding history the 
 name Jehovah occurs. Yet here it is supposed to 
 be declared that this name was not previously 
 applied to the Deity. The inference is, that the 
 book of Genesis, containing this history, must have 
 been written after Exodus, and is contradictory to 
 it. The only and the entirely satisfactory solution 
 of the difficulty presented is, that the text cited 
 does not prove the name Jehovah to have been 
 entirely unknown to the ancestors of Moses. Vari- 
 ous writers use different methods of establishing this 
 conclusion. 
 
 We premise to a statement of some of these, the 
 general consideration that there can be no real 
 inconsistency between the passage in question and 
 the numerous texts in Genesis, where Jehovah is 
 employed as a well known divine appellation. If 
 it were so, would not they, who according to the 
 gratuitous supposition of our adversary, at a late 
 period foisted the book of Genesis into the collec- 
 tion of the Jewish historical records, have avoided 
 an inconsistency so glaring, by new modelling the 
 
ESSAY ON THE PENTATEUCH. 545 
 
 spurious production which they are assumed to have 
 borrowed, or expunging the single passage which 
 seemed to create any embarrassment? Upon the 
 supposition we have made, principle could have 
 presented no obstacle to such a proceeding interest 
 and common sense would have imperatively enjoined 
 it. But to return some understand the phraseology 
 of the text, Ex. vi. 3, as employed not in an abso- 
 lute but comparative sense. God was not so much 
 known to the patriarchs by the designation of 
 Jehovah, as by that of El Shaddai God Almighty. 
 Others think that in the present instance the word 
 only is to be understood as supplied that he was 
 not only known to them by the name Jehovah, 
 but by that of El Shaddai. Such, according to 
 Dr. Gill, was the view of Saadais Gaon, a Jewish 
 Rabbi, head of a school at Sora, near Babylon, 
 author of an Arabic translation of the Old Testa- 
 ment, &c. who flourished A. D. 930. This inter- 
 pretation is supported by a reference to Gen. xxxii. 
 28 : " Thou shalt no more be called Jacob, but 
 Israel," where the meaning necessarily is : " Thou 
 shalt no more be called Jacob only but Israel 
 likewise." 
 
 Some again propose to read the passage interroga- 
 tively : " By my name Jehovah, was I not known?" 
 An affirmative answer being supplied. 
 
 The explanation most generally approved, how- 
 ever, is that furnished in the following paraphrase. 
 69 
 
546 ESSAY ON THE PENTATEUCH. 
 
 To your ancestors, I have shown myself to be the 
 Almighty ; but as a God, faithful, unchangeable, 
 (the idea involved in the term Jehovah,) and 
 fulfilling the promises which I gave them concern- 
 ing the occupation of the land of Canaan they 
 have not known had no experience of me. He 
 does not intend that the name itself was unheard of 
 by the ancestors of Moses but that they had not 
 seen brought to pass what was signified by that 
 name as among the sacred writers " to be called," 
 is sometimes the same as " to be," so here the 
 name is denied to one, who has not yet exhibited 
 the character, or exercised the influence involved 
 in it. See the subject more fully developed in 
 Rosenmueler. 
 
 I must not, however, omit to mention, that an 
 elaborate investigation has been made of this sub- 
 ject in a late number of the Biblical Repository, by 
 an American writer, who has proposed a new, and 
 as he thinks, more satisfactory interpretation. Not, 
 however, regarding it as preferable to the one above 
 stated, I shall content myself with referring to the 
 article itself.* 
 
 In connection with the topic now under dis- 
 cussion, and with a view to deprive the Jews of 
 all originality whatever in their religious system, it 
 has been asserted that even the name Jehovah 
 
 * Bib. Rep. No. xii. Art. 4. 
 
ESSAY ON THE PENTATEUCH. 547 
 
 the most remarkable appellative of the God whom 
 they worshipped was derived from the Phoeni- 
 cians and Egyptians. The existence of such an 
 opinion, furnishes a remarkable exemplification of 
 the facility with which error is transmitted from 
 one writer to many succeeding ones who are 
 content to receive, without examination, the as- 
 sertions of those who have gone before them. No 
 principle seems to have been generally recognized 
 as a more certain truth than that the name 
 Jehovah, or, /w, was known to the nations above 
 mentioned. Yet Professor Tholuck of Halle, has 
 shown to a perfect demonstration the total fallacy 
 of this supposition.* 
 
 He traces the general prevalence of this opinion 
 to Schiller's Essay on the Mission of Moses, the 
 leading ideas of which are derived from the book of 
 Brother Decius, or the Hebrew Mysteries by the 
 celebrated Reinhold. The latter individual who 
 speaks of the Egyptian origin of the name Jehovah 
 as a well known fact, introduces as a guaranty, 
 Voltaire, who says : " The most sacred name 
 among the Egyptians was the same which the 
 Hebrews afterwards adopted in their language, viz. 
 I-ha-ho. This was pronounced in various ways, 
 and Clemens Alexandrinus assures us, in his 
 Stromata, that no one might enter the temple of 
 
 Serapis, who did not bear on his breast or forehead 
 
 , . 
 
 * Bib. Rep. No. xiii. 3. 
 
548 ESSAY ON THE PENTATEUCH. 
 
 the name I-ha-ho, or Jao, which denotes the 
 eternal God." 
 
 " What a remarkable fact of antiquity," observes 
 Tholuck ; " but if it could only be found in 
 Clement ; I have never succeeded in finding it." 
 This able writer, whom I have just quoted, pro- 
 ceeds to investigate the grounds of the opinion, 
 the history of which he had just given. He sets 
 out with the statement that not one single ancient 
 writer affirms that God was called /&> by the 
 Egyptians ; and he establishes this statement be- 
 yond all dispute, by an examination of the few 
 passages usually cited on the subject. The first is 
 Diodorus Siculus, i. 94, where the author speaking 
 of the Egyptians incidentally makes the observation : 
 " It is related that among the Hebrews, Moses 
 professed to have received his law from the God 
 Jao." The whole paragraph in the original may 
 be seen in the Biblical Repository, No. xiii. p. 95. 
 No one can avoid sympathizing in the astonishment 
 expressed by Tholuck, that any author should have 
 quoted this as sustaining the belief of the Egyptian 
 origin of the word in question, nor avoid concurring 
 in the supposition that there was some unaccount- 
 able slip of the memory in the writer who first 
 cited the passage, and that the error once com- 
 mitted, has been successively propagated by those 
 who adopted the quotation without verifying it. 
 In addition to the passage from Diodorus, only 
 
ESSAY ON THE PENTATEUCH. 549 
 
 two testimonies of antiquity have been brought 
 forward to show that the name Jehovah, or Jao, 
 existed beyond the limits of the Mosaic institu- 
 tions; the one from Macrobius, proving, it is 
 thought, the employment of this name in the 
 Grecian mysteries the other in Porphyry, showing 
 its existence among the Phoenicians. Macrobius 
 flourished in the first part of the fifth century of 
 the Christian era, under Theodosius the younger. 
 The passage in his writings above referred to, 
 consists of verses ascribed to Apollo Clarius. Ac- 
 cording to Tholuck, Jablonsky, in his Pantheon 
 Egyptiacum, has clearly shown that these verses 
 belong to a Judaizing Gnostic. Besides, does the 
 knowledge of the name Jao, among the Greeks, or 
 Egyptians, or Orientals of Western Asia, in the 
 second or third century of our era, prove that it 
 originated among them, and not rather that it was 
 derived from the Jews then universally dispersed ? 
 
 " We know from Jamblicus, that the syncretic 
 theosophists of that age were accustomed to adopt 
 foreign names of God, and employ them in their 
 incantations." Tholuck. 
 
 The passage from Porphyry, is professedly de- 
 rived from Sanchoniathon, and is preserved by two 
 of the fathers of the church, Eusebius and Theo- 
 doret. It, however, fails entirely in answering the 
 end for which it is cited. Porphyry simply says, 
 " Sanchoniathon gave a true account of the Jewish 
 
550 ESSAY ON THE PENTATEUCH. 
 
 history, and this because he received his accounts 
 from a priest of lew " Jevo. 
 
 There are two other data which are supposed to 
 furnish proof of the hypothesis which I am opposing, 
 one of which is an inscription on the temple of Isis 
 at Sais, transmitted by Plutarch, but of which no 
 mention is made by Herodotus, or Diodorus, or 
 Strabo. For an exposure of the insufficiency of 
 these testimonials, the reader must, however, be re- 
 ferred to the article of Tholuck, where entire satis- 
 faction may be obtained. 
 
 The present section has already reached an undue 
 length, and we have yet before us a class of objec- 
 tions, which, if I mistake not, our author regards 
 as particularly forcible. The next section will con- 
 tain an examination of their validity. 
 
 SECTION XII. 
 
 Objection to its genuineness, derived from the alleged fact, that 
 Moses was unacquainted with Hebrew, the Egyptian being his 
 vernacular language. 
 
 To the class of objections discussed in the last 
 section, belong the suggestion, " that Moses w r as 
 never out of Egypt, except so far as the land of 
 Moab," and the consecutive inquiry, " What could 
 induce him to place Paradise upon the Euphrates ? 
 
ESSAY ON THE PENTATEUCH. 551 
 
 And what could he know of Pison, and Gihon, and 
 Hiddekel ? " Prior, therefore, to the consideration 
 of the difficulty stated at the head of the present 
 essay, it will be necessary to inquire how far the 
 Hebrew lawgiver was qualified by his attainments 
 in geographical knowledge, at least, for communi- 
 cating the information contained in the book of 
 Genesis. It is thought that the above stated ques- 
 tions, although captiously proposed, will, in their 
 solution, lead to the adoption of views entirely at 
 variance with the result at which the author of them 
 hoped to arrive. For where, in the whole range of 
 history, may we find an individual in whom so many 
 qualifications for writing the production in question, 
 meet, as in Moses descended from Chaldean an- 
 cestors nurtured at the court of Pharaoh, and in- 
 structed in all the learning of the Egyptians 
 having, doubtless, intercourse with the Phoenician 
 merchants, whose pursuits led them to all parts of 
 the world then accessible to commercial enterprise ; 
 and who, in fine, spent eighty years of his life in 
 Arabia during forty of which as a private indi- 
 vidual, his acquaintance must have been extensive 
 with the Nomadic tribes who ranged from Egypt to 
 the Euphrates, and who throughout the forty years 
 succeeding, as the leader of the Israelites, had ex- 
 tensive dealings, peaceful as well as warlike, with 
 various surrounding nations. Surely, it is alone 
 necessary to direct the reader's attention to the 
 
652 ESSAY ON THE PENTATEUCH. 
 
 facts thus hastily enumerated, to produce in him a 
 feeling of surprise that any one should for a moment 
 have questioned the entire competency of Moses, 
 to furnish all the geographical and historical details 
 which are contained in the early Hebrew writings 
 and when the question recurs, " What could induce 
 Moses to place Paradise upon the Euphrates ? " we 
 have only to answer, that there was the first seat of 
 the human race, arid that with this fact the historian 
 had ample means of becoming acquainted. 
 
 But let us now advance to the consideration of 
 the objection, " that Moses and the Israelites did 
 not, and could not write, or read, or speak Hebrew, 
 which was the language of the Phoenicians and 
 Canaanites, until after the invasion and peaceable 
 settlement of the promised land." What then is 
 the proof of this startling assertion ? It is said 
 " that Chaldee was Abraham's native language, and 
 that Hebrew was the language of the Canaanites 
 which Abraham and his posterity learnt by trav- 
 elling among them." Who doubts this? And yet 
 our author, prodigal of testimony where none is 
 wanted, cites in support of it, Dr. Rees, and his 
 authorities quoted under the head Hebrew char- 
 acter,' in the Encyclopedia which authorities are 
 Le Clerc, and Joseph Scaliger, and Walton, and 
 Selden. 
 
