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Sermon – Earthquakes – 1755

Rev. Jonathan Mayhew (1720-66) was a Massachusetts clergyman. He graduated with honors from Harvard in 1744 and began pastoring the West Church (Boston) in 1747. He preached what he considered to be a rational and practical Christianity based on the Scriptures. Mayhew was a true Puritan and staunchly defended civil liberty; he published many sermons related to the preservations of those liberties, including one immediately following the repeal of the Stamp Act entitled The Snare Broken (1766). Highly thought of by many patriots, including John Adams, who credited Rev. Mayhew with being one of the two most influential individuals in preparing Americans for their fight for independence. This sermon was preached by Jonathan Mayhew in November, 1755 on earthquakes that occurred in that year.

DISCOURSE

On Rev. XV. 3d, 4th.

Occasioned by the EARTHQUAKES

In November 1755.

Delivered in the West-Meeting-House,

Boston, Thursday, December 18, following.

By Jonathan Mayhew, D. D.
Pastor of the West Church in Boston.

They Shall Speak of the Glory of thy Kingdom, and talk of thy Power:
To make known to the Sons of Men His mighty Acts, and the glorious
Majesty of His Kingdom.
Psalm CXLV.

The Introduction.My Brethren,

THAT part of God’s holy word, upon which my Discourse at this time will be grounded, is in the XVth Chapter of the Revelation of St. John, the 3d and 4th Verses.

GREAT and marvelous are thy works, Lord God Almighty; just and true are thy ways, thou King of Saints! WHO shall not fear thee, O Lord, and glorify thy name I for thou only art holy: For all nations shall come and worship before thee; for thy judgments are made manifest.

THE uncommon and alarming occurrences of divine providence, which we have experienced in the late EARTHQUAKES, seem to demand a very particular and uncommon notice. And altho’ I have not, till now, invited you into the house of God, for that purpose; yet you, My Brethren of this society, are my witnesses, that I have not let these providential visitations pass wholly unregarded hitherto; but, more than once, taken occasion to speak of them; and improved them as an argument to enforce that practical religion and holiness of life, which is doubtless the moral end and design of them. So that many things which might have properly been said upon the occasion, have already been said in this place: Which must be my apology with those who may not hear, in this discourse, some things which they might, perhaps, expect in it. For I am not fond of repetitions, especially upon a subject which suggests such a great variety of reflections, as renders it quite needless to use any; and in discoursing upon which, it is, indeed, much more difficult to contract and suppress, than it is to enlarge.

And now we are assembled together, out of the common, stated course, to contemplate, and religiously to improve, these mighty and wonderful works of God, I know of no passage of scripture, fitter for the basis of a discourse upon such an occasion, than that which was just now read to you. This will naturally lead us from particular instances and manifestations of God’s power, to a more enlarged contemplation of his mighty deeds; and the glory and majesty of that kingdom, which “ruleth over all.”

There is such an elevation and dignity, such a divine energy and pathos, in this passage of scripture, as can hardly fail to raise and fix the attention of everyone. However, if anything farther should be necessary to this end, it will be found in the great occasion upon which, the glorious place where, and the blessed Ones by whom, the words are supposed to have been originally uttered. I shall, therefore, just remind you of these things, before I proceed to a particular consideration of the passage itself.

St. John the Divine, being in the Spirit, and rapt in the visions of God into future times, had a representation made to him of the woes and plagues, and the final destruction, which were to come upon those of the grand apostacy from the pure faith and worship of the Gospel; upon that antichristian power which is emblematically described by “a woman arrayed in purple, and scarlet colour, and decked with gold, and previous stones and pearls;”—and having upon her forehead a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH.” ¹ The plagues which St. John in his vision, or rather visions, saw coming upon great Babylon, (whatever is intended hereby) were successive; and arising one above another in greatness and terror, till at length “there were voices, and thunders and lightnings,” as he expresses it; and “a great Earthquake, such a one as was not since men were upon the earth, so mighty an Earthquake and so great. And the great city was divided into three parts; and the cities of the nations fell;” [i.e. of the nations which had drank of the wine of the wrath of her fornication,” chap. XIV. Ver. 8.] “and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.” ² It seems to have been at this dividing of the great city into three parts by an Earthquake, attended, or immediately followed by a mighty fire; and not at her final overthrow, that St. John saw the “kings of the earth who had committed fornication with her;” the “merchants who were made rich by her;” and “every ship-master, and all the company in ships,”— “standing afar off, for fear of her torment, weeping and wailing, and saying, Alas! Alas! That great city—for in one hour so great riches is come to naught”!—and “crying when they saw the smoke of her burning, saying, What city is like unto this great city! And they cast dust upon their heads, weeping and wailing, and saying, Alas! Alas! That great city, wherein were made rich all that had ships in the sea—Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her!” ³ I say, it seems not to be her final destruction, at which these lamentations of some, and exultations of others, are made; that being to be effected by another, and still greater earthquake. And this her utter ruin was accordingly represented to St. John immediately after, by the following expressive emblem. “And a mighty angel,” says he, “took a stone like a great mill-stone, and cast it into the sea, saying THUS, with violence, shall that great city Babylon be thrown down, and shall be FOUND NO MORE AT ALL. And the voice of harpers and musicians, and of pipers, and of trumpeters, shall be heard no more at all in thee—and the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived.” ⁴ This is plainly her final overthrow and destruction. But who, or what is meant by Babylon the great, the woman arrayed in purple and scarlet, and styled the mother of harlots and abominations of the earth; who or what, I say, is intended hereby, I shall leave every one to conjecture; only just observing, that St. John tells us, she sitteth on “seven hills;” that she “reigneth over the kings of the earth;” and that “in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.”

Now it is to be observed, that when St. John saw the “seven angels having the seven last plagues” ⁵ to pour out upon the earth, and particularly upon Babylon, he had also a vision of that glorious region where those were, “that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name—having the harps of GOD.” ⁶ And those blessed and happy persons it was, that he heard “singing this song of Moses the servant of GOD, and the song of the Lamb, saying, Great and marvelous are thy works, Lord GOD Almighty!” &c.

This is the anthem of the blessed, in those glorious mansions, with reference to the great events of which St. John speaks; while they anticipate the final overthrow of that power which “exalts itself above all that is called God, and that is worshipped.” And these circumstances being taken into consideration, they cannot but give an additional solemnity and dignity to this passage of scripture, in which there is such a native sublimity and grandeur, as cannot but strike, warm, and elevate the minds of all, except the grosly abandoned, or naturally-stupid.

To imagine that we, poor sojourners on earth, and inhabitants of clay, can, with a proper ardor, and an equally elevated devotion, bear a part in this song of praise and triumph, were, indeed, great vanity and presumption: But yet, not so much as to listen to it, and try to join the chorus, were certainly unbecoming our profession and character as Christians: For by becoming truly such, we claim a kindred with the blessed above; and are, in a sort, of one society with them; being the adopted children of Him, of whom the “whole family in heaven and earth is named.” In the strong and emphatical language of scripture, we are not only “fellow-citizens with the saints, and of the household of God”, here on earth; but we are “come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem”:—“and to the general assembly and church of the first-born which are written in heaven”; and not only “to the spirits of just men made perfect”, but “to an innumerable company of “angels”; and not only to an not only to Jesus the Mediator of the new covenant, but “to God the Judge of all”. ⁷ If we are truly the disciples of Christ, we are now united by faith, by love, temper and affection, not only with saints, angels, and arch-angels above, but with our glorified Redeemer; and God himself dwelleth in us, and we in God. ⁸

Let us, therefore, bearing in mind the honourable kindred, and glorious relation, which we boast to the inhabitants of Zion that is above, “draw near with a true heart, in full assurance of faith”; even as “seeing him who is invisible”; and in his immutable veracity beholding and anticipating the great events represented in these visions of St. John; Let us, I say, now draw near in full assurance of faith, saying “Great and marvelous are thy works, Lord God almighty! Just and true are thy ways, thou King of saints! Who shall not fear thee, and glorify thy name! for thou only art holy: For all nations shall come and worship before thee; for thy judgments are made manifest!”

However, it is not my design at present, to consider these words with a particular view to the original design of them, as they are found in the visions of St. John: Had this been my intention, I should have been more exact and critical in pointing out to you the order and series, and the distinct parts of these visions; which is now needless: Because I intend to consider the passage as if it were independent, having no connection with any thing preceding or following. And being taken in this light, it will, I suppose, naturally enough lead us to such contemplations upon God, his works and attributes; and to such practical reflections as will perfectly coincide with the present occasion, and our design in coming to worship and bow down before the Lord our Maker at this time. For it naturally leads us, in the

FIRST place, to consider the greatness of God’s works; which proclaim his omnipotence. And

SECONDLY, their wonderfulness, and inscrutability.—Which two particulars are obviously suggested by the former part of the passage: “Great and marvelous are thy works, Lord God Almighty!”

THIRDLY, the moral perfections of God, in the exercise of which he governs the universe—Just and true are thy ways, thou King of Saints—thou only art holy—thy judgments are made manifest”.

