PRINTED BY HILLIARD AND METCALF, 1808

PREFACE

The Dudlean Lectures at Harvard was instituted by Massachusetts Superior Court Justice Paul Dudley (1675-1751), the purpose of which was to serve as a forum to present authoritative defence of the intellectual veracity of the Bible. To be asked to speak here was perhaps the highlight of one’s professional career, afterward becoming listed among the few who obtained the high honor.

Reuben Puffer was granted a Doctorate in Sacred Theology in 1778 from Harvard University.

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Cambridge, May 11^th, 1808

REV. SIR,

In compliance with a vote of the students of the University, we, a committee from the several classes, have the honor to express to you the high pleasure, which we have all received from your excellent discourse, and, in their behalf, request the favor of a copy for publication. With assurances of high respect and esteem, we remain,

Rev. Sir, your Humble Servants

LLOYD N. ROGERS, SAMUEL BIRD, WILLARD PHILLIPS, SIMEON PUTNAM, Committee

Rev. Reuben Puffer.

Cambridge, May 12th, 1808

Gentlemen,

THE polite notice you are pleased to take of my sermon, delivered yesterday in the Chapel, has a strong claim on my gratitude. Its publication was not contemplated. Preparation for a distant journey prevents a revisal of the manuscript. However, at your repeated request, I resign it, with perfect confidence, to the exercise of the same candor, which it was heard.

With sentiments of cordial esteem,

I am, gentlemen, Your obliged servant,

REUBEN PUFFER

Messrs. Lloyd N. Rogers, Samuel Bird, Willard Phillips, Simeon Putnam, Committee.

A

DISCOURSE.

THE importance of divine revelation, and the evidence by which its credibility is attested, have often been ably stated and defended in the course of these Lectures. As little can be added to what has been already done in this way, the speaker hopes it will not be deemed too great a departure from the designs of the institution, if he mostly confine himself to a humble attempt to excite inquiry; assured, that if it be conducted with a sincere desire to know and obey the truth, the result will be decidedly in favor of revealed religion. In aid of the proposed attempt, the attention of this learned and respectable auditory is directed to a conversation concerning the Messiah, recorded

JOHN 1: 46

Nathaniel said unto him, can there any good thing come out of Nazareth ? Philip saith unto him, come and see.

WE have in these words have in an instance of illiberal prejudice, and of laudable candor. Jesus had called Phillip to be a disciple. Philip soon after meeting Nathaniel, who probably was his intimate friend, communicates the joyful intelligence; "We have found him, of whom Moses in the law and the prophets did write, Jesus of Nazareth, the son of Joseph." Nazareth, was proverbially a place of mean repute. No sooner therefore does the sound vibrate on Nathaniel’s ear, than prejudice awakes, and mingled surprise and unbelief he asks, "Can there any good thing come out of Nazareth!" Instead of insisting on implicit belief in his assertion, Philip calmly replies, "Come and see." He goes, and contrary to received opinion finds, not only that some, but the greatest good might come out of Nazareth.

The passage suggests the propriety and importance of free inquiry on religious subjects.

In illustrating this point, it may be useful to exhibit a summary view of the evils of implicit faith; offer some considerations adapted to excite inquiry; show how the inquiry must be managed; and close with the invitation of the text.

1. The evils of implicit faith are to be considered.

An apostle of Christ has left it in command, to "be ready always to give an answer to every one, that asketh us a reason of the hope that is in us."" This is not merely required of those, who are "set for the defence of the gospel;" it is in a degree necessary for all. The gospel has never been free from enemies, who, in various ways, have sought to destroy it. Long it struggled with a relentless persecution, and thousands sealed their religious testimony with their blood. In our age, the attack is made with other weapons, less dangerous indeed to the lives of its professors, but not less dangerous to their faith. The shafts of wit and ridicule, aided by the more sober, but not less fallacious display of argumentation , are the chosen means made to subvert a system, which sustained the fiercest assault of fire and sword. There is no one but may sometimes be challenged, Why are you a christian ? Why do you receive for inspired truth the doctrines of the gospel ? To such a demand, free inquiry will furnish a ready answer; but implicit faith must be silent and confounded.

It will readily be conceded, that all have not equal abilities and advantages for a complete investigation of the subject. But all, who are capable of understanding what religion is, may, by careful and diligent search, satisfy their own minds, and be led to embrace it for its own sake, and not merely because it is the religion of the country. As for those, who enjoy the best means "of coming to the knowledge of the truth," in them the neglect will be unspeakably criminal.