 I have said, who questions the statement above 
 made ? I know of no other but Dr. Cooper him- 
 
ESSAY ON THE PENTATEUCH. 553 
 
 self, who leans on it for support, and jet who 
 professes to disbelieve it in part. He admits that 
 Abraham acquired the Hebrew language, but 
 " naturally infers that he would not teach it to his 
 descendants, from his great reluctance to permit 
 Isaac to marry in Canaan." However natural may 
 be this inference, it appears to be not only entirely 
 without proof, but opposed by the learned authori- 
 ties which are above quoted, and conclusively 
 shown to be false by a passage in the patriarchal 
 history. Respect is had to Genesis xxxi. 46, 47, 
 where at the parting of Jacob, and his father-in-law 
 Laban, a pile of stones was erected as a memorial 
 of a covenant into which they had entered. " Laban 
 called it Jegar-sahadutha, but Jacob called it 
 Galeed." Their languages were therefore dif- 
 ferent Laban spoke Chaldee, but Jacob, the 
 grandson of Abraham, and the progenitor of the 
 Israelites, who at the close of his life, with his 
 family, made Egypt his permanent residence, spoke 
 a different dialect which was Hebrew. It appears 
 then to be incontrovertible that not only did Abra- 
 ham, according to the admission of our antagonist, 
 acquire a knowledge of Hebrew, but that this also 
 became the language of his descendants. And all 
 this occurred by a process the easiest imaginable 
 Hebrew and Chaldee, now cognate dialects, nearly 
 resembling each other, originally presented still less 
 diversity than is at present manifest. For accord- 
 70 
 
554 ESSAY ON THE PENTATEUCH. 
 
 ing to the opinions of almost all critics, there was 
 originally but one language in that section of Asia, 
 which includes the region of the Euphrates, Syria, 
 Palestine, and Arabia. The original identity of 
 the languages subsequently .prevalent throughout 
 this part of the world, is proved, not merely by 
 their having many words in common, but by their 
 whole genius and structure. It is generally sup- 
 posed that a full exhibition of this primitive speech 
 is furnished by no one of those derived from it ; 
 and that these latter have, by their respective 
 deviations from it, assumed their specific character. 
 Many, however, do assert that the Hebrew itself is 
 that primeval tongue which gave rise according to 
 Gesenius : 1. To the Aramean, spoken in Syria, 
 Mesopotamia, and Babylon, and which includes the 
 West Aramean or Syriac, and the East Aramean or 
 Chaldee ; 2. To the Hebrew spoken in Palestine 
 and Phoenicia, from which the Punic is descended ; 
 and 3. To the Arabic, with which the Ethiopic is 
 nearly allied. The claims of the Hebrew to this 
 prerogative are well stated in an article of the 
 Biblical Repertory Princeton, Vol. II., No. 2, p. 
 320, on the Antiquity, History, &c. of the Hebrew 
 language. 
 
 But to recur to the course of our argument ; 
 there is no doubt that the Israelites carried the 
 Hebrew language with them to Egypt the contrary 
 opinion is not only totally without evidence, but in 
 
ESSAY ON THE PENTATEUCH. 555 
 
 direct opposition to it. The question then is 
 did they lose it during their continuance in that 
 country ? Our opponent thinks that they did. He 
 asserts that they adopted the Egyptian language, 
 and that they did not acquire that of Canaan until 
 after the entire conquest of the promised land, per- 
 haps in the reign of Solomon. Truly, we may 
 adopt the remark of our author with some slight 
 variation : " The hardihood of assertion exhibited 
 by the patrons of heterodoxy is absolutely amaz- 
 ing." To sustain the fact which Dr. Cooper 
 assumes, there is not the least show of evidence in 
 the Jewish records themselves, nor the testimony of 
 a single author, nor, as far as my information 
 extends, the corroborating opinion of any modern 
 writer. This is the first instance in which I have 
 not been able to trace Dr. Cooper's reasonings and 
 objections to some source beyond himself, and 
 regarding this as a specimen of his inventiv ? e pow- 
 ers, there is no reason to apprehend that the cause 
 of revelation is placed in greater peril by the assaults 
 of this new champion, than it has frequently been 
 in days past. In the absence then of any shadow 
 of proof, how is it attempted to show that the 
 Israelites lost their language in Egypt ? Simply 
 by a reference to an analogous instance, in which a 
 similar result is supposed to have taken place. I 
 allude to the Babylonish captivity. Now admitting 
 for the present, that the Jews did totally lose their 
 
556 ESSAY ON THE PENTATEUCH. 
 
 language during the seventy years' transportation, it 
 would not follow that their ancestors had lost it 
 during their abode in Egypt, even for a period still 
 longer. The cases are marked by strong features 
 of discrimination. The Jews, when carried beyond 
 the Euphrates, were much dispersed their commu- 
 nication with each other, in consequence, much 
 obstructed and there was nothing in their political 
 or civil condition which tended to perpetuate their 
 language. But how different were the circum- 
 stances of their ancestors, at a former period, even 
 w r hen most depressed by Egyptian servitude ; they 
 had gone down to Egypt as the kindred of an highly 
 distinguished favorite and minister of the king of 
 the country. There had been assigned to them a 
 distinct portion of the land as their peculiar and 
 exclusive possession. This had been the result of 
 the provident management of Joseph himself, who 
 was anxious to preserve his family from the cor- 
 rupting influence of Egyptian customs and supersti- 
 tions. He had directed his brethren to announce 
 themselves to Pharaoh, as shepherds, with the 
 avowed object of obtaining for them a place of 
 abode, of which they would be the exclusive 
 occupants, inasmuch as " every shepherd is an 
 abomination to the Egyptians." Gen. xlvi. 34. 
 
 Occupying, therefore, the land of Goshen, admi- 
 rably suited to their pastoral occupations, and for 
 more than a hundred years distinguished by the 
 
ESSAY ON THE PENTATEUCH. 557 
 
 royal favor, it is not surprising that " the children 
 of Israel were fruitful, and increased abundantly, 
 and multiplied, and waxed exceedingly mighty, and 
 the land was filled with them. Ex. i. 7. Under 
 these circumstances no one can suppose that they 
 lost their language, nor was this effect to be antici- 
 pated when a reverse was experienced by them, and 
 the munificence of former kings was followed by 
 the oppression of their successor. Still the He- 
 brews remained in a body. They were not slaves, 
 occupying a station of domestic servitude they 
 were the disfranchised subjects of a despotic mon- 
 arch in lieu of a heavy pecuniary tribute, severe 
 and continued labors were exacted from them. But 
 out of this condition grew neither the necessity nor 
 the inducement to adopt the language of their 
 oppressors no necessity, inasmuch as the daily 
 intercourse of life could be maintained in the 
 Hebrew no inducement, for they could not admire 
 nor wish to imitate a speech which had then 
 become the vehicle only of arbitrary mandates or 
 stern reproaches. 
 
 That they should therefore have relinquished the 
 use of their own language in order to the adoption 
 of that of Egypt, is an assumption as utterly im- 
 probable as it is altogether destitute of evidence. 
 But in case this had been done, how would the 
 dialect of Canaan, ever have come into use among 
 the Israelites. If according to our author, they 
 
558 ESSAY ON THE PENTATEUCH. 
 
 refused to adopt it, while they were yet a single 
 family of wandering shepherds, sustaining amicable 
 relations, and having daily intercourse with the in- 
 habitants of the land, is it to be supposed that they 
 would do this when as a conquering nation they 
 entered Palestine when they were the executors 
 of the divine judgments upon a devoted people, and 
 when they were forbidden to retain, even as slaves, 
 those whom the Almighty Ruler of nations had 
 adjudged to death for their crimes ? And although 
 a portion of this condemned race, was, under the 
 arrangements of Providence, permitted to occupy, 
 for several generations, a part of their original 
 territory, and occasionally to harass, and even 
 sometimes subjugate the Israelites, yet in all this, 
 there was nothing which could induce the latter to 
 substitute for their own language that of a rival and 
 most odious people. 
 
 But in the considerations presented above, I have 
 admitted a fact, upon which alone rests even the 
 semblance of an argument offered by our adversary. 
 I have conceded the point, that the Jews did lose 
 their language during the Babylonian captivity. 
 Had this been really the case, the alleged result 
 would have been greatly facilitated by the striking 
 similarity of the Chaldee and Hebrew dialect. 
 
 But the fact thus admitted, is by no means 
 unquestionable. It is, on the contrary, extremely 
 improbable that the Jews after their restoration to 
 
ESSAY ON THE PENTATEUCH. 559 
 
 their own land, spoke only the Chaldee. This 
 opinion which has been very generally entertained, 
 is supported principally by the passage in Nehemiah 
 viii. 8, where an account is given of the solemn 
 recital of the law under the direction of Ezra 
 " So they read in the book of the law of God 
 distinctly, and gave the sense, and caused them 
 to understand the reading." But this statement, 
 which is supposed to refer to a translation of the 
 law from Hebrew into Chaldee, made by the 
 Levites in the course of their reading, may well 
 be understood of such an interpretation or illustra- 
 tion of the sacred text, as is now given by Christian 
 teachers in their ordinary ministrations. In confir- 
 mation of this view, we may add, that the prophets, 
 after the captivity, addressed the people in Hebrew, 
 and that Nehemiah, xiii. 24, speaks of those who 
 by their marriage with the daughters of Ashdod, 
 brought up their children to speak partly the 
 language of Ashdod and partly that of the Jews. 
 Doubtless, during their residence in a foreign land, 
 many of the Jews either acquired its language in 
 full, or adopted a mixed dialect. The effect thus 
 begun to be produced, was continued and increased 
 by the ascendency of the Syrian monarchy under 
 the Seleucidae, and the final result, after several 
 ages, was the establishment of the Syro-Chaldaic 
 a mixture of the East and West Aramean as the 
 vernacular language of Palestine. But this process 
 
560 ESSAY ON THE PENTATEUCH. 
 
 was one which went on very gradually, for in the 
 time of the Maccabees, we find inscriptions on coins 
 which prove that the use of the Hebrew was not 
 then abandoned. 
 
 It appears that even the single analogous in- 
 stance upon which Dr. C. grounds his opinion, that 
 the Hebrews lost their language in Egypt, is a 
 very dubious one and that of any other proof, his 
 assertion is entirely destitute. We must, therefore, 
 regard his objection, that Moses, speaking in Egyp- 
 tian, could not have written a book in Hebrew, as 
 completely overthrown. 
 