FOURTHLY, The obligations lying upon all men to fear, glorify, and worship him—“Who shall not fear thee, O Lord, and glorify thy name—all nations shall come and worship before thee.” And,

LASTLY, It will lead us to some practical reflections upon those great and marvelous works of God, to make a religious improvement of which, we are now assembled together.

I shall be the shorter in the speculative, doctrinal part of my discourse, that I may have the more time for what I imagine will be more useful; I mean, the practical. And as I would hope there are none present, but what are present with a good intention, I should be sorry if any of my hearers should go away without being the better for what they hear. Accordingly, tho’ I will endeavor to remember that men have heads, as well as hearts and consciences; yet I shall aim rather at speaking to the latter, than to the former.

PART I.

Of the Greatness of God’s Works.

Let us then, in the first place, consider the greatness of God’s works; which proclaim his omnipotence. “Great—are thy works, Lord God Almighty!”—It is to be observed, that there are no powers in what we commonly call natural, secondary causes, but what are, to say the least, originally derived from the first; and no real agency in any that are wholly material. Activity or agency, properly speaking, belongs only to mind or spirit; and all those powers and operations which in common language are ascribed to natural bodies, are really effects and operations of the supreme, original cause. So that all the works which we behold, are, strictly speaking, God’s works; excepting those which are wrought by men, and other finite, intelligent beings. And even these latter are, in one sense, God’s works; because, though human agency, and the agency of other subordinate intelligences, is not to be wholly excluded and set aside; yet the active powers of these beings are both derived from, and upheld by Him, to whom “power” emphatically “belongeth” : ⁹ And also because all these subordinate agents, in all their operations, are under the control and dominion of the Almighty; and employed by Him to fulfill his purposes and pleasure. So that all the works which we behold are, in a large sense, and in the language of scripture, the doings and works of God. And accordingly the works of God, in the scripture phraseology, comprehend those of creation, of nature and providence; and whatever God does as the Lord and Governor of the world, whose kingdom ruleth over all.

And now, how manifold, and how great are these works! Whether we turn our eyes to the great and wide sea, or to the dry land; to the earth beneath us, or to the heavens above us, still we behold the mighty works of God. The ocean, which is shut up within limits which it cannot transgress, but when God gives it a dispensation for so doing; and wherein are things “innumerable both small and great beasts;” this is, surely, a great and astonishing work. And how mighty and powerful is that Being who made, and who has fixed bounds to it, saying, “Hitherto shalt thou come, and no farther; and here shall thy proud waves be stayed?” that Being, who holds the waters of it in the “hollow of his hand;” and whom its winds and surges obey? That Being, upon whom all its numerous inhabitants wait, that he may “give them their meat in due season;” which are troubled when he only “hideth his face,” and die when he taketh their breath?”

The dry land is not less full of his great works and wonders. Consider the beasts of the forests, and the cattle upon a thousand hills: Consider the huge, bulky animals, and the places where they range; the wide extended plains, and the “everlasting mountains” with their summits above the clouds; the mighty volcanoes in different parts of the world, whence rivers of liquid fire flow for miles into the ocean, like those of water from other mountains, as though they were going to contend for that place which God “founded” for the other element: Consider the concussion of an Earthquake, when half a continent with its neighbouring islands, and their surrounding seas, are once shaken; as though the land and water which God once separated, were again to be mixed and confounded together: Consider these works of God, I say, and tell me if they are not great!

Consider next, the air and atmosphere with which the whole earth is surrounded, and in which it is infolded as in a garment: Consider the numerous people, the winged inhabitants thereof, the fowls of heaven, which God daily feeds; and heareth when they cry ¹⁰ unto him, though we understand not their language: Consider the whirlwind and the tempest, when God “bows the heavens, and comes down, and darkness is under his feet;” when he “rides upon a cherub and does fly,” yea when he “flies upon the wings of the wind;” when he “makes darkness his secret place, his pavilion round about him, where dark waters are, and thick clouds of the skies”; when again, “at the brightness that is before him, his thick clouds pass, hail-stones and coals of fire;” when the Lord also “thunders, and the Highest gives his voice:”—yea, when he sends out his arrows, and scatters the [guilty, affrighted] nations; and shoots out his lightnings and discomfits them:” ¹¹ Consider the returns of day and night, when we are alternately enlivened and cheered by the light, and covered with gloom and darkness: Consider the annually-returning seasons, when God alternately reneweth the face of the earth, and binds the fields and rivers in icy bands: Consider these works of God, I say, and then pronounce, whether they are great or not! “But lo, these are [but] parts of his ways; and how little a portion is heard of him!” ¹²

And if these works of God, which have now been hinted at, are great, and proclaim an all-powerful Being; what do those innumerable worlds do, which we behold revolving about us in such an admirable order! Who made those two great lights, the one of which rules by day, and the other by night? Who made the stars also? Who, those numerous, immense globes, compared to some of which, our earth is but as an atom, and our ocean as a drop of the bucket? Whose breath gave them all being? Whose hand gives them their motions? Who directs their courses? Who makes them know their proper places and distances, so as not to jostle, and wrack world on world? Whose hand constantly maintains their order, and sustains them in being? When you consider these things, surely you cannot avoid exclaiming,—“Great—are thy works, Lord God Almighty!” “For [verily] the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead.” ¹³

But the works of God may come under another, and a mixed consideration, if I may so express it; I mean, as they are the doings of Him who is the righteous. ¹⁴ Sovereign of the world, as well as the Creator of it, and the Lord of nature. In which respect they are also great and illustrious; and equally so, perhaps, whether we consider the works of God’s righteous severity, or his works of mercy and goodness.

God’s works of judgment, which have been abroad, and made manifest in the earth, from one generation to another, may justly be termed great. Was not that, one such work, for example, when God rained fire and brimstone out of heaven, and consumed those wicked cities, Sodom and Gomorrha; and when the ground on which they stood, was sunk, doubtless by n earthquake, to a standing nauseous pool, as at this day? Was not that another such work, when he sent his Angel, and by him, destroyed in one night, such a vast multitude in the Assyrian camp? Was not that another, when he destroyed Pharaoh and his mighty host in the red sea?—that same Pharaoh, whom he raised up, for to shew in him his power, and that his name might be declared throughout all the earth?” ¹⁵ How many mighty works, of a similar nature to these, has God wrought? And what desolation has he made in the earth, in a way of judgment, since the foundations thereof were laid by him! But how great, more especially, was that work of God, when the fountains of the great deep were broken up? When the waters arose above the tops of the tallest mountains, and the flood of his anger came “upon the world of the ungodly, and swept them all away!”

But God’s works of goodness and kindness are not less great and illustrious, from age to age, than those of his just severity. The preservation of Lot, whose righteous soul was grieved with the filthy conversation of the wicked; and the preservation of Noah, a preacher of righteousness, with his family, in the ark, from whom the depopulated world was re-peopled after the deluge; these, I say, were great works of kindness and mercy. And was not that another such, when he led his chosen people like a flock out of Egypt, directing their march by a cloud by day, and a pillar of fire by night; till, at this command, the sea retired, and rose as a wall on either side of them, to let them pass? Was not that another work of great kindness to his chosen people, though attended with terror to them, when he gave them his laws and statutes at Sinai? When the mountain trembled and quaked; “and all the people saw the thundering, and the lightnings, and the noise of the trumpet, and the mountain smoaking; and—removed, and stood afar off?” ¹⁶ But to arise still higher; if the giving of the law by Moses his servant, and by the ministration of angels, was a great work of God’s kindness; how much greater is that of his giving the gospel of peace to the world, by his Son Jesus Christ, who is “made so much better than the angels, as he hath by inheritance obtained a more excellent name than they”? Is not the redemption of this sinful, apostate world, the work of God? or is it not emphatically a great one? Without controversy, great is this work of God, this mystery of godliness, which angels desire to look into! And at which not only hell, but heaven itself, and all that is therein, stands astonished, excepting Him whose work it is; and whom “the heaven, and the heavens of heavens cannot contain”!

There are other great things, both in the way of judgment and of mercy to be accomplished upon this stage, before the scene is closed. We have, perhaps, not seen as yet half the acts of this mighty drama. But we know the principal contents, and chief heads of the whole, by reflecting upon what is actually past and looking into that “sure word of prophecy” which shines as a light in a dark place, until the several great days and periods dawn in succession, and the “day-star [at length] arises in our hearts”. The chief articles and circumstances of the plot, if I may so express it, and the winding up of the whole, are in general made known to us by revelation. Babylon the great shall be utterly destroyed; which, surely, will appear to be a great work, whenever it is accomplished. God hath not utterly and finally cast away his ancient people Israel; they shall be recalled from their several and wide dispersions: And this work, which God will surely effect by his power and providence, will be equally great. It was not said in vain, “I will give thee the heathen for thine inheritance; and the uttermost parts of the earth for thy possession”; but when all Israel shall be saved, the fullness of the gentiles shall also come in; and there shall be “one fold and one shepherd”; and “every tongue shall confess that Jesus Christ is Lord, to the glory of God, the Father.