Except the grounds of our faith be explored and ascertained, our religion cannot be a reasonable, nor consequentially an accepted service. Faith not resting on evidence is blind credulity. Unconnected with sacred truth, and unsupported by divine authority, it stands not in the power of God, but is a mere act of homage to the imperious, but unfounded claims of tradition.

Admitting it as an acknowledged principle, that religion is no proper subject of human inquiry, what is there, that will not pass with the world under that sacred name? Blinded by prejudice, and led astray by imposing systems, men have been prepared to receive for sacred and inviolable truth the crude inventions of imposters, and the dreams of enthusiasts; and have confidently thought themselves entitled to the rewards of piety, when in fact they were fallen under "strong delusion, to believe a lie," and were unknowingly following "cunningly devised fables."

The absurd, and too often shocking rites of paganism sprang from this source. To this cause the successful imposture of Mahomet principally owed its establishment. And those corruptions of the Christian doctrine, which early made their appearance, and have long held dominion over by far the greatest part of christendom, originated in the same spurious sentiment, that it is the duty of man to believe, not inquire. Reason, had it been consulted, would instantly have rejected their absurd dogmas. But reason was not allowed a voice in the affair. To surrender his reason and his faith to those, who were supposed to have a rightful authority over each, was admitted without a murmur to be the duty of man.

As implicit faith is the door, through which dangerous and pernicious errors have found means to enter and establish themselves; so it is the prolific root of bigotry, uncharitableness, and persecution. It polluted the temple of God with idols. It converted the peaceful doctrine of Christ into an engine of party strife and political discord. It roused the passions of men to atrocious deeds of violence. And it originated the impracticable attempt to enforce religious uniformity in faith and worship, not by strength of reasoning, but by the irresistible rhetoric of the stake and the faggot. Such, O implicit faith, have been thy achievements ! But christianity revolts at such base methods of proselytism, and breathes a spirit more congenial to the nature of him, whose essence is love.

It will be asked, perhaps, is not unbelief threatened in the New Testament with the severest penalties ? Are we not in the most preemptory terms commanded to believe ? And does not this in fact bind on our necks the galling yoke of implicit faith ? Not in the least. He, who commands us to believe, requires us to "search the scriptures," that our faith may rest on proper evidence. Christ never blamed the unbelieving Jews, because they would not admit his pretensions without proof, but because they rejected the highest proof possible, that could be demanded or given, of his divine mission. "This is the condemnation, that light has come into the world. The works that I do in my Father’s name, they bear witness of me. If I do, though ye believe not me, believe the works." Thus it appears, that faith in the gospel of Christ is required solely on the ground of evidence. On this ground, unbelief is a complication of pride, enmity, and rebellion against God. Not, however, as is pretended, because they refuse to believe, when sufficient evidence is placed within their reach.

In detailing the evils of implicit faith we must have seen the importance of having clear and distinct ideas of the nature and grounds of our religion. To confirm this sentiment, let me, as proposed,

2. Offer some considerations adapted to excite inquiry.

That mankind will have some religion, seems to be generally agreed. That they have erred exceedingly in their speculations on this subject, is not less clear. "Wherewith shall I come before the Lord, and bow myself before the High God," is the earnest cry of unenlightened nature, which, but for some special revelation, must forever have remained unanswered. Allow this, which cannot reasonably be contested, and we shall be led to think it highly probable, that, in this respect, "God hath not left himself without witness of his goodness." If "he gives us rain from heaven, and fruitful seasons, filling our hearts with food and gladness,"" is it a supposable case, that he hath withholden "the bread of life?" Having freely provided for nourishment of these perishable bodies, an it be thought reconcilable with the benignity of his nature, to have neglected to provide the far more necessary nourishment of the immortal soul ? Hence, independent of direct proof, it becomes a reasonable conjecture, falling little short of certainty, that there now somewhere exists an express revelation of the divine will, to assist our feeble inquiries concerning the nature, worship, and final enjoyment of God.

Where now shall we seek for this revelation? Shall we repair to the Oriental Sages ? to the pretended prophet of Mecca ? or to the vaunting philosophists of the present age ? These afford no authentic information; have no valuable knowledge to impart on the interesting topics of religion. To the Bible, the, after the most critical and laborious research, must be the ultimate resort. It offers itself as a light from heaven, "to guide our feet in the way of peace." Nor are its credentials so vague, its proofs so dubious and uncertain, as to justify the neglect of examining its pretensions to this high office.