 SECTION XIII, 
 
 Alleged impossibility of such a work having been produced in the 
 age of Moses, derived from a consideration of the characters then 
 used in writing, and the substances upon which they were im- 
 
 IT was a favorite object with the philosopher of 
 Ferney, in his numerous diatribes against the Jews 
 and their religion, to establish the principle above 
 stated. He asserts, " that in the time of Moses, 
 hieroglyphic writing only was in use, and that the 
 art of engraving upon polished stone, upon brick, 
 upon lead, and upon wood, was the only method of 
 writing, and that the Egyptians and Chaldeans wrote 
 
ESSAY ON THE PENTATEUCH. 561 
 
 in no other way." It was therefore Mons. Voltaire's 
 opinion that nations employed more difficult pro- 
 cesses in the earlier than in the later period of their 
 existence, although he has elsewhere observed that 
 " before hieroglyphics, men painted their conceptions 
 in a clumsy manner." The use of colors, then, by 
 his own showing, being known, it would have been 
 much easier to have traced figures by their means 
 upon cloth, or other light substances, than to have 
 engraven them upon stone and metal. But we shall 
 pass by this consideration at present, and remark, 
 that he seems at a subsequent period to have learned 
 that the Jews employed at least one more facile 
 method of representing their ideas i. e. by tracing 
 characters in soft plaster with which stones were 
 covered. Of this discovery, our author, upon whom 
 the mantle of the patriarch of French literature 
 seems to have fallen, has availed himself, and with 
 singular ingratitude, in adopting and appropriating 
 it, has flatly contradicted the opinion maintained by 
 his instructor that engraving upon polished stone, 
 &c., was in use among the Egyptians. For he 
 peremptorily denies that Moses, who came out of 
 Egypt, and whose circumstances there had been 
 such as to forbid the supposition that he was not 
 acquainted with its arts, knew any other, or better 
 mode of writing, than the tracing of characters in 
 soft plaster spread over stone. 
 
 There seems, moreover, to be a want of entire 
 71 
 
562 ESSAY ON THE PENTATEUCH. 
 
 coincidence of sentiment between these two great 
 men on another subject. The one asserts that 
 hieroglyphic writing only, was in use in the time of 
 Moses the other seems to leave the matter in doubt, 
 although afterwards, with no .great consistency, he 
 affirms, in reference to the particular instance of the 
 Jewish historian, that " he did not write one line of 
 phonetic Egyptian." I shall cite in full what he 
 says on this subject, with a view to the addition of 
 some critical remarks. On page 36 of Geol. and 
 Pent., we meet the following passage : " in what 
 language Moses wrote, whether in the hieratic or 
 phonetic hieroglyphics of the Egyptians, in which 
 we are to presume he was instructed, is no where 
 said." In this passage I would note two things. 
 One is a new and surprising use of the word lan- 
 guage, where the appropriate term would have been 
 character. We do not speak of the hieratic or 
 hieroglyphic language but of the hieratic or hiero- 
 glyphic character, or mode of representing ideas by 
 one set of sensible images rather than another. In- 
 tending to express the fact that our Hebrew Scrip- 
 tures are written in the Chaldee character, or letters, 
 we would not say they were written in the Chaldee 
 language. This, however, may have been an over- 
 sight committed in the haste of composition ; but 
 there cannot be given the same excuse for the error 
 which is the subject of my second remark. 
 
 There is displayed in the passage upon which I 
 
ESSAY ON THE PENTATEUCH. 563 
 
 arn commenting, an utter confusion of ideas in re- 
 ference to the modes of writing in use among the 
 Egyptians. We have here a phonetic, hieroglyphic 
 language of this people, distinguished from a hieratic, 
 hieroglyphic language. What a total incongruity 
 and absurdity there is in these expressions, will 
 appear from some observations which I shall subjoin 
 to the next quotation. At page 67 of his pamphlet, 
 Dr. C. again says, " whether Moses wrote in the 
 hieratic, the demotic, or the phonetic character, or 
 in what form of hieroglyphic, or whether he used 
 the ta prota stoicheia, described in the Stromata of 
 Clemens Alexandrinus, I shall not stop to inquire." 
 Here is dust thrown into the eyes of the unlearned. 
 He does not intend to investigate the subject, but 
 thinks it well to excite the admiration of the won- 
 dering multitude by the display of an acquaintance 
 with all the intricacies of the ancient Egyptian 
 learning. Unfortunately, however, there are almost 
 as many errors as there are words in the sentence 
 above cited. In the first place he distinguishes the 
 phonetic from the hieratic and demotic character; 
 whereas the former is only a particular class of signs, 
 common to the different kinds of writing expressed 
 by the two last mentioned terms. Phonetic is op- 
 posed, not to hieratic or demotic, but to ideographic. 
 A phonetic character, is one expressing sound, such 
 as the letters of our alphabet, which do not present 
 ideas, but words : whereas an ideographic character 
 
564 ESSAY ON THE PENTATEUCH. 
 
 is expressive of the object itself, and does not merely 
 enter into the composition of a word by which it is 
 designated. Again, the clause, " or in what form 
 of hieroglyphics," either implies that the hieratic, 
 demotic and phonetic were distinct species of hiero- 
 glyphic writing, of which there were other kinds, 
 or that this hieroglyphic writing was something en- 
 tirely different from the modes of representing ideas 
 denoted by the terms first mentioned. Now the 
 hieratic and demotic, were not subdivisions of hiero- 
 glyphic writing, but they were two independent 
 kinds of writing in general, in use among the Egyp- 
 tians, of which the hieroglyphic was a third and 
 collateral one. To make this entirely clear, let the 
 following remarks be attended to. The most defi- 
 nite information respecting the written character of 
 the ancient Egyptians, is derived from a passage of 
 Clemens Alexandrinus in his Stromata, Lib. v. Tom. 
 ii. p. 657. With this concur substantially the brief 
 statements of Herodotus and Diodorus. The in- 
 formation given by Clement, was however never 
 rendered perfectly intelligible until the recent dis- 
 coveries of Champollion, with which it presents a 
 remarkable correspondence. M. Letronne, in a 
 letter to Champollion, published in the Precis du 
 Systeme Hieroglyphique, has given a translation of 
 this celebrated passage of the Christian father, with 
 a comment illustrating it.* 
 
 * See an Essay on the Hieroglyphic System of Mons. Champollion 
 by J. G. H. Greppo, p. 26, Boston eel. 
 
ESSAY ON THE PENTATEUCH. 565 
 
 There are, says Clement, three kinds of Egyptian 
 letters. 1. The epistolographic, 2. The hieratic, 
 3. The hieroglyphic. Herodotus and Diodorus 
 furnish but two classes the demotic or popular, 
 and the hieratic or sacred. It appears that they 
 grouped together under one denomination the two 
 last divisions of Clement. 
 
 All the three kinds of writing mentioned by him 
 have been recognized upon the monuments by 
 Champollion on the famous Rosetta stone, how- 
 ever, the term enchorial, national, or belonging to 
 the country, was used to express what Clement 
 calls epistolographic and the Greek historians de- 
 motic. " The demotic writing was the most flowing 
 and simple of the three, and employed chiefly 
 phonetic or alphabetic sounds. The hieratic, less 
 simple than the demotic, differs from the hieroglyphic 
 in the delineation of its characters, which are a kind 
 of reduction, or rather the tachygraphy (the short 
 hand) of the hieroglyphic signs to which they cor- 
 respond. It employs much fewer ideographic signs 
 than the hieroglyphic, but more than the demotic or 
 popular writing. But in their phonetic parts, these 
 three writings form (so to speak) but one, their only 
 difference consisting in the differently formed signs 
 which they employ."* 
 
 With this explanation of the Egyptian system of 
 writing, the reader may at once perceive how ex- 
 
 * Greppo's Essay, pp. 28, 29. 
 
566 ESSAY ON THE PENTATEUdH. 
 
 tremely inaccurate and confused are the terms in 
 which Dr. C. refers to it. Nor is his allusion to the 
 ta prota stoicheia of Clement at all more happy 
 he speaks of these as a certain class of written char- 
 acters totally distinct from hieroglyphics, whereas 
 they constitute one of the two kinds of signs em- 
 ployed in the hieroglyphic method. " This writing, 
 i. e. the hieroglyphic, says Clement, is of two 
 kinds ; one of these the cyriologic employs the 
 primitive alphabetic letters ; the other is symbolic." 
 Such is M. Letronne's translation, in which it is to 
 be observed that he renders ngwuv awxsuav, the 
 primitive alphabetic letters. For an illustration of 
 the correctness of this version, see Greppo's Essay, 
 p. 30. This passage then merely confirms the 
 statement already made, that in the hieroglyphic 
 writing some of the signs were symbolic or ideo- 
 graphic, i. e. expressive of ideas, while others were 
 phonetic, i. e. representatives of sound in other 
 words alphabetic characters. Such then is the ac- 
 curacy of our author's learning ; I shall now exhibit 
 a rare specimen of his logic. After having in the 
 first extract from his pamphlet which is given above, 
 admitted that Moses was instructed in the several 
 kinds of writing employed by the Egyptians, and 
 after having in the second, declined inquiring which 
 of these varieties was used by him, he advances the 
 assertion, the incorrectness of which shall be shown 
 in the sequel, that " no man ever yet saw an 
 
ESSAY ON THE PENTATEUCH. 567 
 
 Egyptian book, or part of a book, or any other 
 historical record beyond an inscription of mere 
 names, till the settlement of the Greeks at Alex- 
 andria, under the Ptolemies and the introduction of 
 Christianity among the Copts." By the way, this 
 joining together two distinct events, three or four 
 hundred years apart, to indicate the era of a par- 
 ticular transaction, is somewhat extraordinary. Let 
 this pass, however, while we attend to the chain of 
 our author's reasoning. " Moses therefore did not 
 write one line of phonetic Egyptian, and whether 
 he wrote any thing in any form of hieroglyphic, we 
 know not." Here Dr. C. again uses the term 
 phonetic, instead of demotic, to express the popular 
 and most simple form of writing, and still seems 
 uninformed that many of the hieroglyphic signs 
 (Champollion says the greatest number) were pho- 
 netic. But we proceed with our citation. " Upon 
 these points his whole history is silent ; no wonder ! 
 What account could Moses give of them ? Did he 
 write in Hebrew ? No. Hebrew like Samaritan 
 is Phoenician," &c. Admirable demonstration ! 
 Moses did not write Hebrew, but Egyptian and 
 therefore he could give no account whether he wrote 
 any thing in the phonetic [understand demotic] or 
 hieroglyphic character of the Egyptians. After 
 having by so unexceptionable a process reached this 
 irrefutable conclusion, he rambles off with citations 
 from Bochart and Petit and Walton, to prove that 
 
568 ESSAY ON THE PENTATEUCH. 
 
 the Hebrew is identical with the Phoenician. To 
 this statement, which no one ever dreamed of con- 
 testing, he adds the remark, " A man must be sadly 
 ignorant of literary discussions who doubts this at 
 this day." What an air of condescending supe- 
 riority is here assumed in reference to the imagined 
 ignorance of his opponents. With what beautiful 
 propriety may they retort the observation. A man 
 must be sadly ignorant of the discoveries of the last 
 ten years, to say nothing of the investigations of the 
 learned for the last fifteen hundred, who exhibits 
 such a total want of correct acquaintance with the 
 system of writing employed by one of the most 
 renowned nations of antiquity. But the merits of 
 the question under consideration are distinct from 
 the inquiry, how far Dr. Cooper is qualified to 
 sustain the office which he assumes to himself of 
 being an instructor in universal science. The ob- 
 jections which he has proposed may be valid, how- 
 ever superficial his acquaintance with related topics. 
 Yet it is not foreign from the object had in view in 
 these essays, to estimate the acquirements and 
 expose the errors of one, whom many regard, in an 
 eminent manner, as their guide, philosopher, and 
 friend and to whom this community in general 
 have been too much accustomed to defer, on all 
 points involving profound literary research. Opin- 
 ions often attain extended currency, through the 
 imagined superiority in intellectual power or sci- 
 
ESSAY ON THE PENTATEUCH. 569 
 
 entific attainment of him who promulgates them. 
 It is hoped that henceforth no man will regard the 
 decisions of Dr. C. as conclusive upon any subject, 
 literary, or scientific, or moral, where there is re- 
 quisite for its comprehension, either deep learning 
 or candid investigation. 
 