But how great, beyond expression, beyond conception, will the conclusion of this drama of ages be! When all the numerous actors shall appear before the visible Representative and “Image of the invisible God ”, ¹⁷ to receive his life-giving plaudit, or to be hiss’d and frown’d into perdition! When those who have acted their part ill, shall mix their cries and wailings in horrid discord, with the triumphant songs ¹⁸ and Hosanna’s of the redeemed, who have acted well; with the voice of the arch-angel and with the trump of God! When the scenes, the stage, and the mighty theatre itself, shall all drop and fall together!—I leave it to you to judge, whether these works of God will be great, or little!

To me it appears, that whether we contemplate the works of God in the natural, or in the moral world; or at once view them in that twofold light, in which I have now been considering them; whether we reflect upon those of them which are already accomplished, or look forward to those which shall infallibly be accomplished hereafter; still we cannot but exclaim—“Great—are thy works Lord God Almighty!” Nor will I lessen and debase these works of God, even so much as to ask, What comparison there is betwixt them, and the most august of those which are done by men, by the kings and potentates of the earth; to which trifles we sometimes ascribe grandeur and dignity!

PART II.

Of the marvelous, unsearchable nature of God’s Works.

It is now time for us to consider the wonderful nature of God’s works: For they are not only great, but marvelous!—“Marvelous are thy works, Lord God almighty!”—They may, indeed, be said to be marvelous, only in respect of their greatness; since no contemplative man can avoid being astonished at them, considered merely in this view. But they are also marvelous in another respect; viz. as we cannot penetrate into, or fully comprehend them, by reason of the narrowness of our capacities. ¹⁹ We can form no adequate, I had almost said absolutely, no conception at all, of creation, the first and original work of God. And it is but a little way that we can see into the nature and causes and reasons of things; the means and methods and ends, by and for which, many events are bro’t about both in the natural and moral world. As none can by searching “find out the Almighty unto perfection”; so neither can any perfectly understand and comprehend his works, even the least of them; and much less the greatest. “My thoughts are not your thoughts, neither are your ways, my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my tho’ts than your thoughts”. ²⁰ I know there are not wanting men, who pretend to have a thorough understanding of these matters; of almost all the works of nature and providence. But whether they are to be accounted wise men, or fools who know nothing as they ought to know it, we may learn in part from Solomon’s reflections upon this head: “I said I will be wise, but it was far from me,” says he. “That which is far off, and exceeding deep, who can find it out? I applied mine heart to know and to search, and to seek out wisdom, and the reason of things’ ²¹ —When I applied mine heart to know wisdom, and to see the business that is done upon the earth—then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek it out, yet he shall not find it; yea farther, though a wise man think to know it, yet shall he not be able to find it.” ²² If a wise man cannot find out the work of God, it would be strange if fools could; nor, indeed, is there any greater evidence of folly, than the pretence of having done it. There is a reflection of much the same nature with this of Solomon, in the book of Job: “Which doeth great things, past finding out, yea, and wonders without number.” ²³ “He is wise in heart, and mighty in strength—which removeth the mountains, and they know not which overturneth them in his anger: which shaketh the earth out of her place, and the pillars of heaven tremble: which commandeth the sun, and it riseth not; and sealeth up the stars: which alone spreadeth out the heavens, and treadeth upon the waves of the sea: which maketh Arcturus, Orion, and the Pleiades, and the chambers of the south.” ²⁴

There is, indeed, such a thing as natural philosophy, which is of great use both to the purposes of life and godliness; and which, therefore, well deserves to be cultivated. However, the whole of what goes by that name, seems to be no more than the observing of facts, their succession and order; and reducing them to a general analogy; to certain established rules, and a settled course and series of events; called the laws of nature, from their steadiness and constancy. This, I say, seems to comprehend the whole of what we usually call natural philosophy. But after all the improvements that have been made herein, how many things are there in the natural world, which never have been, and perhaps never will be, reduced to any such general analogy, or to the common known laws of nature? How many phenomena are there, which we may call the irregulars, the anomalies, and heteroclites in the grammar, in the great book and language of nature, by which God speaks to us as really, as by his written oracles? Were the laws of comets, of inundations, of earthquakes, of meteors, of tempests, of the aurora borealis, of monstrous births? Were the particular laws and causes of these, and of a thousand other phenomena, I say, ever plainly discovered? I mean, so that they could be methodically calculated, foretold, and accounted for, as we calculate, foretell and account for common tides, eclipses, &c? No, surely; this has never been done by the greatest philosophers, with any tolerable degree of certainty and precision; tho’ there have been very ingenious, and even probable hypothesis concerning some of these phenomena. However, their causes and laws still remain very much in the dark: which may be owing, in part, to our not having critically observed a sufficient number of facts in each kind, from whence to draw general conclusions, and on which to form theories. For there is doubtless as regular an order and connection of these facts and effects, in nature, whether actually seen and known by us or not; and therefore as truly a course of nature with respect to them, as there is of, and with respect to, the most common and familiar. But this connection and order is, as yet, too recondite and hidden for human penetration, so that we can do but little more than form conjectures about these things. These works of God may, therefore, justly be called marvelous, past finding out; and these wonders of nature are also without number.

But upon supposition that all those works of God, which we call the works of nature, could be brought to a common analogy, and methodically arranged under certain known laws, as some of them are, so as to admit of a solution as plainly, and in the same sense, that eclipses, common tides, or any other natural phenomena do; even upon this supposition, I say, our knowledge would still be very imperfect; and the works of God, still marvelous to us. For it is to be remembered, that these general laws, by which we think to account for all other things, are themselves mysterious and inexplicable. Who, for example, can, without vanity and presumption, pretend to understand the great law of gravitation; the most general and extensive one, which we know of in nature? Who, I say, can, without the utmost vanity and presumption pretend to a thorough understanding of this law? Especially after a Newton has confessed his ignorance of it; and expressed his doubts, whether it were the effect of God’s immediate power, operating regularly upon every particle of matter throughout the universe; or whether it were the effect of some intermediate, natural cause, unknown to us? Some subtle medium pervading all natural bodies and substances? And though the latter were known to be the case, still the same, or rather a greater difficulty would recur, respecting that prior, and natural cause; and so on in infinitum; or, at least, ‘till we come to that great First Cause and Agent, who is the “least understood” of all things. For He must needs be more incomprehensible even than any of his marvelous works, since our first knowledge of Him, is learnt from them.

What is said above concerning the law of gravitation, is equally applicable to all others, which we call natural causes, or laws of nature: They are all really incomprehensible. We can no more penetrate into the true reason why a spark of fire, rather than a drop of water, should cause an explosion when dropped on powder; than we can tell why a stone, left to itself in the air, should fall, rather than ascend: i.e. we cannot do it at all. Thus it is as to all natural causes in general. So that, as was intimated above, our knowledge would be very imperfect, even though we could easily reduce all the phenomena in the natural world, to known, general laws; as it is certain we cannot. We should then know nothing but facts and effects, their regular succession and order. For though we speak of the natural, visible causes of many things; yet these causes seem to be plainly effects themselves; and the real cause of them, and of all things, is hidden, quite veiled from mortal fight; “though He be not far from every one of us.” ²⁵ “Behold, we go forward, but He is not [visibly] there; and backward; but we cannot perceive Him: On the left hand, where He doth work, but we cannot behold Him: He hideth Himself on the right hand, that we cannot see Him. But He knoweth the way that we take!” ²⁶

That cause which acts thus regularly, mightily, and marvelously, every-where; must needs be all-wise, all-powerful, and omnipresent: And into His incomprehensible agency, non-pluss’d philosophy itself must ultimately resolve all natural effects, together with their apparent, visible causes.

So that the whole natural world, is really nothing but one great wonder and mystery. It is not only those which we, in common language, call the great works of God, that are marvelous and inscrutable; but the least of them also. We are even an astonishment to ourselves. For we are “fearfully and wonderfully made: Marvelous are thy works, and that my soul knoweth right well! My substance was not hid from thee, when I was made in secret, and curiously wrought—Thine eye did see my substance yet being unperfect, and in thy book all my members were written, which in continuance were fashioned!”— ²⁷ The most common, the least, and the most inconsiderable effects of God’s power, which we behold, baffle human wisdom and penetration. A flower of the field, which springs up in the morning, and at night is withered; the mite that is undiscernable to the naked eye; every atom or mote that flies in the sun-beams, or is wafted by the breeze, contains marvels and wonders enough to non-pluss the greatest sage. These are all the works of God; and all marvelous: And tho’ we do not call them great; yet the least of them proclaims the wisdom, the eternal power and god-head, of the Creator.