Religion, all will allow, is a most important concern. "It is not a vain thing for you," said Moses to the chosen tribes, "because it is your life." In the language of Christ, it is the "One thing needful." Compared with which the most weighty interests of time are trifles light as air. "What shall it profit a man, if he gain the whole world and lose his own soul ?" or what shall a man give in exchange for his soul ? Is it not then of unspeakable moment, that we duly attend to this subject ? If those legal instruments, which form a title to earthly possessions, are critically examined, and their validity carefully ascertained, with what superior carefulness should those writings be perused, which establish the right to ‘an inheritance incorruptable, undefiled, and that fadeth not away !’ When things of infinitely less moment excite attention, what can, I will not say, excuse, but extenuate the guilt of inattention here !

In a survey of revealed religion, its internal character, as a divine scheme of grace and redemption, is chiefly to be regarded. In this view, it attracts the notice of admiring angels; awakens in celestial breasts an ardent desire to gain clearer ideas, and to make larger discoveries in "the manifold wisdom of God." How much more does it become redeemed man, the highly favored subject of this unspeakable grace, to contemplate, with increasing earnestness, admiration and joy, the mercy, by which he is saved ! Here ample scope is afforded for intellectual research. Here let the human mind stretch and expand to the utmost, in exploring "the breadth, and length, and depth, and heights of that love of God, which passeth knowledge."

Where is the subject, that should so deeply interest our feelings, or so intensely engage mental exertion, as religion ? We reason about the works of nature; the operations of the human mind; the wars and revolutions, the laws and policies of nations; but none, nor all of these are of such magnitude, as the relation in which we stand to our Maker and Redeemer. Indifference here is utterly inexcusable. Of other branches of science men may be safely ignorant; but the evils of ignorance and error in religion are incalculable. Comparatively to little purpose, "a man, having separated himself, seeketh and intermeddleth with all wisdom," in case "the excellency of the knowledge of Christ Jesus the Lord," be not comprehended within the circle of his inquiries.

Will it be said, that the works of grace are mysterious and incomprehensible ? So also, we reply, are the works of nature. Not a plant shoots from the soil, not a flower unfolds its beauties to the eye, but suggests inquiries beyond the reach of philosophical investigation. If this be no sufficient cause why the acquisition of physical knowledge should be relinquished, can it reasonably be made an objection against seeking, with equal ardor and perseverance, the knowledge of religious subjects ? Though there be depths in grace, which no line of human genius can fathom; mysteries, which no finite capacity can comprehend; yet enough of the "unsearcheable riches in Christ" remains to be known, to excite the zeal, and to reward the labors of those, who "incline their ear unto wisdom, and apply their heart to understanding."

In a word; the sentiments on moral and religious subjects, which men embrace, have a decisive influence in forming their characters. "As a man thinketh in his heart, so is he." Those sentiments therefore, equally as the conduct, which takes its complexion from them, will pass a solemn review at the great day. What can more clearly teach the right, or more forcibly urge the duty we are recommending ? If our religious opinions form a ground of moral accountability, does it not evince the necessity of their being the result of our own unbiased judgement ? If we must answer for ourselves, we must think for ourselves. Nor is the right of private judgement transferable; for I can no more invest another with the privilege to think for me, than I can depute him with a power to answer for me at the day of judgement.

Since then we can neither divest ourselves, nor be divested of this right, it is of importance to consider,

3. How it is to be exercised.

First. With cautious circumspection; lest we mistake error for truth, the opinions of fallible men for the dictates of inspiration. We have an unquestionable right to think for ourselves in matters of religion; but this by no means involves a right to think capriciously, or without regard to truth. In the exercise of this right we indeed act independently of men, but not independently of God.

Again, a sincere desire of finding the truth must guide our religious inquiries. Apart from this desire, there is little hope of succeeding. The upright only God will guide in judgement, and teach his way. The honest inquirer, who searches for truth, not merely to gratify an inquisitive temper, but that he may build on it a system of duty, shall not long "halt between two," or more "opinions," uncertain how to decide. Divine promise ensures him success, at least so far as respects essential truth. "If any man will do the will of God, he shall know of the doctrine. He shall know the truth, and the truth shall make him free," free from those perplexities, in which others are involved, who neglect sober and impartial inquiry.