 We return to the subjects proposed, and inquire 
 whether there is any reason to doubt concerning 
 the production of the Pentateuch in the age during 
 which it purports to have appeared, derived from 
 the consideration that the art of writing was not 
 then in use. There can exist in the mind of a well 
 informed man, no difficulty on this subject. There 
 are the most satisfactory grounds for concluding 
 that the invention of letters took place in an age 
 long anterior to that of Moses. We shall omit the 
 consideration of those pictured representations by 
 which we may suppose men originally communi- 
 cated their ideas ; and, in regard to alphabetic 
 writing, it may be observed that all the early 
 writers attribute the invention to a very remote 
 age, and to some country of the East. Cadmus, 
 according to their report, introduced letters from 
 Phoenicia into Greece, B. C. 1519 a little after 
 the death of Moses. Anticlides, an ancient Greek 
 historian, as quoted by Pliny, vii. 57, asserts and 
 attempts to prove that letters were invented in 
 Egypt fifteen years before Phoroneaus, 409 years 
 after the deluge, and in the 117th of Abraham. 
 72 
 
570 ESSAY ON THE PENTATEUCH. 
 
 Epigenes informs us that observations made on the 
 heavenly bodies for 720 years at Babylon, were 
 written down on baked tiles. Pliny, from these 
 statements, draws the conclusion that the use of 
 letters, as he expresses it, must have been eternal, 
 i. e. very ancient. Jahn's Biblical Archaeology, 
 Sect. 85. That Cadmus first introduced letters 
 into Greece, rests upon the statement of Herodotus, 
 L. V. 58, who, however, expresses himself with an 
 air of doubt, using the limitation, " as it appears to 
 me." He is contradicted by Diodorus Siculus, V. 
 57, 74, who states that many generations before 
 Cadmus, the Greeks were in possession of written 
 characters, and used them for public monuments. 
 Pausanias I. 43, makes mention of an inscription 
 which he had read at Megara, the date of which 
 was 1678 years before our era, which was therefore 
 anterior to Cadmus, and consequently Pelasgic. 
 See *Anthon's Lempriere, Art. Pelasgi. Mitford's 
 Greece, C. ii. Sec. 3, pp. 118, 125. Beloe's He- 
 rodotus, v. 58. Note by translator. I might here 
 make a quotation from Voltaire, who asserts that 
 
 * The original work of Lempriere, remodelled, greatly extended 
 and vastly improved. The edition of 1833 (the third in quick suc- 
 cession) contains many articles of great interest, involving much 
 research, and presenting the most important results of the critical 
 labors of the profoundest scholars of Modern Germany. In its 
 present form, although doubtless susceptible of much improvement, 
 it is indeed a Bibliotheca Classica. 
 
ESSAY ON THE PENTATEUCH. 571 
 
 800 years before Moses, there were books written 
 by the help of the alphabet. See letters of certain 
 Jews, etc. p. 68. The authorities, however, given 
 above, can derive no additional weight from the 
 opinion of an author who did not hesitate to express 
 the most opposite conclusions, when by this means 
 he could effect a favorite purpose. In truth we 
 might well dispense with all the information which 
 has been recited above, inasmuch as there are now 
 actually existing specimens of alphabetic writing, 
 which have come down to us from an age prior to 
 that in which we suppose the Pentateuch to have 
 appeared. I allude to the manuscripts which have 
 been deciphered by Champollion, as well as to the 
 monumental inscriptions which he has enabled us 
 to read. These, however, will again be brought 
 up for our consideration, while examining the 
 objection that " Moses could not have written the 
 Pentateuch, because in his age the materials were 
 not such as would have enabled him to produce so 
 extended a work." It is proposed to meet this 
 imagined difficulty in the next section. 
 
 
572 ESSAY ON THE PENTATEUCH. 
 
 SECTION XIV. 
 
 Did there exist in the age of Moses any suitable material, upon 
 which the Pentateuch might have been written ? 
 
 " THE Egyptian priests told all their chrono- 
 logical lies to Herodotus, but they proved them 
 from no book." Thus writes our courteous, and 
 candid, and accurately informed author, whose 
 enmity to the priestly order loses no opportunity of 
 displaying itself, and whose amazing sagacity 
 enables him to determine, in the absence of all 
 evidence, what took place in a remote country 
 more than two thousand years ago. Upon what 
 authority rests the assertion, that the Egyptian 
 priests did not confirm their statements by a refer- 
 ence to any written documents ? Does Herodotus 
 declare this ? Certainly not. He rather gives us 
 to understand the contrary, when in his Euterpe, 
 ^ 145, he says " the Egyptians profess always to 
 have computed the years and kept written accounts 
 of them with the greatest accuracy." Surely this 
 pretension could not have be.en supported in 
 reference to ancient transactions, of which the 
 historian is speaking, if t^Jey had not been able to 
 exhibit any written documents even of a more 
 modern date. Does the assumption then, which 
 we are considering, rest upon the fact that there 
 are now in existence, no Egyptian writings derived 
 
ESSAY ON THE PENTATEUCH. 573 
 
 from a remote period ? Were it even so, would it 
 be at all surprising, that in a country over which 
 the tide of conquest has repeatedly rolled, and in 
 which the sway of barbarians has for many ages 
 prevailed, there should have taken place a destruc- 
 tion of all the productions of a learned antiquity ? 
 Concerning Heliopolis, whose inhabitants are termed 
 by Herodotus the most ingenious of the Egyptians, 
 where Plato studied philosophy and Eudoxus 
 astronomy, Savary remarks, " a barbarous Persian 
 has overthrown her temples, a fanatic Arab burned 
 her books, and one solitary obelisk overlooking her 
 ruins, says to passengers, this once was Heliopolis." 
 But the fame of Egypt is not supported alone by 
 the testimony of ancient historians, who visited it 
 when just declining from its high and palmy state, 
 and recorded the results of their own observations 
 and inquiries ; while its " old magnificence is 
 attested by its architectural remains, and the speci- 
 mens which exist of its proficiency in the arts, 
 useful and ornamdntal ; there is abundant evidence 
 of the acquaintance with letters which distinguished 
 its people, furnisfizd by the inscriptions which cover 
 its temples ana palaces, as well as the rolls of 
 papyrus, which have been brought to light by the 
 ardent spirit of modern discovery." Many most 
 interesting memorials of the latter kind have been 
 made known to us by the indefatigable Frenchman, 
 who has created a new era in the study of Egyp- 
 
574 ESSAY ON THE PENTATEUCH. 
 
 tian antiquities. " In the rich collection of Mr. 
 Sallier at Aix, a roll of papyrus has recently been 
 discovered which has aroused the curiosity of all the 
 learned of Europe. The manuscript which is in 
 the demotic character is a history of the campaigns 
 of Rhamses the great. It gives a circumstantial 
 account of his conquest, of the force and composi- 
 tion of his army, and it was written in the ninth 
 year of his reign." * This great king, who was the 
 Sesostris of Herodotus, the Sesoosis of Diodorus, 
 the Sethos of Manetho, and the Rhamses of the 
 monuments, lived about 1500 years before Christ, 
 near the period of the Exodus. In reference to 
 this subject, and in confirmation of what the mod- 
 em decipherers of Egyptian inscriptions have read, 
 the reader may consult the remarkable passage of 
 Tacitus, Lib. ii. Sec. 60, Annals. 
 
 We may thus judge of the degree of information 
 possessed by a writer, who asserts, " no man ever 
 yet saw a line of phonetic Egyptian." It is also 
 apparent that papyrus was in use as a writing 
 material, at a much earlier period than has been 
 generally supposed. But of this fact we have a yet 
 more striking confirmation. The burial vaults of 
 the ancient Egyptians, their necropoleis, as they are 
 termed, among many other relics of past ages have 
 
 * Champollion, Bulletin des Sciences Historiques, torn x. p. 200, 
 cited by Greppo, p. 177. 
 
ESSAY ON THE PENTATEUCH. 575 
 
 furnished numerous manuscripts on papyrus. "Some 
 filled with hieroglyphics and adorned with paintings 
 of the divinities of Amenti or Egyptian hell, and 
 with mystic scenes of the passage of souls, are only 
 repetitions more or less complete of a kind of funeral 
 ritual. Other manuscripts are traced usually in 
 hieratic writing. They present various kinds of acts 
 promulgated by Egyptian monarchs, and they bear 
 the names and dates of the reigns of these monarchs. 
 To this class belong a series of papyrus fragments, 
 which for a long time remained unnoticed in the 
 Turin Museums, but which have now been recog- 
 nized by Champollion ! An immense number of 
 acts are there found, which belong for the most 
 part to the eighteenth dynasty, and of which none 
 are later than the nineteenth. But the most 
 remarkable of all, contains an act of the fifth year 
 of the reign of Thouthmosis III. the fifth king of 
 the eighteenth dynasty, who governed Egypt two 
 hundred years before the time when Moses wrote 
 the Pentateuch." * 
 
 Here then I might let the controversy rest ; one 
 fact is worth a thousand theories and assumptions, 
 and of that we are in possession. We have a 
 manuscript, written on papyrus, long anterior to 
 Moses ; he might then have used the same material. 
 But before dismissing the subject, it may be well 
 
 * Essay on the Hieroglyphic System, p. 165. 
 
576 ESSAY ON THE PENTATEUCH. 
 
 to add a remark or two, illustrative of the merits of 
 the question, independently of the decisive fact 
 just stated. We shall thus perceive that with no 
 reference to facts disclosed by modem investiga- 
 tion, the assertion that the only mode of writing 
 practised in the age of Moses, was engraving upon 
 stone or metal, or the tracing of characters upon 
 soft plaster, spread over the former substance, is 
 rash and unauthorized. The notion entertained 
 by some, that papyrus was not in use before the 
 foundation of Alexandria, rests on the assertion 
 of Varro. But Pliny observes, " many striking 
 examples are found which contradict the opinion 
 of Varro concerning charts." Caylus, according 
 to Guilandin, cites also many similar passages from 
 the ancients : see Diss. sur le Papyrus in T. xxvi. 
 Memoirs of Academy of Inscriptions. But even 
 had the papyrus not been known thus early 
 there can be no question that many other mate- 
 rials for writing would have been used before stone 
 or metal, which manifestly require, of all others, 
 the most skill and labor. Every one must assent 
 to the correctness of the following remark of the 
 Count de Caylus. " It is clear that as soon as 
 writing was found out, it was laid on every thing 
 which could receive it. The substances have 
 varied according to times and countries. It may, 
 however, be affirmed, that the most common sub- 
 stances and the lightest for carnage claim the 
 
ESSAY ON THE PENTATEUCH. 577 
 
 preference in a thing so necessary." Accordingly 
 we find on linen envelopes of the mummies, many 
 of which are not less than 4,000 years old, painted 
 inscriptions. Moreover, Pliny states that the 
 Egyptians used the palm-leaf for writing, previously 
 to the employment of papyrus. This was so 
 abundant in Palestine, that the whole country was 
 called tfoivixT] from oii>i% t a palm-tree.* 
 
 But passing from the general question, respecting 
 the materials for writing used by other nations, let 
 us take a view of the subject so far as the Hebrews 
 are concerned, and guided alone by their historical 
 records. Our adversary has attempted to prove 
 by these very records, that Moses knew of no 
 other or better way of writing than by tracing 
 characters upon plaster which had been spread 
 over stone. A reference is made to Deuteronomy 
 xxvii. 2, 3, * And it shall be on the day when ye 
 shall pass over Jordan unto the land which the 
 Lord thy God giveth thee, that thou shalt set thee 
 up great stones and plaster them with plaster, and 
 thou shalt write upon them all the words of this 
 law," &c. Let us be sure that we understand 
 this passage. Is it then certain that the plaster 
 was spread over the surface of the stones, and 
 while in a soft state made to receive certain 
 
 * I am aware that different derivations have been given by Bochart 
 and L'Abbe Mignot. 
 