The works of God, as he is the moral ²⁸ Governor of the world, are also marvelous and unsearchable; at least many of them are so. The second, or the new birth, which is of the Spirit, and which we are all so much concerned to experience, is not less mysterious than the first. For “as thou knowest not what is the way of the Spirit, nor how the bones do grow in the womb of her that is with child; even so thou knowest not the works of God who maketh all;” and by whom we are “created a-new in Christ Jesus”. And altho’ our Saviour cautioned Nichodemus not to “marvel” at his saying. “Ye must be born again”; yet he immediately compares this mysterious work of the Spirit, to one of the visible effects of God’s invisible power in the natural world; which tho’ one of the most common, is yet truly wonderful—“The wind bloweth where it listeth, says he, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit”, ²⁹ of that Spirit, which is ever operating both in the kingdom of nature, and of grace. For we may apply to all these operations and effects, however different they may seem, what the apostle says of the different kinds of miraculous gifts in that age of the church—“All these worketh that one and the self-same spirit”. ³⁰

The dispensations of God’s providence towards mankind, have all some-what that is mysterious and incomprehensible in them. We cannot see into all the connections and dependences of things and events in the moral world; so as to give a clear account and solution of them. Difficulties and objections will remain, thro’ our ignorance and short-sightedness, against the scheme and methods of God’s dealing with the children of men, after puzzled theology has done its best. In which respect it is said, that “clouds and darkness are round about Him,” altho’ “righteousness and judgment are the habitation of his throne” ³¹ Amongst the marvelous, unsearchable dispensations of God to the world, considered as the moral Governor of it; we may particularly reckon our being subjected to sorrow, pain and death, “through the offence of one;” and our restoration to happiness and life eternal, by the obedience unto death of a far Greater, “the Lord from heaven:” God’s calling the Jews of old to be his peculiar people; their rejection, with the circumstances attending it; and their preservation in their present dispersed state: The sufferings to which good men are sometimes subjected, while the wicked are prospered, and “flourish like a green bay-tree:” The utter overthrow and ruin of some wicked nations, while some others, to appearance as wicked, if not more so, are preserved, and favoured with the smiles of providence. These and many other dispensations of providence, both past and future, we cannot penetrate to the bottom of, or clearly see into. So that whether we consider God’s natural works, or his moral; or consider his works at once in both these lights, they are not only great, but marvelous. “No heart can think of these things worthily: and who is able to conceive his ways? It is a tempest which no man can see; for the most part of his works are hid. Who can declare the works of his justice? Or who can endure them? For his covenant is afar off, and the trial of all things is in the end.” ³² Whether, therefore, you are a true philosopher, a true Christian, or both, as St. Paul was, still you must adopt his language?—“O the depth of the riches, both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? Or who hath been his counselor? Or who hath first given unto him, and it shall be recompenced to him again? For of him, and through him, and to him are all things: To whom be glory for ever Amen!” ³³

PART III.

Of the moral Perfections and Government of God.

But though human wisdom cannot scan or comprehend the great and marvelous works of God; yet we do, or may know so much, both of Him and them, as may serve the ends of practical religion; which is the end of man.—So that though we should guard against vanity on one hand, yet we should equally guard against false modesty, or skepticism on the other. We are not shut up in a vast, dark labyrinth, without any crevice or clue at all. We see at least some glimmerings of light; and if Theseus-like, we follow the club which is actually given us, it will lead us out of this darkness into open and endless day. But not to dwell upon metaphor and allusion: God gives us such notices of himself by his works, by the course of his providence, by our reason, and by his word, that though we must confess our ignorance of innumerable things, still we may say with confidence—“Just and true are thy ways, thou King of saints!”—“Thou only art holy!”—“Thy judgments are made manifest!”

Amidst all our darkness and ignorance, we see enough, unless we are willfully blind, to convince us, That God is a moral Governor; or that a moral government is actually established, and gradually carrying on in the world; and that we ourselves are the subjects of it. Had we only the light of nature to direct us, we might by properly following it, conclude with a good degree of certainty, That God is a beneficent, true, and righteous being; the patron of good men, and the enemy of the wicked; and one who will, sooner or later, give to every man according to his deeds. For is not the Creator, and Upholder, also the Lord and Judge, of all? Or “shall not the Judge of all the earth do right!”—“The work of a man shall he render unto him, and cause every man to find according to his ways. Yea, surely, God will not do wickedly, neither will the Almighty pervert judgment! Who hath given him a charge over the earth? Or who hath disposed the whole world!” Thou these words are found in one of the books of revelation, yet the passage is really the language of nature: Nor, indeed, do I remember that any have supposed that Elihu who utters them, was inspired. These are the sentiments which naturally arise in an improved, virtuous mind, upon contemplating the works of God; the great, independent Being, and source of all things.

The moral perfections which we usually ascribe to God, seem to have a connection with those natural ones, which must necessarily belong to the original cause of all things; particularly with independency, or self-sufficiency, infinite wisdom, and unbounded power. It is scarce, if at all possible, to conceive of that Being who has these natural perfections, to be false, cruel, or unjust; or to be otherwise than faithful and true, holy and righteous. So that these latter attributes are, in some sense, deducible from the former. But this argument, usually called by metaphysicians, the argument a priori; this argument, I say, in conjunction with some others, will appear conclusive to every thoughtful and honest man: I mean, particularly, those arguments which may be drawn from the moral nature which God has given us; from the consciousness we have of right and wrong; from the law written in our hearts; from our immediate sense of good and of ill desert; and from the vestiges and traces of goodness and righteousness, which we plainly see in the constitution, and in the course of nature; and the dispensations of God’s providence towards men. For although the judgments ³⁴ of God are not now made manifest in so great a degree as they will be at that period, to which the passage my discourse is grounded upon, relates; yet they are discoverable in some degree at present, by what we daily see and experience. Although there may be room left for men of perverse and corrupt minds to cavil against, there is really none for men of fair, ingenuous minds to doubt of, much less to deny, the morality of the government we are now under, the things which have been just hinted at above, and for a particular discussion of which, there is not time, being duly considered.

However, I must just observe, That as the light of nature shows the world to be under a moral government and Governor, faithful, good, and righteous; so revelation, not only sometimes asserts this, but always supposes, and takes it for granted, as the foundation and ground-work of all; as the basis on which the whole fabric stands. The whole scheme of our redemption by Christ, from first to last, in all its parts, is grounded upon this supposition. For certainly the Christian revelation presupposes mankind to be antecedently under the righteous government of God, and accountable to him for their actions,; since it proposes a method for our escaping the punishment due to the transgressors of His laws. It supposes God to be good and merciful; since this very method of salvation for sinners, could originate in nothing but goodness and mercy—[“God so loved the world, that he gave his only begotten Son,” &c.—] It either asserts, or takes it for granted, that God does, in the course of his providence, even in all ages, reward and punish here, in some degree, the good and the wicked respectively, both individuals and whole communities. But the Christian revelation is more especially a confirmation of the morality of God’s government, as it so expressly teaches us, That there is a time of retribution approaching, wherein the righteous shall receive a glorious recompense of reward; and the wicked, the punishment which their sins deserve, though delayed for a season; and all men in general, receive the things done in the body, whether good or bad. This will be the completion and perfection of that moral scheme and plan, which is already established; which is carrying into execution from age to age; and which is plainly discernable to those who are not loth to see and acknowledge it; discernable, even from our own frame and constitution, and from every day’s experience. For we find a law of righteousness written on our hearts, though we may try to expunge and disannul it, by reason of the law of sin that is in our members, and which wars against it. We find ourselves entrusted in some sense, by the Author of our being, with our own happiness; we find that virtue is the road to felicity; and vice, to misery here. Nor is there the least presumption in reason, against the general doctrine of revelation, That our good and bad deeds, or at least the effects of them, shall follow us into another state, where this moral scheme shall appear in its perfection, both in the goodness, and in the righteous severity of God. For there may be certain grand periods in the moral, as well as in the natural world; both a seed-time, and a time of harvest; in the latter of which, he that has before “sowed to the flesh, shall of the flesh reap corruption;” and he that hath “sowed to the spirit, shall of the spirit reap everlasting life.” And you know who has said in this allegorical way,—“The harvest is the end of the world,” &c.

PART IV.

Of our Obligation to fear, glorify and worship God.

This passage of scripture leads us, in the next place, to consider the obligation which we are under to fear, glorify and worship God; which obligation results from his perfections, and the relation in which he stands towards us—“Who shall not fear thee, O Lord, and glorify thy name?—All nations shall come and worship before thee”. And who can doubt his obligation to do thus, if God is such a Being as he has been imperfectly represented to be, in the foregoing parts of this discourse? If he is indeed the “Lord God almighty”? If he is the “King of Saints”? if his ways are all “just and true” if he “only is holy”? if his “judgments” are, and will be, thus “made manifest”? What man? What nation, shall not fear, adore and worship a Being, so gloriously great, powerful, just and good!