Devout application to the throne of grace is likewise indisputable. Prayer is the medium of communication between earth and heaven. "If any man lack wisdom, let him ask it of God." His spirit alone can purge from thick films the mental vision, and pour on it the light of celestial day. His inspiration must guide the young and inexperienced traveller in the path of knowledge and understanding. The proud sciolist, ""vainly puffed up by his fleshly mind,"" may refuse to bend the knee, and confess to God ; but the ingenuous student of nature and revelation will not fail of repairing to the Father of lights with this devout sentiment in his heart, with these pious words on his lips: "That, which I know not, teach thou me. Give to thy servant an understanding heart. Open thou mine eyes, that I may see."

To little purpose, however, will application be made to the study of religion as a science, if, as a scheme of practical godliness, it be overlooked and neglected. Where there is no knowledge of it, but merely as a system of doctrines; no experience of that efficacious influence, which renews the heart, and which forms a degenerate creature into the moral image of the Creator, it cannot be unto salvation. Researches, therefore, of a religious nature are to be commenced and prosecuted invariably from this principle; not simply that we may understand dark and intricate points, but feel the force of plain and obvious truths; not that we may learn to dispute ingeniously, but to "live soberly, and righteously, and godly in the world.".

Further. To determine the sense of scripture in any given case, it must be taken in a connected view. Separate from its connexion, it is liable to be perverted, and forced into the support of a cause foreign from its genuine sense. In order then to learn what the Bible teaches, we must give it a thorough examination, "comparing spiritual things with spiritual," and carefully tracing through all its prophecies, promises, institutions, symbols, and types, those leading and fundamental truths, which it is clearly the main object of revelation to unfold, explain and establish.

Inspired scripture is the only infallible standard of divine truth, and test of religious sentiment. To determine the interesting inquiry, "What is truth ?" we must repair to the only appointed judge in these matters, and abide the decision. Sacred scripture is the Christian’s directory and rule of faith. There only may he learn, with certainty, what the Lord his God requireth of him; thence only can he derive that knowledge, which is able to save the soul. Most sadly then is duty neglected, when the volume of inspiration is not read with the views now pointed out; most shamefully is scripture abused and perverted, when no better use is made of it than to establish a favorite system, or its authority is borrowed to give weight to preconceived opinions.

There is a strange diversity of opinions in the world, widely differing from and contradictory to each other; all claiming the same authority; and some of them belonging to men of distinguished name in the church of Christ. But we have no concern with them, further than "to prove all things, and hold fast that which is good." From the pure fountain of inspiration our religious sentiments must be drawn. By the test, which revelation affords, let their truth and validity be determined. Neither Paul, Cephas, nor Apollos, has any rightful dominion over our faith. Instead of ranging ourselves under the standard of some eminent Doctor in theology, a practice deeply to be deplored, and which has been the cause of lasting dissention, be it our part to be simply followers of Christ. His steps let us pursue, wherever they may lead us. His doctrines let us adopt, whoever may reject them.

We would not, by any thing said, cast reproach on those venerable men, whose great talents have employed, according to the light afforded them, in stating and illustrating the doctrines of the gospel. They merit renown; and their names will be long deservedly held in grateful remembrance. But still they were no more than ministering servants in the kingdom of Christ, and must not be seated in the throne of their master. As the angel, before whom St. John fell down to worship, prevented him saying, "See thou do it not, I am thy fellow servant, and of thy brethren that have the testimony of Jesus, worship God;" so, were these eminent servants of Christ, for such we esteem them, permitted to address us from heaven, it would probably be with a solemn injunction to lay at the feet of the great "Author and Finisher of our faith" the honors so improperly ascribed to them.

4. Let me now, in the last place, address to the sincere inquirers

after truth the invitation in the text.

Do you wish to know, whether thew gospel justly merit the notice that has been claimed for it ? We confidently say to you, come and see. Is a discovery of the eternal councels of God to save a ruined world; if the revelation of a glorious scheme of grace and mediatorial mercy, which concentrates the attributes of the Deity, and unites in one point the glory of God and the salvation of guilty man; if finally, a perfect pattern of purity and holiness, of meekness and condescension, of piety and goodness, and indeed of every moral excellence, be deserving of notice, then the gospel has preeminent claims on the attention of mankind.