 73 
 
578 ESSAY ON THE PENTATEUCH. 
 
 characters ? In opposition to this view, we might 
 refer to the passage in Joshua viii. 30, 32, where 
 an account is given of the execution of this com- 
 mand of Moses. No mention whatever is made 
 of plaster it is simply said, " and he wrote there 
 upon the stones a copy of the law." " Plastering 
 the stones with plaster," may then have been done 
 with some other view than to fit them for receiving 
 an inscription. It will be remembered that these 
 stones were designed to form an altar. It was 
 customary to erect, as memorials of particular 
 events, and as altars, where offerings to God were 
 to be made, piles of stone rudely put together. 
 Moses may, therefore, in the passage under view, 
 be understood as directing the Hebrews to bestow 
 more than ordinary pains in the construction of 
 their altar. Instead of piling the stones loosely 
 together, they were required to " cement them 
 with cement," for thus we may render " plaster 
 them with plaster." According to another opinion, 
 the writing was to be in relievo, and the spaces 
 between the letters were filled up with mortar. 
 Inscriptions in the East were frequently executed 
 in this way. Dr. Clarke mentions, as in his 
 possession, a large slab of basaltes, on which there 
 is an inscription in Persian, Arabic, and Tamul ; in 
 the two former, the letters are all raised the 
 Tamul is indented. 
 
 Michaelis supposes that Moses commanded that 
 
ESSAY ON THE PENTATEUCH. 579 
 
 his laws should be cut in the stones themselves, 
 and then coated with a thick crust of lime, that 
 the engraving might continue for many ages secure 
 from all injuries from the weather and atmosphere, 
 and then when by the decay of the covering it 
 should, after hundreds or thousands of years, first 
 come to light, serve to show to the latest posterity 
 whether they had suffered any change. An in- 
 stance somewhat analogous to this, is presented in 
 the case of Sostratus, architect of the famous tower 
 of Pharos, near Alexandria, who while he cut the 
 name of the then king of Egypt in the outer coat of 
 lime, took care to engrave his own name secretly 
 in the stone below, in order that it might come to 
 light in after times, when the plaster with the king's 
 name should have fallen off. For a full and 
 beautiful development of this theory, see Smith's 
 Michaelis, vol. 1, 357, Art. 69, Sec. 1. Let us 
 however grant that the proper meaning of the pas- 
 sage is, that Moses did direct the inscription to be 
 traced in the plaster with which the stones were 
 covered. We then inquire into the reason of this 
 direction. Did it arise from his ignorance of any 
 other or better mode of perpetuating his law ? We 
 have satisfactory evidence that it was not. The 
 art of engraving upon stone and metal was well 
 known and practised at that period. I shall not 
 cite the instance of the tables of th$ law prepared 
 at Sinai, lest our author should assume, without 
 

 580 ESSAY ON THE PENTATEUCH. 
 
 evidence, that they too were covered with plaster. 
 I would refer to the direction given in Ex. xxviii. 
 9, 11, "And thou shalt take two onyx stones and 
 grave on them the names of the children of Israel 
 with the work of an engraver in stone, like the 
 engraving upon a signet," &c. Again, Ex. xxxix. 
 30, " And they made the plate of the holy crown 
 of pure gold, and wrote upon it, a writing like to 
 the engraving of a signet, Holiness to the Lord." 
 Who then can doubt that the Hebrews in the age 
 of Moses understood the art of engraving on metal 
 and wood. That suitable materials for committing 
 to writing more extended works were also in use, 
 is implied in many passages. Let it not be ob- 
 jected that these testimonies are from a book, the 
 authority of which is not acknowledged by our 
 adversaries. It is to be remembered, that we are 
 not now considering the general historical question 
 respecting the ancient materials for writing but 
 that we are rebutting the assertion, that from the 
 Pentateuch itself, it appears that no other mode of 
 writing was known than the tracing of characters 
 upon soft plaster. In this view of the subject, the 
 evidence against the assertion amounts to perfect 
 demonstration. 
 
 Were we then unable to assign any reason why 
 Moses chose this particular mode of preserving 
 any portion of his law, it would avail the adversary 
 nothing. Yet we may suggest an explanation of 
 
ESSAY ON THE PENTATEUCH. 581 
 
 the subject, furnished by the context and in accor- 
 dance with the ideas developed in other passages. 
 With the direction to build an altar, on the stones 
 of which certain promises and threats were to be 
 inscribed, there is joined the prohibition " thou 
 shalt not lift up any iron tool thereon." In the 
 account which is given in Joshua, of the execution 
 of this command, it is recorded that an altar was 
 built of whole stones, over which no man hath 
 lifted any iron. And in Exodus xx. 25, we read 
 the general declaration, " and if thou wilt make 
 me an altar of stone, thou shalt not build it of 
 hewn stone, for if thou lift up any tool upon it 
 thou hast polluted it." We thus perceive a very 
 manifest reason why an inscription on an altar 
 was not engraved, which would have required the 
 use of an iron tool, but traced in soft plaster, which 
 might be done with a wooden instrument. In 
 reference to the farther inquiry, respecting the 
 intention of the general law above recited, we 
 may accept the solution offered by the learned 
 Spencer De Legibus,* " that stones unwrought and 
 retaining their original and entire form, are en- 
 dowed with a certain native purity, and therefore 
 remarkably correspondent to the sanctity of an 
 altar." He adds, that in the earlier ages it passed 
 into a law, that most symbols and instruments of 
 
 * Hebrseorum Ritualibus, Lib. ii. c. vi. Sec. 1. 
 
582 ESSAY ON THE PENTATEUCH. 
 
 divine worship should be rude and destitute of 
 ornament. 
 
 I must here terminate the protracted considera- 
 tion which we have given to the various difficulties 
 which are supposed to attend the belief that the 
 Pentateuch proceeded from the hand of Moses. 
 An attempt has at least been made to answer the 
 objections, which Dr. Cooper declares to have 
 been hitherto unanswered. What degree of suc- 
 cess has attended the effort, an intelligent commu- 
 nity will determine. 
 
 SECTION XV. 
 
 OF all the objections to the genuineness of the 
 Pentateuch, advanced in the pamphlet which has 
 given occasion for the present remarks, it is be- 
 lieved that no one of any importance has escaped 
 our consideration. There is indeed one assertion 
 made, to which I have not yet adverted, which 
 furnishes a striking example of what cannot be 
 regarded as any other than wilful misrepresenta- 
 tion. It is said that at the dedication of the temple 
 by Solomon, " search ivas made for the ancient 
 documents and records of the national religion ; but 
 there was nothing found in the ark, save the two 
 
ESSAY ON THE PENTATEUCH. 583 
 
 tables of the law which Moses put there at Horeb." 
 Now the latter fact is announced both in the book 
 of Kings and that of Chronicles, but in vain may 
 we look for any confirmation of the former. 
 " Search was made for the ancient documents and 
 records of the national religion !" 
 
 Where this is mentioned, I confess, I have been 
 unable to discover. Here it may not be inappro- 
 priate to remark, that it was not in the ark that 
 the book of the law might be expected to be found. 
 It was not directed to be deposited within this 
 receptacle, but to be laid up beside it. 
 
 I would now repeat the remark, that I am not 
 aware of having omitted to consider any objection 
 proposed in our author's pamphlet, although it has 
 been through close attention and diligent and 
 repeated perusal of it that I have been enabled to 
 throw into any order the undigested mass of his 
 reasons and exceptions. 
 
 In the outset of this investigation, it was pro- 
 posed to examine the question respecting the 
 authenticity, as well as that relating to the gen- 
 uineness of the Pentateuch. For the present, at 
 least, this must be omitted. The writer has found 
 the subject grow under his hands, and he fears that 
 he has already exhausted the public attention, even 
 if he has been so fortunate as to gain it. There 
 are several additional inducements to abstain from 
 the farther prosecution of the subject. A reference 
 
584 ESSAY ON THE PENTATEUCH. 
 
 to the arguments which prove the authenticity of 
 the early biblical records, is not uncommon in the 
 religious publications of the day, and in conse- 
 quence, information on this point is pretty generally 
 diffused. Again, it is the question concerning the 
 genuineness of the Pentateuch, which is principally 
 and almost exclusively discussed by Dr. Cooper. 
 Indeed this is the only point, on which, ostensibly, 
 controversy exists, although throughout his work 
 there are many indirect attacks upon facts recorded 
 and the system of religion taught in the Bible. 
 
 To meet and repel the various exceptions to the 
 subject matter of our sacred records, which are 
 scattered throughout his tract, would require space 
 equal to that which I have already occupied. 
 
 As respects, however, the connection between 
 Geology and the Pentateuch, and the consistency 
 of the records of revelation with the appearances of 
 nature, that which furnishes to Dr. C. the title of 
 his pamphlet, but which occupies a very small 
 portion of it it is sufficient that I refer the reader 
 to an interesting essay of Professor Silliman, in 
 the edition of Bakewell's Geology, issued in 1833. 
 It is not the syllabus of his lectures, appended 
 to a former edition of this work, but a distinct 
 treatise, in which, without naming Dr. C., or at all 
 adverting to his uncourteous attack, he meets all 
 the geological difficulties of the latter. 
 
 But although our researches have stopped short 
 
ESSAY ON THE PENTATEUCH. 585 
 
 of their final result, we have attained a point of 
 elevation whence we can clearly perceive the 
 conclusion of our progress. Many important prin- 
 ciples have been settled, many facts authenticated ; 
 the way is cleared up for our further advance. 
 Enough has been accomplished, to show that the 
 Pentateuch was written by Moses, and promulgated 
 in the very age of its production. So far then as 
 the credibility of an historian is established, by 
 his being contemporary with the transactions which 
 he describes, and thus able to obtain an acquain- 
 tance with them we may confide in the Jewish 
 records. An important consideration, auxiliary to 
 this, is furnished by the fact of the historian's 
 connection with the events which he describes. 
 That he was well informed, no one can doubt ; 
 that his narration is true, we have this guaranty, 
 that it was addressed to eye and ear witnesses, 
 who would have lost all respect for a leader who 
 endeavored to palm upon them fables for truth, 
 who would relate a series of prodigies, as having 
 come under their own observation, when no such 
 things had occurred. For although national vanity 
 might connive at false representations, designed to 
 advance the glory of the Jewish people, or to 
 exhibit them as the peculiar favorites of heaven ; 
 it would most assuredly have been outraged by an 
 account of their disgraceful conduct in numerous 
 instances. We may then regard the established 
 74 
 
586 ESSAY ON THE PENTATEUCH. 
 
 fact, that the Pentateuch was written for contem- 
 poraries and addressed to them, as carrying with it 
 a strong proof of the authenticity of the record. 
 
 In connection with the truth of the history 
 contained in the five books of Moses, it would be 
 interesting to consider the question of the divine 
 authority of the system of religion taught in them ; 
 which would be established by a view of the 
 miracles wrought in attestation of it ; the accurate 
 prediction of events to occur in a remotely succeed- 
 ing age, and by its sublime theology and pure 
 morality, to which we shall in vain seek a parallel 
 in the instance of any other nation, however re- 
 nowned for its antiquity, its arts, or its literary 
 and scientific cultivation. 
 