There is One, and but One, to be feared. And certainly you can be in no doubt, Who that One is. There is a harmony and uniformity of design visible in the works of nature and providence, which shows that all originally proceeds from, and is governed by ONE: Which dictate of nature, or reason, is abundantly ratified and confirmed by revelation. For it is as clearly and expressly declared, That there is but “One God”, as it is that there is but “one Mediator between God and men”: ³⁵ as plainly, That there is but One God, the Father, of whom are all things”, as that there is but “One Lord, Jesus Christ”. ³⁶ And the most distinguishing title or characteristic of this One God, in the New Testament, is, “The God and Father of our Lord Jesus Christ”. ³⁷ He, undoubtedly it is, that exclusively of all other beings, is here styled the “Lord God Almighty”, the “King of Saints”; and of whom it is said, that He “only is holy”, &c. And certainly it is equally our duty and our interest to fear, glorify and obey, this “One Lawgiver, who is able to save and to destroy”; ³⁸ the “Father of all, who is above all, and thro’ all, and in us all”; ³⁹ who is God omnipresent, even “from everlasting to everlasting”. Is it not altogether reasonable for us, weak, dependent, imperfect creatures, to reverence, worship, and obey Him that made us, and all things? Him, in whom “we live, and move, and have our being? Him, in whom all conceivable perfections, whether natural or moral, are united, even in an infinite degree; (if it be not a solecism to speak of degrees in infinity, and perfection) and who governs the universe in the exercise of these perfections? Men who do not thus fear and serve God, must counteract their own nature; I mean their rational, intellectual and moral nature, the light and dictates of their own consciences. For they cannot but see and feel, in some degree at least, that they ought to do thus; that they are under an indispensable obligation, in point of reason and fitness, as well as interest, to do it; so that, if they do it not, but the contrary, they must needs be “without excuse”, and “condemned of themselves”.

It is no sooner known that there is really such a glorious Being existing, than every man’s own heart, even antecedently to any formal, rational process, tells him in general what his duty is; what is the proper, practical inference; how he ought to stand affected towards God; and what part he has to act. And if men will but duly consider their own frame and make, their reason will, upon a little reflection, ratify these first dictates of their hearts and consciences. Are we not so constituted by the Author of our being, that great power excites a certain awe in us, unless we are, or at least imagine ourselves to be, more powerful than He, in whom we observe it? Does not a common man almost shudder at the thoughts of a giant; one of the sons of Anak, even tho’ he knows he is long since dead, and can do him no harm? Does not superior wisdom amongst men, naturally attract respect and reverence? I mean, from all who have themselves wisdom enough to discern it? Is not this our reverence of superior wisdom heightened, when that wisdom is in conjunction with veracity, and justice duly tempered with goodness and mercy? I mean, so as not to degenerate into cruelty on one hand, nor into any childish weaknesses on the other? Is not our reverence still heightened, when these qualities are found in age? In one, whose head was hoary, even before we saw the light? Is it not still increased, if this same person is our prince and lawgiver, and one on whose protection we depend? (a supposition which, God be praised! We may now make with some propriety—) Yea, would not our reverence of him be still greater, if we were in his presence, and under his eye, than while he is absent from us, or we from him? Yea, I will ask once more, whether our respect and reverence to such an earthly sovereign, would not be greater, if we actually saw him exerting his great and good qualities, in redressing the wrongs of his subjects; in punishing the evil and rebellious, and protecting and patronizing the good; than while we only believe or hear that he does thus, as occasion and opportunity are offered? If I were not almost tired with asking, and you, perhaps, with hearing questions, I would still ask, whether, all these qualities, being united in the same person, and all these circumstances concurring to heighten our esteem and reverence, we should not, of course, resign ourselves up to the will of their object, and cheerfully obey him; thinking ourselves happy in his favour, ⁴⁰ and dreading the thoughts of his just displeasure as one of the greatest of evils? I presume there is no man, who understands these questions, which are not indeed difficult to be comprehended, but what would answer them all in the affirmative, if he sincerely spoke the dictates of his heart, without indulging to chicanery, and to the making of subtle evasions. It would evidently be fit and reasonable for us to be affected towards such a person as has been described, in the manner above expressed; and you would think that man very unreasonable, a kind of monster notwithstanding his human shape, who did not thus reverence, and thus demean himself towards, so great and good a personage, standing in such a relation towards him.

Here, then, you have the ground-work, and principles of religion in your own frame and constitution; so that the longer you reflect, the more reason you will see to fear, and adore God, and to keep his commandments. For is there any being so powerful as the “Lord God Almighty?” Is there any one so wise as the “only wise God?” anyone so righteous and faithful as He, all whose ways are “just and true?” any other so pure and spotless as He, who “only is holy?” Any one so venerable in respect of his years and age, as the “Ancient of days,” who “was, and is, and is to come?” Is there any one so properly our sovereign, and lawgiver, as the “King of saints,” whose “kingdom ruleth over all?” anyone who is “through all, and in us all?” In sine, is there any one, whose judgments, and effects of them, are and will be made so manifest before our eyes, as His, who is “the Judge of all the earth?” His, whose providence now governs the world, and who will hereafter judge it “in righteousness, by that man whom He hath ordained”?—Who then shall not fear and reverence? Who, not glorify and praise? Who, not obey, Him? Shall not all nations come and worship before him, before whom “all nations are as nothing;” and “Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering!” ⁴¹ Your obligation thus to fear, glorify and worship the great God, results so immediately and plainly from his nature, and your own, and the relation in which he stands towards you, that you must, I had almost said, uncreate your Creator or yourselves, and thereby destroy this relation, before your reason will absolve your from such obligation. But what I intend is, that while God is God, and men are men, they are bound by all the ties of reason religiously to fear, and worship, and obey Him.

There are some things, even at first view so plain and obvious to fair and honest minds, as almost to preclude any reasoning or augmentation concerning them. The obligations to practical religion in general, supposing there is really a God, seem to be of this kind. They can scarce be made plainer by reasoning, than they are without it; as the sun will not become the more visible to a man who opens his yes, by all the reasoning’s of philosophers about it. Accordingly, in the passage of scripture now under consideration, there is no formal ratiocination; but only a warm, devout and rapturous exclamation, the natural dictate of a good heart, and which will immediately find its way to the hearts and consciences of all men, who have not very grossly corrupted and debauched their own nature—“Who shall not fear thee, O Lord, and glorify thy name.”—“All nations shall come and worship before thee!”—However, there is, I suppose, somewhat of the prophetic kind in these last words: They do not only express what is right and fitting; but also suggest what shall eventually come to pass, after God’s judgments are made manifest in the original sense of the passage; that sense which was mentioned in the introductory part of this discourse. For all nations shall actually come and worship before God, when Babylon the great is destroyed.

The obligations we are under in general religiously to reverence, worship and obey God, being, as I suppose, sufficiently evident: it may be proper to subjoin here, hat God’s holy word ought to be the rule of the worship, service and obedience which we pay to him. How greatly the Christian religion has been, and still is corrupted, in most countries where it is professed, even to the introduction of the grossest superstitions and idolatries, there is neither time nor occasion now particularly to mention. It becomes us to take heed that we do not ourselves add to, or even countenance, in any degree, these corruptions. Especially if we have any well-grounded persuasion upon our minds, what is intended in the new testament by Babylon, that “mother of harlots and abominations,” we should keep at a distance from her; for God will, sooner or later, make her plagues wonderful, as well as manifest. “What concord hath Christ with Belial, says St. Paul: ⁴² —And what agreement hath the temple of God with idols?”—“Wherefore come out from among them, and be ye separate, saith the Lord; and touch not the unclean thing, and I will receive you; and will be a Father unto you, and ye shall be my sons and daughters saith the Lord Almighty.” A corrupt and idolatrous church is not the less to be separated from, because she dishonors Christ and his religion by calling herself after his worthy name: And it well deserves to be remarked, That St. John, in the midst of the visions which he had of the woes coming in succession upon Babylon, now “become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird,” ⁴³ tells us that he heard a “voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.” ⁴⁴

I hope, I shall give no just ground of offence to any, (which I should be very loth to do) by adding here, That for the same general reason that we ought not to go wholly over to that apostate church which the scriptures sometimes intend by the name Babylon, we ought not to conform to, or symbolize with her, in any of her corruptions, and idolatrous usages: but to keep at as great a distance from them as possible, by strictly adhering to the holy scriptures in doctrine, discipline, worship and practice. Nor does this seem to me to be a needless caveat, even in any protestant country whatever: For I am verily persuaded that there is not now, nor has been for many generations past, any national church, wholly and absolutely free from these corruptions. Notwithstanding our boasted reformation, it is, alas! But too evident that we are not yet past that long, dark and corrupt period of the Christian world, to which St. John refers, when speaking of mystical Babylon he says, That “All Nations had drunk of the wine of the wrath of her fornication; and that the Kings of the earth had committed fornication ⁴⁵ with her”. ⁴⁶ We should therefore conform to our Bibles, whatever becomes of the decrees of councils, popes or kings; tho’ they should, like one of the ancient kings of literal Babylon, set up their golden images and idols, and command us to “fall down and worship, at what time we hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music”; ⁴⁷ yea, tho’ they should point us to their “furnaces, heated one seven times hotter than they were wont to be heat”. ⁴⁸ We read of a still more terrible fire, into which the “beast” shall be cast, “and with him the false prophet that worketh miracles before hi, with which he deceiveth them that receive the mark of the beast, and them that worship his image”. ⁴⁹ But blessed is he that feareth, and glorifieth, and patiently worshipeth the “Lord God almighty”, the “King of Saints”, according to his word and institutions; even he that doeth His commandments, “that he may have right to the tree of life, and may enter in thro’ the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murders, and idolaters, and whosoever loveth and maketh a lie. ⁵⁰

PART V.