Do you wish to know, whether it be credibly attested ? Come and see. Did the gospel forbid inquiry, and wrap itself up in darkness, it might justly excite suspicion. But so far from this, it challenges investigation. It has often borne the severest trial, and has always come off with honor and triumph. Come then and see how deep and firm its foundations are laid; too deep and firm to be overthrown by the most vigorous efforts of its enemies of ancient or modern time. Behold it resting on the basis of incontestable historic evidence, and exhibiting all the known marks and characteristics of a genuine narration of facts. See it supported by the joint authority of prophecy and miracle, a species of proof irresistibly convincing; for the reality of which we have every possible evidence that can be reasonably required, and which, in any other case, would be deemed irrefragable. See its truth confirmed by the unshaken testimony, and sealed with the blood of its first preachers, who were eye and ear witnesses of what they related; who could honestly make this unanswerable appeal to their hearers; "That, which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, which our hands have handled, of the word of life; declare we unto you"---who, had it been a falsehood, must certainly have known it, and might have escaped death by the discovery.

You ask, if it might not have been a human invention ? Who could have been the inventors ? Not wicked men: they would have contrived a far different scheme of worldly power and aggrandizement. Not good men: for beside the incongruity of the supposition, they could have no possible motive, to frame a new religion, which exposed themselves to the loss of all things in this life, and, on their own principles, to eternal destruction in the next.

Had Christianity connived at the lusts of men, flattered their prejudices, bribed them with worldly prospects, or been propagated at the head of victorious armies, its rise and progress might rationally have been accounted for on other principles besides the power of truth. But that a holy and self denying religion should originate in a corrupt, licentious age; be propagated by the feeblest means; and "hold on its way, waxing stronger and stronger," not only without aid from the civil arms, but in the face of an opposing world; is a miracle so astonishingly great, that infidelity itself is constrained to acknowledge the agency of a divine hand.

You ask again, whether the gospel do in fact excel other institutions, which have borne the name of religion, and claimed divine origin ? It persists in saying, come and see. Where shall we find any thing, that does not shrink from the unequal competition ? Shall we bring into view the religious institutions of Greece and Rome ? Shall we summon the heathen philosophers upon the stage with each his system in his hand ? Alas ! "professing themselves to be wise, they became fools." Their theology was a corrupt mass of folly and superstition, dishonoring to God, and unworthy the rational nature of man. Although some of their moral writings are entitled to a just tribute of respect; yet, compared with the discoveries of the gospel, they are but a glimmering taper to the solar orb, whose resplendent lustre enlightens, pervades, and fills the universe.

Is the gospel a rational scheme ? Come and see. Its peculiar and distinguishing doctrines unfold a scheme of religion, mysterious indeed, but not irrational; profound, but not unintelligible; sublime, but not enthusiastic; incomprehensible, but not absurd. As a moral system, it is not less perfect. Show me the virtue, which it does not enjoin; or the vice, which it does not prohibit. Show me the moral excellence, which it does not

Exemplify; or the unlawful deed, which it does not condemn. So perfectly reconcilable is the gospel in all its parts, and in every view that can be taken of it, to the reason and understanding of man, that some of the greatest geniuses the world ever produced, to rank with whom in point of knowledge and abilities natural or acquired would be thought a distinguished honor, have counted it their highest glory to become its professed disciples and advocates.

Is it consistent with itself ? Come, and you shall see, not a chaos of discordant principles, thrown together in wild disorder and confusion; but a regular, harmonious scheme of truth and duty, the mutual connexion and subserviency of whose parts form a distinguished proof of its excellence and divinity.

Is it worthy of God ? Come and see in what a strong light the being, character, and government of Jehovah are displayed by it ! his love of holiness; his hatred of sin, and his unalterable purpose to vindicate, in the view of all intelligent beings throughout the universe, the honor and dignity of hid violated law. See on the cross of Christ the lines of justice and righteousness, of mercy and grace, legibly inscribed ! Approach, and read the inscription. "Glory to God in the highest, and on earth peace!"

Was a divine revelation necessary ? Let those nations, on whom the sun of righteousness never shone, furnish the answer. Idolatry, with its train of horrid rites and shameful mysteries, had long assumed a systematic form; and the boasted wisdom of the world, instead of correcting, meanly lent its aid to the existing evil. But wherever the gospel prevailed, it terminated the reign of idolatry. It overthrew its bloody altars, and abolished its impious rites. It revived the knowledge and worship of the true God. It demonstrated the truth of a resurrection from the dead, and of a future state of eternal retribution. It raised the general standard of morals much higher, than it was ever found in the pagan world. It relaxed the severities of war, abated the harshness of servitude, and procured for the helpless part of the species, of which it was the avowed patron alleviations before unknown. In a word, it every where improved the character, meliorated the condition, and multiplied the comforts of social life. And that it has not long ere now banished all evil from our nature and world, and introduced universal order, peace, and joy, is not imputable to any defect in the gospel, but to the enmity and opposition it has experienced.