 But these are topics which however attractive, I 
 do not think it advisable to introduce at the close 
 of what has been a protracted, and I fear tedious 
 discussion. Such it has necessarily been. The 
 adversary has occupied a wide field. Many of his 
 objections, although frivolous, could not be satisfac- 
 torily answered within a moderate space ; others 
 rendered necessary investigations, in which the 
 public generally will, it is probable, feel little 
 interest. The whole inquiry may be neglected by 
 many who will be influenced by various reasons. 
 Some, feeling already satisfied with respect to the 
 conclusion meant to be established, will not care 
 to examine the process by which it is reached ; 
 
ESSAY ON THE PENTATEUCH. 587 
 
 others will shrink from the intellectual effort requi- 
 site for the comprehension of an argument, neces- 
 sarily treating of recondite matters ; while many, 
 not wishing to be convinced of the truth of religion, 
 fondly cling to preconceived opinions. 
 
 But whatever attention his argument may excite, 
 or whatever estimate may be made of its merits, 
 the writer possesses the satisfaction of knowing, 
 that his object has been to sustain what he deems 
 important truth, that he has used no disingenuous 
 arts of controversy, and advanced no statement 
 which he did not believe to be true. 
 
 So far as the discussion has assumed a personal 
 aspect, he is conscious of never having, without 
 necessity, used a harsh expression ; although he 
 regrets that a concern for the interests of truth, and 
 a wish to guard against the evil influence exerted 
 by a great name, has compelled him in a few 
 instances to abandon that tone of courtesy which 
 would otherwise have been preserved toward his 
 antagonist, on account of his elevated station and 
 advanced age, as well as in accordance with the 
 ordinary proprieties of social intercourse. 
 
SERMON 
 
 OCCASIONED BY THE DEATH OP 
 
 REV. ROBERT MEANS, 
 
 OP PAIRFIELD DISTRICT, S. C. 
 PREACHED IN THE SALEM CHURCH, ON THE SECOND SABBATH IN JUNE, 1836, 
 
 BY GEORGE HOWE, 
 
 Professor of Biblical Literature in the Theological Seminary, at Columbia, S. C. 
 
SERMON. 
 
 
 
 2 KINGS ii. 12. 
 
 And Elisha saw it, and he cried, My father, my father, the chariot of 
 Israel, and the horsemen thereof. And he saw him no more : and he 
 took hold of his own clothes, and rent them in two pieces. 
 
 THE character of the prophet Elijah is marked with 
 the elements of strength and grandeur, more entirely than 
 almost any other which is portrayed in the sacred volume. 
 God caused his powerful mind and amiable heart to exist, at 
 a period when his service required such talents ; and under 
 his providence this mind, with all its affections, was so dis- 
 ciplined in a school of trials, that it was prepared for the 
 noble part, which it was to perform. Elijah lived in a 
 day when religion was depressed, and skeptical notions, 
 of foreign origin, had been imported into the Jewish 
 realm, and were enthroned in the high places of power and 
 royalty. With Jezebel, daughter of Ethbaal king of the 
 Zidonians, whom Ahab had married, was brought in the 
 Phosnician worship, which was sustained by all the ingenuity 
 
592 SERMON. 
 
 of that wicked queen, who affords to the reader of sacred 
 history a lively illustration of the fatal power which can be 
 wielded by one bad woman, placed in the centre of attraction 
 and influence. Instigated by her, Ahab erected a temple and 
 altar to Baal in Samaria his capital, and built a grove con- 
 secrated to his cruel rites, while she maintained a crowd of 
 idolatrous priests as a part of the royal household, and sent 
 them portions from her table. 
 
 Meanwhile the spirit of infidelity pervaded the community, 
 and because they preferred to have it so, the evidences of 
 revealed religion were obscured and hidden from the minds 
 of the people, and consequently all that was corrupt among 
 them acquired new power. At last, the popular mind 
 became prepared for the formal overthrow of the true 
 worship, as has been the case at a later day in the French 
 nation ; and Ahab, prompted doubtless by his wife Jezebel, 
 slew all the prophets of the Lord who did not escape by 
 flight from the hand of violence. Amid a population of 
 4,000,000 of people, 7,000 only were reserved by God, 
 who escaped the vigilant eyes of persecuting idolatry, and 
 maintained the true religion, perhaps unknown to each 
 other, refusing to bow the knee to Baal. 
 
 Elijah himself eluded the hatred of the king, and kept 
 beyond the reach of his vengeance. But called at length 
 from his seclusion by the irreligion of the times, he chal- 
 lenged the priests of Baal to a bold trial of the divine 
 original of the two religions, on the mount of Carmel. He 
 erected an altar, according to the account given in the Bible, 
 and made the startling proposition that the God who an- 
 swered by fire from heaven, should be acknowledged the 
 God of the nation. I forbear to repeat the graphic history 
 of this event. The result you know. The fire of the Lord 
 fell, and consumed the burnt sacrifice, and the wood, and the 
 
SERMON. 593 
 
 stones, and the dust, and licked up the water that was in the 
 trench. And when all the people saw it, they fell on 
 their faces : and they said, The Lord he is God ; the Lord 
 he is God. The tide of popular feeling was then changed, 
 and Elijah perceiving it, seized on the priests of Baal, who 
 by introducing another worship, had committed what under 
 the theocracy was the crime of treason ; and taking them 
 to the brook Kishon, he slew them there. 
 
 The office of the prophet in the old dispensation, was 
 different from that of the pastor in the Christian church. 
 The prophet was the pastor not of a single congregation, but 
 of the nation. He was the guardian of the theocracy, and 
 stood as a watchman to see that the fundamental laws of that 
 species of government were never violated. Such was the 
 office of Elijah ; and he was blessed by God, and honored 
 as the instrument of recovering the people from their 
 apostasy to idols. He interested himself in founding schools 
 of the prophets, where the youth were educated in religion 
 and literature beneath his care. And after a life of unex- 
 ampled usefulness, he was carried up in a whirlwind to 
 heaven. He walked with God ; and he was not, for God 
 took him. Elisha, his disciple, his assistant and successor in 
 the prophetical schools, was with him at that moment. 
 " And it came to pass, as they still went on, and talked, that, 
 behold, there appeared a chariot of fire, and horses of fire, 
 and parted them both asunder ; and Elijah went up by a 
 whirlwind into heaven. And Elisha saw it, and he cried, 
 My father, my father, the chariot of Israel, and the horsemen 
 thereof." The same words were uttered by Joash, king of 
 Israel, in reference to Elisha when he was about to depart. 
 In the thirteenth chapter of 2d of Kings, the death of Elisha 
 is thus narrated. " Now Elisha was fallen sick of his sickness 
 whereof he died. And Joash the king came down unto 
 75 
 
594 SERMON. 
 
 him, and wept over his face, and said, O my father, my 
 father, the chariot of Israel, and the horsemen thereof." 
 
 My father, my father, is the language in which a disciple 
 was accustomed to address his instructor and guide. As 
 used both by Elisha and Joash, it is the expression of grief 
 and affection ; a lament over the departure of a revered and 
 beloved instructor. And the words " chariot of Israel, and 
 horsemen thereof," are an encomium passed upon him. He 
 was the defence and ornament of his country. Elisha asserts 
 of Elijah, and again the same is said of Elisha by Joash, that 
 he was the chariot and horsemen of Israel; her defence 
 and glory more truly than were her horsemen, and chariots, 
 and munitions of war. 
 
 We are led then by the text to the sentiment, that the 
 man of piety, especially when endued by God with talent, 
 and placed by him in a commanding station, is the defence 
 and ornament of his country. 
 
 1. My first reason for this remark is, that he who 
 embraces religion with all his heart, is instrumental of propa- 
 gating it. 
 
 It is one of the most prominent injunctions of revealed reli- 
 gion addressed to all its professors, that they should win their 
 fellow men to embrace it. " Go ye, says the Saviour, and 
 disciple all nations." And to the command thus given, a 
 special promise in favor of him who obeys it, is subjoined as 
 a motive to obedience. " Lo, I am with you alway to the end 
 of the world." " He that obeyeth one of the least of these 
 commandments and teacheth men so, shall be called great in 
 the kingdom of heaven." He shall be highly honored in a 
 state of future felicity, and in the church below. " They 
 that turn many to righteousness, shall shine as the stars and 
 as the firmament forever." To make no efforts of this kind, 
 
SERMON. 595 
 
 is in the Bible, even treated as a sin, and is attributed to the 
 worst of motives. "Thou shalt not hate thy brother in thine 
 heart : thou shalt in any wise rebuke thy neighbor, and not 
 suffer sin upon him." If, too, the Christian believes himself 
 in possession of a priceless treasure a treasure which is but 
 increased by irnpartation, and if he believes that others are 
 to be ruined through eternity who possess it not ; should he 
 be endued with but the common feeling of sympathy and 
 benevolence, he will strive to diffuse his own principles 
 around him, and to make others the partners of his joy. 
 
 And the quiet, unintended influence of the pious man over 
 the community in which he lives, cannot but win a respect 
 for the principles he professes, and, with the divine blessing, 
 convey them to the bosoms of others. It is often said that 
 familiarity with vice removes its hatefulness and makes us its 
 votaries. And it is a declaration of the Scriptures, that " he 
 who walketh with wise men shall be wise, while the com- 
 panion of fools shall be destroyed." Through all the forming 
 period of life, it is by the imitation and observation of others, 
 that we acquire most of our knowledge ; and, with the 
 majority of men, their views, principles, feelings, and char- 
 acters are gained, not by the study of books but by contact 
 with men. There are so many points of interest about each 
 man's character, that they who know him well, love rather 
 than abhor him. And sympathy, which binds us to each 
 other, that responding of heart to heart, as face answereth to 
 face in water ; that awakening of kindred emotions in other 
 bosoms ; that transfer of our joys and griefs, our opinions, 
 emotions, and prejudices, to others whom the ties of society, 
 kindred or friendship have bound to us, causes all the 
 lessons of wisdom or of folly which any man may teach, to 
 be indelibly imprinted in the minds of others. How obvious 
 then is it, that whatever goes to constitute piety, cannot be 
 
596 SERMON. 
 
 confined to the one mind in which it resides ; that its in- 
 fluence must go forth from that mind as a centre, and spread 
 itself more or less widely around it. 
 
 Thus, we have been affected, and our education has re- 
 sulted from the influence which minds that have come into 
 being before us, have exerted upon us ; and we ourselves, when 
 we are born, enter into this immense world of intellectual 
 being. We enter into it, to send around us on every side, 
 whether we will or not, an incalculable influence over 
 relative and connection, over neighbor and friend, and to 
 draw in the course in which we move, other immortal spirits, 
 to virtue and consideration or to infamy and degradation in 
 this life, and in the next to glory or eternal shame. 
 
 So that no human being, man or woman, lives devoid of 
 responsibility, even to our fellow men. None is so small 
 that he has no centre of influence, though he may sigh and 
 say, What can I do ? And who will regard me ? And he 
 who shall diffuse the disease of bad example or bad prin- 
 ciple, is no less an offender in the sight of God, and no less 
 guilty of sin against man, than he who designedly poisons a 
 spring which furnishes a city with water, or intentionally 
 spreads abroad a mortal pestilence. 
 
