him who said, 'Shall he not do justice?' O, remember the tenor of his prayer in judgment. Ere ought was created didst thou purpose to ordain him the rock from whence the nation was to spring; he was as the centre, the support of all creatures. His wife was on this day endued with youth, to cause the branch to put forth at ninety years of age; she was appointed as a sign to those who are likened to the rose, who are to pass before thee in judgment on this New Year's-day. Her posterity tremble this day; when they stand before thy terrible throne; they utter the voice of prayer this day; they assemble to sound the cornet, that they may obtain redemption. They depend on her merit to be visited like her; their assemblies cry aloud and hasten to enter into thy doors. They depend on the ashes of him who was bound as a lamb,[1] with whom she was visited in the month Tishri." (Ibid., p. 57.) The offering of Isaac is regarded as particularly meritorious, and constantly urged as a plea for merit. Thus—
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"Attentively view the ashes of Isaac, heaped upon the altar;[2] and remember this day unto his seed, his being bound on the altar." (Ibid., p. 81.) And again—
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"They depend on the righteousness of the first patriarch, and rest on the merit of the only peculiar Son, and are secure in the perfection and rectitude of the father of the nation." (Ibid., p. 105.)
These passages show plainly that, after all, the rabbies felt their own doctrine of justification by merits very unsafe ground on which to build their hope of salvation; and that they were glad to flee to merits more adequate, which they hoped to find in the righteousness of their ancestors. The modern Jews, who still adopt these prayers, profess to entertain the same hope, and we therefore proceed to inquire, whether it be built on a better foundation than that which they are compelled to relinquish. We think that it is not; for, in the first place, the saints of old, Abraham, Isaac, and Jacob, though we revere them as pious and holy men, were after all only sinful men like ourselves. They did not, and could not, save themselves by their own righteousness, and if they did not save themselves, it is folly to think that they can save us.