Are not its institutions unmeaning and useless ? Which of them will you so demonstrate ? Not certainly a weekly sabbath, and the public religious instructions connected with it. These are of such vast utility, that, were they abolished, society would recede from its present elevated point of improvement, and gradually fall back into that savage state of ignorance and barbarity, when "darkness covereth the earth, and gross darkness the people." The initiatory and eucharistic rites of christanity are likewise not without their peculiar significance and use. By bringing into view the great facts and benefits of the gospel; by giving them a visible, embodied form; and thus, by addressing the understanding and heart through the medium of the senses, they subserve the great ends of religion, and happily lead mankind to a discharge of their correspondent duties and obligations.

See now of what importance revelation is to the world ! Thence we derive our knowledge of the Supreme Creator, his character, government, and works. Thence we draw authentic intelligence concerning man, his primitive rectitude, fatal lapse, and consequent restoration through the atoning sacrifice of a perfect mediator. Thence also we obtain a distant prospect of that country beyond the grave, the regions of immortality and life.

See how well Christianity accords with the nature of man ! What light it affords to them, that sit in darkness and the shadow of death ! What relief it brings to the guilty conscience ! What joy it communicates to the afflicted soul ! And how it operates in the hand of the Holy Spirit, as the efficacious instrument of turning men from the error of their ways to the wisdom of the just !

Finally, Come and see its necessary relation to endless happiness ! See with what precision it has stated the conditions, and with what accuracy it has drawn the path of eternal life ! See it exhibiting a just view of the nature, and urging by the strongest motives an unceasing pursuit of that "holiness, without which no man shall see the Lord !" See how it confirms the hopes of nature, and strengthens the eye of faith to behold the crown of life laid up for the righteous ! Under these bright and cheering views, who can forbear to exclaim; "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners ?"

Such is the Christian religion, Whatever may have been alleged to the contrary, it is the most amiable, benevolent, and useful institution the world ever saw. Its language is peace, its spirit charity, its object holiness, and its end everlasting life.

Come then, ye searchers after truth, ye admirers of that which is lovely, come and contemplate "the revelation of Jesus Christ," which God made unto the world by him. See its majesty and authority ! See its perfections and beauty ! See its purity, its power, its abounding grace and love, its consummate excellence, and its complete adaptedness to the exigencies of fallen man ! Believe ye the gospel ? I know that ye believe. Such an assemblage of excellences, such a flood of light, cannot but excite faith even in the most slow of heart to believe.

The students of this University will perceive, that I have waved a detailed exhibition and arrangement of the evidences of revealed religion. I feared the most important subject might suffer in my unskillful hands. But no apprehensions were entertained from the strictest scrutiny, but the most encouraging hopes. I have therefore brought you to the threshold of this temple of the living God, and desired that you enter, and see for yourselves. Never will you have cause to regret the having followed this counsel. Never will you see reason to think the time and pains bestowed on this subject to have been unprofitably spent. "Wherewith shall a young man cleans his way ?" The Bible: Yes, after all your inquiries and researches, the Bible will be found your best instructor, your safest guide. It will infallibly conduct you through all the obstacles of human error, weakness, and infirmity, up to the throne of God and the Lamb.

Soon you will leave this hallowed retreat to mingle with the world. May that religion, an inquiry into which we have been earnestly recommending, accompany your private walks, and enable you to fill with honor and usefulness your future respective departments of civil and ecclesiastical life. Believe me, the hour is coming, when the pleasures of scientific pursuits will be no more. But the knowledge of a crucified Savior, though foolishness to some, and a stumbling block to others, is a perennial fountain of consolation and joy, "a well of water springing up into everlasting life." Adhere to the gospel, which discloses this fountain, which unlocks these treasures of grace, as the charter of your salvation, the pledge and earnest of your eternal hopes. Forgive me, if I say, "Beware lest any man spoil you through philosophy and vain deceit." Spurn with indignant contempt the degrading idea of being reduced to the condition of an insect of a day. Assert your claim to immortality. Open your eyes to the bright radiance, your hearts to the sanctifying influence of divine truth. When the enemy shall come in like a flood, lift up against him the standard of a Redeemer, "and be not soon shaken in mind, or troubled." Above all, "in this adulterous and sinful generation, " when many "will not endure sound doctrine," but forsake the rock of everlasting hope to float on the tide of uncertain opinions, take heed that ye "be not ashamed of Christ, or of his words; for of such will the son of man be ashamed, when he cometh in the glory of the Father" to judge the world.