 2. Now Christianity, which is but the perfection and com- 
 pletion of -the Mosaic form of revealed religion, is a combina- 
 tion of moral influences more powerful and more salutary 
 than man has yet conceived. What Christianity can do to 
 elevate man and to give peace and prosperity to nations, will 
 not be -known till the day predicted in prophecy shall arrive, 
 when her influence shall reign on the earth, and predominate 
 in the cabinet of every government, in every hall of legislation, 
 and in every mart of business, as well as in the social circle 
 and by the domestic hearth. Moral principle is essential to 
 every government. Even an army of soldiers is without 
 
SERMON. 597 
 
 value if it is entirely wanting among them. They are mis- 
 erable aids to be depended upon for the defence of their 
 country. Virtue must prevail in the hall of legislation, 
 must preside on the bench, must reign in every seat of 
 power, must pervade the mass of the people, or a govern- 
 ment of law can never be maintained. Do we not all know 
 that revealed religion is the perfection of moral virtue, and 
 that the sanctions by which she enforces it, are of incon- 
 ceivable power. Finding a conscience in the nature of man, 
 and some knowledge and sense of a present Deity and a day 
 of retribution, she reveals to the mind of each individual his 
 true place in the scale of being. She bids him look from 
 these scenes of time down the interminable vale of endless 
 years. She shows him himself existing through eternal du- 
 ration, feeling at every step the retributions awarded by God 
 to his behavior here. She lifts up his eye from his present 
 employments, and present relations to society, and shows him 
 that he is connected with a larger society than this, at the 
 head of which is the great and awful Jehovah, fearful in his 
 praises and his judgments, but clothed with kindness to his 
 creatures. She presents with faithful friendship the un- 
 noticed and slighted claims of a heavenly Father to man's 
 gratitude, love, and veneration. She follows him to the 
 pillow on which he lays his head after a day of toil, and re- 
 veals the Creator to the created ; the friend to the be- 
 friended ; the benefactor to the object of his benefaction ; 
 the king to his subject. She thus makes us tremble to do 
 ill, and fills us with anxiety to pursue the path of virtue, 
 and with a strong hand holds out her shield to protect society 
 from harm. You are not aware how much of the 1 peace and 
 quiet you enjoy flow from the protecting power of that re- 
 ligion which many affect so much to despise, and would 
 pluck from her dominion over the hearts of men. Your 
 
598 SERMON. 
 
 dwelling is safe from the incendiary's torch, your property 
 from depredation, your life from the hand of the high- 
 wayman ; the peace of your domestic retreat from the 
 ruffian who would invade it, not because man is by nature 
 virtuous and true, but because revealed religion, the object of 
 ridicule to the shallow-minded skeptic and the thoughtless 
 youth, watches with incessant care to protect you, creating 
 around you, around your country and her institutions, a ram- 
 part of impregnable defence. While a cradled infant she 
 has defended you ; amid the gambols of childhood, has 
 been your guardian ; has attempered the fiery heats of 
 youth ; has given sobriety and dignity to the years of 
 manhood, and silvered the head of age with her celestial 
 radiance. 
 
 This religion is treasured up in the hearts of men. They 
 who embrace it are its representatives, its teachers, its 
 epistles of commendation. Their influence therefore, while 
 they live, ought to be highly prized, and their removal should 
 be lamented. One attached to them by affinity or friend- 
 ship, might well mourn over them and say, My father, my 
 father, the chariots of Israel and the horsemen thereof. 
 Especially should this be the case, if these individuals have 
 occupied such a station as gave their example greater in- 
 fluence, and their efforts a wider sphere of operation. If 
 they have themselves been conspicuous to the public eye, 
 and been honored with the public approbation ; and if from 
 their elevation they have shone forth in blessing and radiant 
 purity ; if with their tongue, with their pen, or with their 
 wealth, they have exerted themselves to promote the reign of 
 truth and piety, the world can ill afford to lose them, the 
 good may sigh over their ashes and say, " When the founda- 
 tions are removed, what shall the righteous do." 
 
 But who occupies a more enviable post of usefulness than 
 
SERMON. 599 
 
 the clergyman, the ambassador of God to man, the teacher 
 of righteousness, the promoter of virtue, intelligence, and 
 truth ? I know our office has been despised. An affected 
 and shallow philosophy has been industriously employed in 
 sneering at our characters and services, and in loading us 
 with contumely. But our appointment was from heaven, 
 one of the gifts conferred upon men by the Saviour when he 
 ascended. And like all his bestowments, it is rich in benefits 
 to man. A genuine clergyman, filling the pastoral relation in 
 the manner contemplated by our church and most other 
 Protestant denominations, has a more favorable opportunity 
 of promoting the best interests of man, than falls to the lot 
 of more than a favored few of the human family. Such a 
 man I suppose to be fully educated, of cultivated mind, re- 
 fined feelings, and amiable deportment, as well as of ardent 
 piety. None others should be invested with the sacred 
 office. None others are competent to discharge all the 
 duties which fall within the wide range of clerical labor. 
 
 1. He stands in a place which is suited to command some 
 of the deeper feelings of human nature. He occupies this 
 sacred spot on the holy day of religious rest, to plead the 
 cause of God, to point to a coming judgment, to speak to the 
 conscience in its deepest recesses, to present to your view 
 the victim on Calvary, the Lamb provided by God for man's 
 salvation, to recover you to a heavenly Father from whom 
 you have revolted, and to show you that only while your 
 obligations to him are acknowledged and observed, are you 
 safe and happy. The sacredness of the Sabbath, of the 
 sanctuary, and of the Bible, and the holy dignity of wor- 
 shipping God, attach themselves in some measure to him. 
 
 2. The truths which he teaches are adapted to man's 
 wants, and are most deeply interesting to the human heart. 
 The holy character of God ; the all pervading nature and 
 
600 SERMON. 
 
 control of the divine Providence ; our imbecility, dependence, 
 and alienation from heaven ; the descent, humiliation, atoning 
 death, triumphant ascension, and universal reign of the Son 
 of God ; immortality beyond the tomb ; the resurrection of 
 the sleeping dead ; the necessity to which we are all subject 
 of standing in judgment before the tribunal of God ; the 
 never-ceasing joy of heaven, and the unending suffering of 
 hell, are in their nature and their relations to us, more com- 
 manding, more thrilling, more expanding and ennobling to 
 the mind, and of more universal interest, than any system of 
 truths which could be selected from the wide compass of all 
 those sciences and professions which occupy the thoughts 
 and interest the feelings of man.* 
 
 3. He is connected with his flock by many interesting 
 relations. He joins the youthful pair in holy wedlock ; he 
 unites the children to the church by the baptismal vow ; he 
 comforts in affliction and bereavement ; he is at the bedside 
 of sickness, and in the chamber of the dying. In all these 
 varied situations he comes in contact with the mind in its 
 seasons most favorable for impression, and is instrumental of 
 leading it to that which will promote its purity and peace. 
 
 4. The clergyman of the present day, in all Christian coun- 
 tries, is the zealous promoter of science and learning. The 
 charge has been brought by the skeptical and irreligious 
 portion of our country against the clergy, that they engross 
 the education of youth, and that nearly all the colleges in 
 our land are under their influence. But the charge is one 
 of the highest eulogiums upon the clergyman which can be 
 
 * The experiment of substituting another system of truths for those of 
 revealed religion, was tried by the Theophilanthropists in France from A. D. 
 1796 to A. D. 1802. It proved an entire failure. See a history of this 
 instructive experiment in the Abbe Baruelle's History of Jacobinism, and 
 the Histoire de Theophilanthropie par M. Gregoire. Also, in Dr. Alexan- 
 der's Evidences, Chap. ii. 
 
SERMON. 601 
 
 - f 
 
 pronounced. It is indeed true that most of our colleges have 
 been founded and builded up by the efforts of men of this pro- 
 fession. This has been because they were the friends of know- 
 ledge and of intellectual culture. The religion they profess 
 flourishes in light, and languishes in darkness. It is of itself 
 one of the most powerful instruments of raising and enlarging 
 the mind. And it obliges them to promote the best good of 
 their countrymen in every possible way. They are bound 
 to pour forth a flood of light upon the world. And if they 
 have been oftener officers of college than other men, and 
 have often been made trustees in these seminaries of learning, 
 it has not been by their own election and management, but 
 by the free voice of the public, which has called them to 
 these offices of trust and honor. May we go on in the 
 course which we have commenced. And if men of other 
 professions will not move forward and provide for the in- 
 tellectual culture of the forming generation and of those yet 
 unborn, be assured the work will be done by the educated 
 clergy of your country. 
 
 5. And the pen of the clergyman is perhaps oftener 
 employed, and more successfully than that of other men, in 
 impressing those truths which ennoble man and prepare him 
 to live here and hereafter, piously, usefully, and happily. 
 
 It is the business of the clergyman to study these truths. 
 And if he have genius and enterprise he will publish them to 
 the world. And they will live on the pages his pen has 
 traced, and will bless mankind when his voice no longer 
 resounds in the earthly sanctuary. The clergy have written 
 more than the men of other professions. And it is true that 
 they have written many dull and prosing volumes. But they 
 have written others which will live till the millennial day, and 
 scatter blessings through all coming time. The power of 
 mind over mind is incalculable, and is eternal. And no 
 76 
 
602 SERMON. 
 
 where is this power more concentrated, and more sensibly 
 asserted than in the life-giving productions of sanctified 
 genius. As the blind Homer of other days hath enlightened 
 and elevated the past generations, so shall some Christian 
 Homer arise among those devoted to the service of God, 
 who shall purify while he enlightens the generations yet to 
 succeed us. 
 
 6. The clergyman is bound to promote all those associa- 
 tions formed for the moral renovation of man. 
 
 Societies for the education of youth for the ministry, for 
 sending the living preacher to the heathen, for putting a 
 Bible into the hand of every man on the face of the earth, 
 in his own mother tongue ; the giving of a written language 
 to barbarous nations, and the forming among them of a pure 
 and Christian literature ; these and all the methods which 
 modern philanthropy has devised for the renovation of the 
 world, owe their origin to the direct or indirect influence of 
 this despised profession. The world is to be renovated by 
 the gospel of Christ, not by power, nor by might, nor by 
 organization, management, or chicanery ; but by the simple 
 promulgation of its clear and powerful truths, in the ears of 
 every man, in every clime. And the clergyman is bound 
 to go out, personally or by his influence, into all the world, 
 and preach the gospel to every creature. 
 
 One of these servants of God and friends of his country 
 has been called away from his mortal labors and mortal suf- 
 ferings, and from this place, often occupied by him to impart 
 to you instructions from the divine word, I would lead you 
 to a remembrance of his worth, to a recollection of his labors 
 for your good, and would invite you to view him as he stands 
 in that higher temple above surrounded by purer worshippers. 
 
 He was born into this life of trials December 29, 1796, 
 and into the bosom of a family, many of whose members I 
 
SERMON. 603 
 
 '*jS 
 
 now see around me and which has been permitted to enjoy 
 each other's society more than has usually been allowed to 
 other family circles. From childhood he was fond of study, 
 and entering at an early age, he graduated at the South 
 Carolina college in 1813, when he was but seventeen. His 
 attention was first turned to the study of the law, which he 
 pursued with Mr. John Hooker, of Columbia, during the 
 year J814, and part of 1815. But it was not the design of 
 God that he should devote his energies to the profession for 
 which he had thus prepared. Because of his minority he 
 was not then admitted to the practice of the bar. And before 
 the hour for his admission had arrived, he had directed his 
 attention to other and higher objects. Early in 1816 his 
 mind was awakened to an unwonted interest in religious 
 things. Those little narratives of " The Dairyman's Daugh- 
 ter " and " The Young Cottager," in which the artless tale 
 of the conflicts and deliverance of the child of God, is traced 
 by the pen of genius, were the instruments God used in his 
 case, as in many others, if not to awaken, at least to heighten 
 that slumbering sense of obligation to God which lies dor- 
 mant in the unsanctified heart. Might it not have been too 
 that the instructions of a pious and honored mother were 
 then remembered with unusual power and affection ? For, 
 mothers, you do not know when the seed sown by you will 
 germinate. You do not know when the soil in which you 
 deposit it will be mellowed by the genial showers, nor what 
 ploughshare will admit to it the quickening beams of the Sun 
 of righteousness. 
 