Practical Reflections upon the Subject, relative to the Occasion.

But it is perhaps more than time for me to proceed to the practical part of my discourse; and to apply the subject to ourselves and the present occasion. We have lately had a very striking and awakening memento, or rather example, of the greatness, and the marvelous nature of God’s works; when this continent, for eight or nine hundred miles together, with the neighbouring islands, and the Atlantic ocean, were t once shaken, and thrown into convulsions. That this is truly the work of God, and that it is both a great and marvelous one, I suppose I need not go about to prove to you, after what has been said above. Indeed, if I mistake not, you all discover’d plainly enough, that this was your sense of it, at the time of this event, to say nothing of what you have done since, or do at present.

You think then, that an Earthquake is one of the mighty works of God; You think justly. And whenever you behold, or experience these his great and marvelous works, it may well excite your fear of him: for how gloriously terrible in majesty is that Being, who is able to produce such astonishing effects! But shall I tell you, that you every day behold greater works than these? Far more illustrious displays and manifestations of the power of God? This is really the truth. Did not God create the whole earth? Does he not daily uphold it in being, with all that it contains? And is not the creating and upholding the whole, a far greater work than shaking and removing a small part of it? Certainly it is. You can, therefore, never look upon the earth even when it does not quake, without being silently admonished to fear and obey him that made it; as truly admonished to do so, as when the “pillars of heaven tremble”, and the “highest gives his voice”; tho’ some may, perhaps, have never attended to this silent and constant admonition. But when you extend your views beyond this earth, to the numerous worlds around; when you look up in a serene night, and attentively behold this gloriously “dreadful All”; when you see “worlds on worlds,” and systems on systems “composing one universe;” when you seriously contemplate Him, whose hand once form’d, and still grasps, and moves, and directs this stupendous and amazing Whole; whenever you do thus, I say, you cannot but think even an earthquake, or the earth itself, comparatively speaking, a little work; a far less, than innumerable others. One principal reason why an earthquake appears to be such a great and stupendous work as it does to most people, is because instead of enlarging their minds by contemplating objects that are truly great, they narrow them by attending only to little things; such toys and trifles, I mean, as are found in this world, the riches and vanities of it; the pomps, the thrones, the scepters and diamems of kings. It is not strange that they who can think such little things great, and admire them as being so; they whose thoughts are ever groveling on the ground on which they tread, and never ascend above it, it is not strange, I say, that such persons should be astonished at the grandeur of an earthquake, even though they had nothing to fear from such an event. For it must be confessed that there is nothing, I mean no merely natural occurrence or event in this world, which cn more properly be called great, than such an one. Abut to a contemplative man, as was intimated before, there are many other works of God, which still more fully declare his power and glory; and which are therefore to such men, louder calls to reverence and obey him; tho’ less calculated to minister terror and amazement.

When we behold, or reflect upon, the great and marvelous works of God, all-powerful, wise, holy, just and good the effect hereof should not be the exciting in us a fruitless admiration of, and astonishment at them; but the exciting in us a due reverence and esteem of Him, whose works they are; till from admiring them, we come to admire, to fear, to love nothing besides Him, the Lord God almighty, the King of saints, who only is holy. For all his works are little, in comparison of Him; and can claim no regard or notice, any farther than they may help to lead us to the knowledge, and to worthy conceptions of Him. And unless our thoughts are thus led to God from his works, so as to inspire us with the reverence, love and admiration of him, we had almost as good stare at puppet-shows, as contemplate the heavens.

An earthquake is indeed very peculiarly adapted to rouse and awaken the minds of the inconsiderate, and of those who forget God; and to beget in them that fear of him, which is “the beginning of wisdom”; more adapted to this end, even than the greater and more constant manifestations of his eternal power and godhead. This is evident from the effect: for many who disregard these constant displays of God’s power, and other perfections, from year to year, are yet alarmed by an earthquake, and impressed with a serious sense of religion. How many, who were perhaps never excited to fear God, by beholding the heavens, which declare his glory, “the moon and the stars which he has ordained,” have been excited hereto, b these late occurrences of his providence? Where is that sinner, so tho’tless, so stupid and abandoned, whose “flesh did not tremble for fear of God, and who was not afraid of his judgments,” when the earth so lately shook and trembled? Nor were these fears excited in them without the highest reason, when we reflect that God has often declared in his holy word, that earthquakes are, sometimes at least, sent in his righteous displeasure; not merely for the warning and admonition of some sinners, but for the destruction of others: And when we reflect what amazing desolation he has often actually wrought by hem in the earth! Some recent examples and instances whereof, we have indeed, now within a day or two, heard of in Europe. The particulars of which are so awful and terrible, that I shall not now enumerate them; for I have no inclination, were it in my power, to throw you in a panic; but only to reason calmly with you “of righteousness, temperance and judgment to come”; of your obligation to fear and obey Him, whose works are thus great and marvelous, and his judgments thus made manifest in the earth. ⁵¹ It is not only natural, but just and proper for wicked men to tremble and to be afraid, when God thus ariseth to shake terribly the earth, and his judgments are abroad in it. And if their own lives are spared, they ought not only to tremble at, but to learn righteousness from, these alarming events. This, thro’ the tender mercies of our God, is the case of those wicked men who are here present before Him, if there are any persons present, to whom that character belongs. Would to God, there were not!—

But upon the presumption that there are at least some such; (not an unnatural or uncharitable presumption, I conceive, considering the largeness of the assembly, and the present state of religion in the world) Upon this presumption, I say, let me be allowed to address myself briefly and seriously to such unhappy men; not as their enemy, God forbid! But as their friendly monitor—Let your hearts and tongues be filled with the high praises of God, that your lives have been thus graciously preserved; and that the thing which you so greatly and justly feared, not to say deserved, is not come upon you. What distress and anxiety were you lately in! Where, alas! And what would you now have been, had the earth opened her mouth and swallowed you up? Or had your falling houses crushed you to death? Examples of both of which, there have been many in former times, and some very lately. Had either of these been your own case, I say, where, and what would you now have been!—Wretched, and accursed of God, in that region of darkness and despair, where the rich man lift up his eyes being in torment! But in the time of your apparent danger, when “the sorrows of death compassed you, and the pains of hell gat “hold upon you,” ⁵² God who is long-suffering and rich in mercy, as well as holy and all-powerful, “inclined his ear;” ⁵³ and you are still among the living. What then will you “render unto the Lord for all his benefits towards you”? ⁵⁴ and particularly for this? Will you not now praise and glorify his name? The mariner (at his “wits end” while the storm beats upon him, and when every sleeper “awakes and calls upon his God:” the mariner, I say,) when the storm is over, blesses Him whom winds and seas obey, that he has escaped foundering and ship-wrack. Thus it becomes you to do, whom God has mercifully preserved when in at least equal perils by land. Did you not make your vows to him in the time of your distress? And will you now pay them? ⁵⁵ Will you not forever hereafter praise and reverence, worship and serve the Lord God Almighty, the King of saints, and the Preserver even of sinners, tho’ He who only is holy? Will you not now, at length, break off your sins by righteousness; and implore the forgiveness of them through him, in whom God is reconciling the world unto himself? Did you not resolve to do thus, in the late time of your terror and amazement? And will you not now perform these vows and engagements? Were there not some particular sins, that more especially then flew in your faces; & which you then more particularly resolved to forsake, if God should spare your lives? Were there not some particular duties, with the omission of which your consciences then especially accused you; and which you particularly resolved to practice for the future, if you should hae an opportunity for it? Your consciences, which are always the voice of God within you, were, I doubt not, then awake, and plainly told you the truth. It was no Delphic, ambiguous response, which they then gave; but one clear and distinct, convincing and infallible as the oracle of God. Remember, O man! What that great oracle, conscience, within thee, pronounced at that time; take the warning,, and obey the heavenly voice! Presume not to repeat those sins, with which it then charged you; nor to omit those duties, your former neglect of which then gave you disquietude.

