'oK ^0' ^ .*^'"-^ 5^>^^, '•'y'"^ "V'^V' *V^*V* X'^^'V' "^ -..o' ^V^ '^^.J" ^.- — - -^ ^■ %*^-'*/ V'^*y '°^*-'^'"''^o'' ''H. -o^ =^-^^^ .*" ^•V. '"V//^:^^^ ' ^'J"^- '-'^SC^^ ..V-*. <>- ♦.;»'' .•e* ^ .> ^ COVENANT BREAKING, AND ITS CONSEQUENCES: OR PRESENT POSTURE OF OUR NATIONAL AFFAIRS, IN CONNECTION WITH THE EXICAN WAR EMBODYING THE SUBSTANCE // "7fV WO DISCOUESES, PREACHED IN HAMILTON, OHIO, ON THE 4th, and IIth. OF JULY, 1847. BY THOMAS E TTh 0^ M A ¥7 Paslor of the First Presbyterian Church ff Hamilton 6, Rossville. ROSSVILLE: J. M. CHRISTY, PRINTER—MAIN ST. 1847 E^cj DISCOURSE, THE BROKEN COVENANT, Mal. II: 10.— Have we not all one Father? Hath not one God created us? Why do we deal treacherously every man against his brother, by profaning the covenant of our fathers 1 When the Most High divided to the nations their inherit- ance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Isra- el. ( Deut. 32; 8. ) For this favored nation he selected the iand of Canaan, the glory of all lands, ( Ezek. 20: 6. ) — where, when he had cast out the heathen, he planted them. He gave them a complete code of laws, moral, ceremonial, and political; and condescended to become, not only their Legislator, but, in a peculiar sense, their Chief Magistrate. In that wonderful volume which contains their constitution and laws, Jehovah was pleased to reveal to them, ( what all other nations were igno- rant of, ) the true foundation of the equality of man's natural rights ; — the fact that all mankind were possessed of a common nature, as descended from one original pair ; — or, in the lan- guage of the Apostle, ( Ac. 17: 26 ) that he had " made of one blood all nations of men, to dwell on all the face of the earth." Equality of natural rights, however, does not imply, nor de- mand, equality of outward condition, " Order is Heaven's first law ; and this confest, Some are, and must be, greater than the rest, More ricih, more wise." [Pope's Ess. on man, Ep. 4.1 A— I. There always have been, and, while human nature continues what it is, there always must be, rulers and subjects, leaders and followers, thinkers and workers, masters and servants. — Accordingly, in the Divine system of laws given to Israel, we fmd these diversities of condition, circumstances, and employ- ment, recognized and provided for. With reference to the last mentioned relation, it may be said, that Jehovah not only per- mitted, but established, a system of servitude ; — (I use the word in its mildest sense; ) — not a system of slavery, but yet of servitude ; — a system founded upon a distinct recognition of man's natural rights ; in which those rights were scrupu- lously guarded ; in which the interests as well as the rights of the servant were studiously consulted, and carefully protected ; in which the prerogatives of the master were accurately defin- ed, and his obligations solemnly enforced. And yet, alas! though blessed with such a code of laws : on this, as on every other subject, so wisely adapted to the neces- i^ities of society, and so happily adjusted as to preserve the rights and promote th*e interests of all, so far as law could ac- complish these ends ; we find on every page of Jewish history an exhibition of man's native tendency to tyranize over his fellow-man. '' If thou seest," said'Solomon, " the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter." ( Eccl. 5:8.) So com- mon a sight was this, that to wonder at it, would but evince a childish ignorance of fallen human nature, and its mournful history. To the just and good man there remains this only consolation ;— " He that is higher than the highest regardeth," and will one day smite the oppressor^ and rescue the oppressed. The prophet Jeremiah was directed to reprove the princes and people of Jerusalem, because they had converted the Di- vine system of Hebrew servitude into a system of slavery; and he closed his prophetic rebuke with this memorable de- nunciation ; Therefore, thus saith the Lord ; ye have not hearkened unto me, in proclaiming liberty, every one to his brother, and every man to his neighbor ; behold, I proclaim a liberty for you, satth the Lord, to the sword, to the iamine, and to the pestilence ; and I will make you to be removed into al! the kingdoms of the earth." ( Jer. 34: 17.) At a subsequent period, even after this threatened judgment had been executed, and some of the people, upon repentance, had been restored to their own land, we find Nehemiah com- pelled to " set a great assembly " against certain wealthy Jews, who were endeavoring to enslave their poorer brethren, (Neh. 5;l,(5-c.) And in the language of our text, this last of the Old Testa- ment prophets solemnly and eloquently upbraids his people, and especially the priests, for their partial administration of that equitable law vouchsafed to their ancestors, ( v. W.) ''Have we not all one father ? Hath not one God created us ? Why then do we deal treacherously, every man against his brother, by prolaning the covenant of our fathers ?" Why do we not respect those rights of our brother which have a common foun- dation with our own ; and which are expressly recognized, and secured, in the covenant that God made with our fathers? So much, then, in reference to the original application of the text. I propose to prove that its searching and momentous queries may, with equal pertinency, be considered as address- ed by the messenger of God to the people of these United States : and surely they may, with special emphasis, be em- ployed for that purpose on this day, so long celebrated as the birth-day of American liberty. We surely need no assistance from the imagination, in draw- ing a parallel, at once interesting and instructive, between the ancient people of Israel, and the early settlers of these United States. An apostle has taught us that God, who made of one blood all nations of men, to dwell upon all the face of the earth, hath determined the times before appointed, and the bounds of their habitation. ( Ac. 17: 26,) And who can doubt that, when the Most High divided unto the nations their inher- itance, when he separated the sons of Adam, he set the bounds