 As yet he made no profession of religion. But in May of 
 the same year, 1816, God took from him his beloved mother, 
 the protector of his childhood ; a mother whom many of you 
 honor as a pattern of piety. His attention was thus turned 
 to the ministry as a sphere of effort. From the vale of afflic- 
 
604 SERMON. 
 
 tion in which God had placed him, as he lifted his eye to 
 heaven, he heard a voice crying, " Whom shall I send, and 
 who will go for us ? " and with humility and self-abasement 
 he replied, " Here am I, Lord, send me." In a diary, written 
 at this time, he says " As I have dedicated myself to God 
 in the gospel of his Son, I will make it the ruling object of 
 my exertions to obtain the qualifications for this office, and 
 to exercise them in a fervent and faithful mariner. May 
 God enable me to do this for Christ's sake." He was 
 licensed to preach the gospel by the Presbytery of Harmony 
 in 1818, and continued engaged in the labors of the ministry 
 in Salem church, at Winnsboro', Camden, and Newbury, 
 until January, 1824, when he received a call from Camden, 
 and one from Columbia at nearly the same time. He 
 accepted the call from Columbia and was pastor of the Pres- 
 byterian church in that place for three years, when the term 
 for which he was called expired. He was again invited to 
 the same pastoral relation, but chose to decline it, and 
 returned to the bosom of his family, in these his old accus- 
 tomed haunts, where the ashes of his kindred sleep. And 
 this was his home, and this sanctuary was the scene of his 
 labors, and you are the persons whom he sought to lead to 
 the Saviour, and for whom he prayed until he faded away 
 and disappeared from the abodes of men. You recollect him 
 as his manly and noble form rose before you, his countenance 
 beaming with benignity and glowing with health, and you 
 remember him as emaciated with disease, the hectic on his 
 cheek, his steps tottering and slow, he stood among you the 
 shadow of what he was. 
 
 In 1 826 he was violently attacked with an epidemic which 
 laid the foundation for a decline of his health. This decline 
 was gradual at first, and almost imperceptible until the last 
 two years, during which it has been painfully evident that he 
 
SERMON. 605 
 
 was sinking fast to an early tomb. He was cheerful and' 
 resigned amidst his accumulated sufferings, and as his bodily 
 powers failed, his mental energies were strengthened and 
 invigorated. 
 
 His disease affected one of his eyes, the sight of which, 
 after intense suffering, was entirely destroyed. This was 
 the severest affliction he had yet endured. Devoted to 
 study as he was, and delighting more in converse with the 
 mighty dead than with the living though he loved the 
 living too the chief source of his pleasure was now re- 
 moved. And with the joyous light of the sun his intellec- 
 tual enjoyment fled away, and the darkness and gloom from 
 without sunk with oppressive power over his heart. During 
 the last autumn his health was greatly improved, and he 
 returned with renewed avidity to his studies, and looked 
 forward again with almost the enthusiasm of youth to a life 
 of usefulness. He now removed to Columbia, partly that he 
 might superintend the education of his children, and partly 
 that he might enjoy the advantages afforded by the ampler 
 libraries located there, as well as by the literary society of 
 the place. He was a candidate for the professorship of 
 Sacred Literature in the college of South Carolina, and 
 would have been unanimously elected had not the Almighty 
 willed it otherwise. On the night before his election was to 
 take place, the sight of his remaining eye became affected. 
 He bore up against this last, this heaviest blow. He retired 
 to rest, hoping that sleep and the morning dawn would dissi- 
 pate the mist that was gathering over him. The sun arose 
 fresh and young as at his first creation. But he shone to 
 our brother with diminished lustre. His full glories he never 
 again beheld. Perceiving that his sight was growing more 
 and more obscure, he that morning withdrew his name from 
 the list of candidates for the expected professorship. He 
 
606 SERMON. 
 
 saw in a moment that his hopes as a scholar were at an end, 
 and that the sphere of effort he had greatly coveted was now 
 unattainable forever. Gradually the light of day was wholly 
 excluded, and before his frame finally sunk upon its dying 
 couch, or the force of his mind was at all abated, blindness, 
 total blindness, had made him insensible to aught but the 
 voice, the touch, the memory of friendship. What a blow to 
 the scholar ! The stroke which had descended was aimed 
 with unerring truth at the centre of his joys, his hopes, his 
 ardent aspirations. I could but make the case my own. I 
 could but imagine how I should pray, if such an affliction 
 were in prospect, " Father, if it be possible, let this cup pass 
 from me." I could but think of Milton's pathetic lamenta- 
 tion over his blindness. 
 
 " Hail, holy Light, offspring of Heaven first born ! 
 
 but thou 
 
 Revisitest not these eyes, that roll in vain 
 To find thy piercing ray, and find no dawn ; 
 So thick a drop serene hath quenched their orbs 
 Or dim suffusion veiled. 
 
 Thus with the year 
 Seasons return, but not to me returns 
 Day, or the sweet approach of eve or morn, 
 Or sight of vernal bloom, or summer's rose, 
 Or flocks, or herds, or human face divine j 
 But cloud instead, and ever during dark 
 Surrounds me." 
 
 " This last sad affliction, which withered all his earthly 
 hopes and prospects, he received without a murmur; and 
 although he submitted himself unreservedly into the hands 
 of his Maker, life had lost all its charms, and death was 
 stripped of his terrors. When asked on the commencement 
 of that melancholy week, if the prayers of the church should 
 be requested for him, his reply was, that he knew God 
 would answer the still small voice of prayer which ascended 
 
SERMON. 607 
 
 from his sick bed ; yet it was right to use all the means of 
 grace, and for example's sake, and that it might comfort his 
 mourning family, he desired it might be done. He seemed 
 to feel as one on the confines of eternity, just between his 
 friends on earth and those in heaven. And he said he had 
 been thinking very much lately, of those beautiful lines in 
 the 182d hymn 
 
 1 The saints on earth and all the dead, 
 
 But one communion make, 
 All join in Christ their living head, 
 
 And of his grace partake.' 
 
 " He spoke sweetly and affectionately to all his children 
 and his brothers, admonishing them to make God their 
 friend, and he never would leave nor forsake them. He ex- 
 pressed his gratitude to God for placing him among such de- 
 voted friends. He gave his parting benediction to his eldest 
 child, and said he had prayed for them all, ever since they 
 were born, and hoped their heavenly Father would always 
 bless and care for them, and keep them in the right way. 
 
 " On the last sad day of his mortal existence, he com- 
 plained of great weariness and restlessness, and requested, his 
 beloved wife to read the 22d Psalm, seeming to feel it as 
 applicable to himself. The hymn, 
 
 ' My God, my portion and my love/ 
 
 he felt very deeply, and as she read, 
 
 ' Thanks to thy name for meaner things, 
 But they are not my God,' 
 
 he repeated the last line with great emphasis after her. 
 He often exclaimed, ' Poor man, he's crushed before the 
 
608 SERMON. 
 
 moth ;' and 'out of the depths have I cried unto thee,' some- 
 times in Latin,* sometimes in English. Nearly his last words 
 were ' Come, Lord Jesus, come,' and his wearied spirit took 
 its flight to the regions of everlasting bliss, to enjoy the rest 
 appointed for those who love and serve God." 
 
 Thus passed your pastor, your husband, your father, your 
 brother, your friend, from this vale of sorrow to the land of 
 peace. His sky was indeed overcast. His sun was clouded, 
 but flashed its radiance upon us through the gloom as it 
 descended.^ It hath set in darkness, but hath risen on 
 another shore in undying splendor. He hath passed the 
 wilderness of life, the Jordan of death, and all alarms. 
 Henceforth he is to be visited with no more pain, nor 
 sorrow ; his bosom hath heaved its last sigh, and God with 
 his own kind hand, hath wiped away all tears from his 
 eyes. 
 
 It is indeed mysterious, that one so qualified to be useful, 
 at the early age of thirty-nine, just when he should have 
 entered and was entering a wider field of effort, should be 
 cut off in his career. But I cannot regard his course as 
 finished. Even on earth, he, being dead, yet speaketh. 
 His influence yet lives in the example of his many virtues, 
 and in the instructions he gave. Nor has his pen been idle 
 or useless. It performed while he lived, at an important 
 juncture, a work acceptable to the friend of religion, and we 
 trust, to his divine Master. His career has not terminated. 
 He hath but passed from this, to another and more desirable 
 province in Jehovah's dominions, where his cultivated, af- 
 fectionate, judicious, and talented understanding, is yet to be 
 found ; not in a state of lethargic ease, but in active and 
 grateful happiness, serving with holier devotions, and higher 
 
 * De profundis clamavi ad te Domine : Domine exaudi vocem raeam. 
 Ps. cxxix. 1. Vulgate. 
 
SERMON. 609 
 
 zeal, and wider usefulness, its great Creator. True it is 
 then, that in such a bereavement, " 'tis the survivor dies." 
 But he is not lost. The survivor may yet find him, and be 
 united with him forever. In that country 
 
 " Where our friends, our kindred dwell, 
 And God our Saviour reigns," 
 
 it is possible to meet him. The way thither is through the 
 Saviour, Christ. " I am the way, and the truth, and the life." 
 Let me then, instead of eulogizing the virtues of your pastor, 
 relative, and friend, commend to you his instructions and 
 example. Let me beg you to reflect that it was for your 
 sakes he left the profession he studied first, and assumed the 
 office of the sacred ministry. Surely it was not for honor's 
 sake that he assumed it. The path of honor lies in another 
 direction. In the legal profession, the highest secular honors 
 might, I may say, would have been his. It was not for 
 wealth. What then was the motive but the best good of his 
 race. And for whose good in particular, if not for yours, 
 with whom his life was passed, and as whose pastor he died. 
 He had found the Saviour, and, like Philip and John, he ran 
 to seek his kindred, and to say, " I have found him of whom 
 Moses and the prophets spake." Since there is no assignable 
 motive which led him to the ministry but your good, does 
 not a voice come to you from his honored grave ; does not 
 one arise out of the secret recesses of your own heart, and 
 bid you for his sake, to seek the face of God your king ? 
 
 In this day of hope, and before the opened door of mercy, 
 I add my feeble testimony to his, and beseech you to trust in 
 that Saviour in whom he trusted ; in whom, as he said on 
 his dying bed, he entirely confided, and in comparison with 
 whom the world appeared mean and unworthy. 
 77 
 
610 SERMON. 
 
 I sympathize with you, his beloved relatives and friends ; 
 I sympathize with you, his bereaved church, and tender to 
 you in behalf of my brethren in the ministry and of the 
 churches of this Presbytery, our" and their sympathy. Had 
 he lived and been in health, to-day, on the return of his 
 family to this place, he would have stood before you, the 
 minister of the Lord. When asked, " Know ye riot that 
 the Lord hath taken your master from your head to-day ? " 
 you are obliged to say, with the silence seeking grief of 
 Elijah, " Yea, I know it, hold ye your peace." But while 
 you exclaim with him, with grief and veneration, " My 
 father, my father, the chariot of Israel and the horsemen 
 thereof," let me beg you to remember the consolations of 
 the Bible, that God hath there declared himself the father 
 of the fatherless, and the widow's God and guide, and the 
 unslumbering Shepherd of Israel. Rise then from the 
 affliction which hath bowed you down, unto a holier con- 
 fidence in God, and say, The Lord gave, the Lord hath 
 taken away, blessed be the name of the Lord. 
 
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 YC 46807 
 
 
 
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