It is not only melancholy, but astonishing, to observe how soon wicked men often get rid of their just fears and apprehensions of the divine displeasure, and break through their better resolutions, when they no longer see the rod of God held out, and shaken at them. They act as if they thought he then ceased to be that just, and holy, and almighty Being which they apprehended him to be, while they thought themselves in immediate danger of his judgments; as if they thought he was not “angry with the wicked every day”, but only when there are some alarming occurrences in the course of his providence; and so return to their former vices and impieties, almost as soon as the particular evils and dangers they apprehended, are removed. Suffer me therefore to warn you against this folly; and to beseech you, as you value the salvation of your souls, not to suffer that religious sense of things, which was lately awakened in you by these awful occurrences, to wear off; and so return to your old crimes. At the time of, or immediately after, the late earthquakes, did vicious men find in themselves any inclination to repeat their old sins; and to break the commandments of God? Did the drunkard then think of his bowl or bottle? Did the whoremonger and adulterer then find any disposition to perpetrate their horrid crimes? Did the thief at that time meditate future thefts and villainies? Did the man who was unjust in his commerce and dealings, then scheme and plan future fraud and injustice against his neighbor? Did the misers heart then repose itself on his god?—I mean his gold? Did he then “make gold his hope; and “say unto the fine gold, Thou art my confidence!” Did the profane swearer and blasphemer then ask God to damn either himself or his neighbor? I can hardly believe there was a man amongst us so intemperate, so lewd, so addicted to the hidden things of darkness and dishonesty, so devoted to his mammon, or so profane and impious, as to do thus at the mentioned time. No: how wicked soever some of you might possibly be; yet you all then feared God; or at least were afraid of him, and afraid to sin against him; because you then really believed him to be holy, just and almighty. The drunkard was then far from desiring to indulge to intemperance: The burning adulterer’s blood then ran cold in his veins: The thief would then have dropped the spoil from his hand; and he that stole, resolved to steal no more: The most zealous worshipper of mammon, then wished for a treasure in heaven: And the blasphemer’s oaths and curses, were turned into prayers and supplications. All, all then thought, that God was worthy to be feared, and glorified, to be worshipped and obeyed.

Well: Do you suppose that God is changed; and now become a different Being from what he so lately was, when he shook the earth, and caused the pillars of heaven to tremble? Do you imagine, because you do not now see these same manifestations of his power, justice and holiness, that of almighty he is now become weak! Of just, regardless of justice! Of holy, unholy! And consequently, that though he was lately so proper an object of your fear, yet he is no longer so; but that you may now safely contemn him? That you may trample upon his laws? That you may tread under foot his Son? That you may disregard his word, and profane his day? That you may neglect his worship, his institutions and ordinances, and despise his threatening’s? Can any man be so extravagantly foolish as to think thus! Verily, he is the Lord, and he “changeth not;” the “Father of lights, with whom there is no variableness, neither shadow of turning.” Tho’ the earth should never “tremble” again, he is always the same holy, righteous, powerful and jealous God, which you lately conceived him to be, when he “looked upon it”: He is the same when he dwells in the calm, and all nature smiles around, as when he “makes darkness his secret place,” and “flies upon the wings of the wind;” when he gives his voice in thunder, “a smoke going out of his nostrils, and fire out of his mouth, devouring!”

Take heed, therefore, that you do not suffer those just sentiments concerning the power and holiness of God, and your duty to him, which were lately awakened in you to be effaced; cherish and improve them; and let them be written on your hearts as with a pen of iron, and the point of a diamond; or as graven on the rock for ever. You ought certainly always to fear, always to glorify, always to worship and obey him, who is always almighty, always holy, always just, always present with you; even tho’ he should never manifest himself and his power to you in the same terrible manner. But you are to remember, that God may perhaps visit us with other, and far greater earthquakes, or with terrible and destructive inundations of the sea, as he has lately visited others, in divers places; or with other desolating judgments: For he never wants means and ways by which to punish the disobedient, even in this world. But, as was said before, tho’ his judgments should not now be made manifest in any of these ways; yet he is always the same glorious, righteous, almighty and terrible God; even “yesterday, to day and forever”. And he will most surely render to every man according as his work shall be, in the day that he has appointed for that end, whether it be near or remote. You should therefore have an habitual reverence of him upon your minds; such a one, as thro’ his grace and assistance, will always be productive of obedience and holiness in your lives. “As he which has called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy, for I am holy. And if ye call on the Father, who without respect of persons, judgeth according to every mans work, pass the time of your sojourning here in fear. ⁵⁶

“Happy is the man that feareth alway; but he that hardeneth his heart shall fall into mischief!” ⁵⁷ Happy, thrice happy are they, who ever religiously reverence, and sincerely obey almighty God; and who are the objects of his peculiar love and favor, thro’ the glorious Mediator of the new covenant. Miserable, beyond expression miserable are they, who are the objects of his righteous displeasure, thro’ sin; thro’ obstinate impenitence and unbelief. What real harm or evil can come nigh he former, shielded by that hand that “garnished the heavens”, and formed “the crooked serpent!’ ⁵⁸ What good can the latter expect, under his frown, whose “right hand shall teach him terrible things!” ⁵⁹ What worm can resist omnipotence! What craft can evade the justice of the all-wise and holy One! Or who fly from him who is omnipresent! If you can fly to the most distant parts of the earth or sea, he is there: if you ascend to the highest heaven, behold he is there, if you descend to the lowest hell, he is equally there! And wherever he is, he is always the same glorious almighty, wise and holy Being; the friend, the hope, the salvation of the good; the enemy, the terror, the destruction of the wicked! “When he giveth quietness, who then can make trouble? And when he hideth his face, who then can behold him? Whether it be “done against a nation, or against a man only?” ⁶⁰ Who then? what man? What nation shall not fear thee, O Lord, and glorify thy name! Shall not all nations come and worship before thee!—

I would willingly hope there may be some good effects of the late terrible earthquake, not only in this capital, where people have appeared to be so generally affected by it; but throughout the province; and indeed throughout these American plantations and colonies, as far at least as it extended. Without running into a common-place invective against the times, or pretending to give a detail of the sins and vices which are prevalent thro’out these British colonies, one may, I think, say with modesty, that there is ample room for, and therefore great need of, a general reformation of manners; even amongst persons of all orders and degrees, without any exception. This alarming occurrence of providence, is, in the nature of it, as a moral means, calculated to produce such an effect, such a reformation. And considering our lives are all thus mercifully preserved, one would willingly believe that God really meant it to us for good, that we might awake to righteousness and not sin; that we might be made partakers of his holiness hereby; and so become the suitable objects of, and in due time enjoy, his favour; that kind protection, and those smiles of his providence, which we at all times need, and, in some respects, more particularly at this.

To mention only one of these respects: We are, and have been for some time engaged in an unhappy, and hitherto, an unprosperous war with our French neighbours on the continent, and their Indian allies, supported and encouraged in their encroachments and depredations by the power of France: With which martial, though perfidious nation, a more general war seems to be now on the point of breaking out. Four ⁶¹ (that is, in short, all the late) expeditions made against them, for the securing of our territories, have proved unsuccessful; and not only unsuccessful, but some of them fatal to a considerable number of British subjects; and not only so, but some of them at least, very dishonourable to the British name and arms: Not to say anything of the great expense of these expeditions to the crown, and to these colonies.—How have these colonies lately bled! How are some of them still bleeding, by treacherous and savage hands! What scenes of violence! Of rapine! Of fire! Of murder! Especially on the frontiers of the southern colonies!

Now though we have not, that I know of, any reason to doubt of the justness of our cause, with reference to our enemies on the continent; yet from God’s fighting against us in his holy providence; from his thus defeating our attempts; from his thus giving our barbarian, and even worse than barbarian enemies, our blood to drink; from his making us appear, not only not formidable, but even contemptible and ridiculous in their eyes; so that they laugh, and “eat us up as they eat bread!”—From God’s thus fighting against us in his holy providence; from his thus defeating our attempts; from his thus giving our barbarian, and even worse than barbarian enemies, our blood to drink; from his making us appear, not only not formidable, but even contemptible and ridiculous in their eyes; so that they laugh, and “eat us up as they eat bread!”—From God’s thus fighting against us in his holy providence, I say, we have great reason to suspect that we do not stand right with him as a people that is called by his name; but that we have before made him our enemy, by fighting and rebelling against him. Who, indeed, can doubt but that this is the case, if he seriously reflects, how little there is of pure and undefiled religion amongst us? Or rather, how much there is of flagrant immorality, profaneness and irreligion, throughout these colonies? I say these things from my heart; and hope they will not be looked upon only as words of course: For I do not allow myself to trifle with my Maker, or to take his holy and venerable name in vain, even in a Sermon, which would not sanctify the deed. And there have been many other things of late years, in the course of divine providence towards us, besides those mentioned, which might justly make us fear, that God is greatly provoked at our sins.

The late visitation of his providence in the formidable earthquake, which extended almost throughout these British colonies, seems to me, if I can understand the language in which it speaks, to be a loud call to them all to consider of their ways; and to return to God by unfeigned repentance, and a general reformation. It is to be hoped, that none of them which have heard, will disregard the admonition; or so soon forget it as the same sort of warnings are forgotten in some of our West-India Islands, where they are more frequent; where there has been at least one, which should never be forgotten; and where, nevertheless, by what we hear, the wickedness of the people is increased to the very heavens, so that were not God’s mercies far above them, we might conclude that their utter ruin and destruction could not be long deferred! God forbid, that we on the continent should thus refuse to “hear the rod, and him that appointed it,” though we have been so gently chastised by it. It is to be hoped, that we shall be effectually taught by it, in conjunction with the other late corrective dispensations of divine providence, to fear the Lord God almighty, the King of Saints, who only is holy, whose works are great and marvelous, all whose ways are just and true, and whose judgments are at this time made so manifest in the earth; that so iniquity may not be our ruin, but that God, even our own God, may delight to bless and build us up; to prosper us against our enemies, instead of pulling us down, and destroying us by them. Who knows, but this may be one design of our good and gracious God, who is the governor among the nations, in visiting and admonishing us in this manner? If it is, we should surely concur and fall in with it, by turning every one of us from our transgressions; and this, even though our future and eternal interest were out of the question. For whatsoever is dear and valuable to us in this world, seems to be now at stake; and our ultimate dependence, you know, is upon God.

