have already been established in it. They cull and detach fragments of the tree of knowledge, they dip their little cups into the well of life, and draw out small samples of the great spring, and make from these separated materials condiments to their own dainty taste.* They either neglect the labor of acquiring a full knowledge of the whole scope and system of the New Testament, or they reject, and refuse to apply to practical use, so much of it as would overthrow their preconceived theories; or, (it is more charitable to suppose,) they are so blinded to any light but that of their own favorite tapers, that their organs possess not the power of guiding them by any larger planet.

Impressed with the rectitude of those canons of critical comprehension and investigation, which have been stated and discussed, and our minds intent on a consistent adherence to them, let us first survey briefly the moral government of the world, independently of revealed religion; and then enquire what increased lights or sanction we derive from the Christian Revelation, as given to us in the Holy Scriptures.

The wonderful construction of our world, the fitness of all things to their peculiar ends, the astonishing

* It really is lamentable to observe the frequency, and the extent, of the habit, in which persons of the character here represented indulge, of quoting, even from the pulpit and in our national churches, detached portions of Scripture, and applying to them meanings totally and grossly contradictory to the obvious interpretation, when left in connection with the parts from which they have been severed. It is not necessary to my present purpose to give examples, and I wish to be as brief as I can. I therefore refrain from specifying instances; which I could do, in great number. I really believe that many who do this, have never perused the Scriptures regularly and systematically through; and that they have read them only in a desultory way, in detached portions and by fragments. They consequently have not any idea of them, as a whole system; and esteem them only as separate materials, or blocks of rough stone, to be worked into their own de according to their taste.

For it

mechanism of all, the boundless extent of creation and created things, the control and government of so many discordant elements, all brought to one system of regular and accordant volution,-these, and ten thousand other vast contemplations, absolutely overwhelming the mind which attempts to contain them, bespeak and compel an acknowledgment of some existing power, unlimited in wisdom and might, ruling the great system. This truth is, and must be, so deeply impressed upon the mind of every human. being, (ay, even on the inner soul of the avowed atheist, a real atheist, one who in his inner soul disowns a God, exists not,)-that it may appear a superfluous work thus to state it in words. But it is a necessary introduction to another inference. follows indisputably, that if we see, in the works of creation, the power and the governing hand of a constant Ruler, we do incontestably believe that this Ruler is pleased to take an interest (as we say in human idiom) in the concerns of that world which he governs, and that he "careth for us " and for our worldly matters, in our existing worldly state. it must be contrary to all reason, and all the principles of correct logical deduction, to maintain that the God of nature governs the works of creation, and preserves them, by his will, in constant order,-that he rules the system of the world, by his will and wisdom, and yet regards not the things and concerns of that world. Thus far are we carried by the light of nature and human reason.

For

Now let us open the sacred volume, which carries our knowledge of divine things beyond those narrow limits.

The histories and the prophecies of the Old Testament declare, in a way too plain to be questioned, how minutely God, in old times, was pleased to interest himself in the government of worldly affairs. The whole history of that wonderful race of men, the Israelites, from their first stock even to their present

condition, displays the very personal interest of the Godhead, (the poverty of human language compels us to personify the Divine Essence,) in concerns purely worldly, and in the maintenance of worldly objects and pursuits.

When we turn to the Christian's Institute, the New Testament, do we discover any alteration in the Divine Will?

In this Revelation we behold the Messiah himself, and his disciples under divine inspiration, teaching to men new things, and giving to them new motives. Rejected by the Israelites, and his doctrines repudiated by them, the Messiah himself, and subsequently his inspired disciples, taught a world of which the greater part, the Gentiles, had no rule of moral virtue founded on, or sanctioned by, any sound principles. This want was supplied, by inculcating the practice of moral virtue, or good works, upon the principle of obedience to the will of God, and his divine laws. But so far were these infallible teachers from declaring that the will, and the laws, of God were adverse to worldly pursuits, and that he disregarded, and required men to reject, all worldly cares and objects, that, on the contrary, the doctrines of the Divine Teacher and his apostles are most particularly and frequently devoted to the explanation and enforcement of those worldly actions, which are more peculiarly called moral virtues. Christ himself most pointedly and repeatedly tells us, that our duty to our neighbor is second only to our duty to God,—— that the first commandment is to serve God,-the second, to serve our neighbor. What is our duty to our neighbor?-Obviously the performance of all worldly or moral duties, from man to man.

The farther we search, the more numerous and particular shall we find the doctrines of this class. The duties of governor and subject, commander and soldier, husband and wife, parent and child, master and servant, tax-master and tribute payer, and

others, are often explained and enforced by their very names; and all are constantly urged in general admonitions. Indeed it may be truly said, that no moral virtue can be selected, which may not be brought under some of the many lessons given to us by Jesus Christ and his apostles. We are even expressly enjoined to submit ourselves to every ordinance of man.

Far the larger part of what is recorded to have been said by Christ himself, is devoted to the enforcement of worldly virtues, or good works; and if we detach from the writings of the apostles such parts as are addressed to the obstinate prejudices of the Jews, and their attempts to reclaim the Christian proselytes, and unsettle their faith, we shall find that little else is left, but the same doctrines of moral virtue, most amply discussed, and most urgently enforced.

It is beyond the reach of the human intellect, to comprehend the divine designs in some of the more mysterious dispensations of God's will. But the simplicity and the wisdom of that mode of government, which connects man's hopes in a future state of existence, with his conduct in the present life, are so manifest and obvious, that they are quite on a level with his limited understanding. Upon the will and approbation of God depends the future and eternal fate of man. God is pleased to communicate to us those laws and rules of government, by which he commands us to guide our worldly conduct, and to tell us that he requires obedience to those laws, during our worldly existence. He tells us that the disobedient, or wicked, will lose his favor; and necessarily that the obedient, by performing his will, may, in some degree at least, have hope of his approbation. Thus there is given to us one grand, constant, unchangeable motive, acting alike on every human being, in every rank and station, to lead us to maintain those good principles of virtue, without the prevalence or assumption of which, the world could never

be maintained in any order, and man must go back to savage wickedness and misery. Without this predominant and ever dominant motive, there would be no bond strong enough to hold society together; men of gentler spirits would be without hope to encourage, those of sterner temper without fear to restrain, and all without knowledge to guide, that constitutional infirmity which belongs to human nature. But when instructed by God himself to be virtuous, to obey laws given by God himself, to do good because it is the will of God;—when taught by the same God, that he will reward the just, and punish the unjust, in a life of eternal duration ;-the irresistible conclusion strikes the dullest mind. Man's conduct in this short life, and his hopes in eternity, are brought into such close and inseparable connection, that the worst man can not be at all times insensible to its potent influence. True and lamentable it is, that many men do yield but little to that influence, and that, such is the extremity of man's wicked propensity, there are many who are restrained from a life of constant wickedness, either not at all, or by brute force alone. But the argument is strengthened by this degrading confession, rather than weakened. For if the infirmity of human nature be so extreme, and so prone to wickedness, as to reject the influence of the strong motives offered by our religion,—and indeed by a concurrent persuasion existing in our souls, almost without the light of religion,-the consequences of the want of that influence must be too apparent, to afford footing even for a captious argument.

Much as there is, and must necessarily be, of mystery in our religion, in our perceptions of the Godhead, and our communications from and with the mysterious and incomprehensible Creator and Governor of the Unithere must be beyond the limits of

verse,- mi

our pu

ee, in our ideas of the awful Being