Should France throw over a considerable body of well disciplined and appointed troops into America, early in the spring, which seems not an improbable supposition, I almost tremble for the consequence, notwithstanding our numbers of raw men, however naturally-brave—Especially if our military operations on the continent, which God forbid! Instead of being conducted by wisdom and due caution, by zeal and patriotism, by integrity and a determined fortitude, should happen to be conducted by folly or rashness, by irresolution or party-spirit, by treachery or cowardice!—But perhaps any fears or suspicions of this sort, are perfectly chimerical and groundless; so that I shall say no more upon the point—

However, such is the present critical situation of our affairs, such the aspects of providence towards us, and so numerous our sins against heaven, that all who value their lives, liberties or estates, not to say their souls, had need to fear God, and thereby endeavour to secure his favour and protection. And had a voice that could be heard throughout these British governments, I would now lift it up like a trumpet; I would cry aloud and not spare—“Repent, repent;” fear God, and bring forth fruits meet for repentance!—“Then shall thy light break forth as the morning, and thine health shall spring forth speedily; and thy righteousness shall go before thee, and the glory of the Lord shall be thy reward. Then shalt thou call, and the Lord shall answer—Then shall thy light rise in obscurity, and thy darkness be as the noon-day. And the Lord shall guide thee continually” ⁶² —“But if we do not grieve, when God smiteth and chasteneth us; if we refuse to receive correction, and will not return to him; but “make our faces harder than a rock;” we may then justly fear that he will smite still harder; and chastise us, not with ships, but with scorpions. If we persevere in our disobedience, we may reasonably suppose, that he will repeat his stripes; and not only break the skin, and make us bleed a little; but that he will make us bleed in earnest; yea, that he will tread us in his anger, and trample us in his fury;” and (if I may go on with the scripture phraseology) that “our blood will be upon his garments,” till he has “stained all his raiment!” ⁶³ When we consider our demerits, we must acknowledge that God has hitherto corrected us with a Father’s hand; and, if I may so express it, has first mollified and bathed the rod with a salutary balsam, to heal the stripes which itself gave. Let us not, by our repeated transgressions, provoke him to dip it next in poison, that it may cause our wounds to fester to our very heart and vitals; and in the end prove mortal!

I tremble not only for my dear native country, when I consider the sins of it; but also for a certain European nation, which I will not mention by name: A nation blest with some peculiar advantages, civil and religious: A nation not much “exalted by righteousness,” for a long time past: A nation often admonished by providence, and sorely scourged: A nation often threatened even with utter ruin and destruction: A nation often almost miraculously preserved from ruin and destruction by her enemies, both foreign and domestic: And yet a nation where infidelity, irreligion, corruption and venality, and almost every kind of vice, seems to have been increasing all the time!—Will not almighty God, who “only is holy,” sooner or later “visit for these things? And will not “his soul be avenged on such a nation as this!” ⁶⁴

Let us, my Brethren, hearken to the word of admonition; I do not mean my own, but God’s. For his voice is loud and vocal, even in those dispensations of his providence, which are the occasion of our being assembled together in his house at this time: It is still sounding in our ears, unless we are like the deaf-adder that stoppeth her ear, and will not hear. The language of it is the same in general with that of God’s written word,—“Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord!” And if we duly attend to, and obey this voice of God, both in his word and in these visitations of his providence, he will surely “have mercy on us, and abundantly pardon;” for he is as good as great; and delighteth not in the death of sinners: Nor are the works of his mercy and loving-kindness, either less, or less numerous than those of his righteous severity, when his judgments are made manifest. Incline your ear therefore, and hear, and your soul shall live; ye shall eat that which is good, and your soul shall delight itself in fatness. We may justly hope for the smiles of divine providence, in giving us temporal prosperity, if we turn at God’s reproof, and fear, and worship, and serve him, according to the gospel of his Son, “in spirit and in truth.” Let us not mistake the nature of Christianity so widely, as to imagine that an idle, inoperative faith, or observing the external forms of religion, and crying. “The temple of the Lord,” will avail us without repentance towards God, and “faith that worketh by “love” to Him, to our Redeemer, and fellowmen, and an universal obedience to his commandments. Much less should we imagine, that we can recommend ourselves to the divine favour, by furious party-zeal in religious matters; by indulging to a censorious spirit, and setting at nought our Christian protestant brethren, whose lives are blameless, on account of differences in opinion. The day which is coming, and which will reveal the secrets of all hearts, will show that this is not the religion of Christ, but a contradiction to it; and that men who do thus, “know not what spirit they are of.” But not to digress.

Whether we shall be generally amended and reformed, and, in consequence hereof, enjoy the protection and smiles of divine providence, and outward prosperity, God only knows; tho’ this is what all good men desire and pray for: And whether their desires and prayers are answered or not; yet they themselves are secure and happy, even in the worst and most “perilous times”. Being such, we shall enjoy what is infinitely more to be desired than all temporal and worldly blessings together, the favour of almighty God, the King of saints, and a peaceful conscience; an happiness which the world can neither give nor take away. That sense of security which good men commonly enjoy, is of more value, especially in times of terror and distress to the wicked, than this and ten thousand other worlds together: And no man, surely, who knows what this means, would make the exchange! Need I then caution good men against anxiety, even in these evil days? What tho’ you see that iniquity abound, which may perhaps bring sore calamities upon us? Your treasure and hope are not in this world. What tho’ treacherous and barbarous nations are now ravaging our borders, and laying waste our country? What tho’ you hear of wars and rumours of wars, of earthquakes and inundations in divers places, the sea and the waves roaring? What tho’ religion is generally at so low an ebb in the world, even in protestant countries? What tho’ the idolatrous corrupters of Christianity, or mystical Babylon, should long triumph? What tho’ the souls of them which have been “slain for the word of God, and for the testimony which they held”, (seen by St. John “under the altar”) should still for some ages cry, “How long, O Lord, holy and true, dost thou not judge and avenge our blood on them “that dwell on the earth”! What tho’ all things, should wear even a much more gloomy aspect than they do at present?—Still you know, that the Lord God almighty, the King of saints reigneth; that he only is holy, that all his ways are just and true; that his judgments will sooner or later be made manifest; and that in his loving-kindness you are secure against all real harm, tho’ the earth and heavens were mixed in one common chaos? The King of saints will never leave nor forsake those, who are truly such. Why then, O son of Zion, should thy soul be cast down, or disquieted within thee, if thy God reigneth! Hope thou in him; for thou shalt yet, and forever praise him: “Lift up the hands that hang down, and the feeble knees”: And glory in this, that thou understandest and knowest Him, “who exerciseth loving-kindness, judgment and righteousness in the earth.” ⁶⁵ And

Let wicked men, if they regard their own happiness either in this world or another, turn their feet unto God’s testimonies, and be reconciled to Him thro’ him that died for us, the just for the unjust, that he might bring us unto God. Then shall you also taste and see that the Lord is indeed gracious; a very present help in trouble. For even when your flesh and heart shall fail you, he will be “the strength of your heart, and your portion forever!”

To conclude: Let those who truly fear God already, that King of saints who only is holy, daily endeavour, by his grace and assistance, to become more like him. Let the late visitations of his providence, awaken you to greater zeal and diligence in his service; that you may go on unto perfection. To which end, ever set before you, and aspire at a conformity to, the glorious example of your Redeemer; of him, “whom not having seen you love; and in whom ye greatly rejoice.” There are some virtues and graces, in which even many good men are very defective: Particularly those of meekness and patience under abuses and insults; charity and forbearance towards persons of a different persuasion in religious matters; and love to their personal enemies. Even many of those who ought surely to be “ensamples to the flock,” of these sublime and excellent virtues, sometimes seem to exhibit a very different example to it—However these are certainly Christian virtues, by whomsoever disregarded, or cultivated. And whatever difficulty may attend the exercise of them, we ought to learn them, and to improve in them, by contemplating the doctrine and example of the great “apostle and high priest of our profession”. These are some of his sublimest lessons of virtue and Christian perfection. Remember always, who and what you are; whose sons; whose disciples; to what world you stand related, with whom you are “joint heirs”, and what is the hope of your calling. Act with a greatness and dignity becoming your character, and glorious expectations. Be above little resentments, and even the provocations to great ones: Learn, sometimes at least, to silence calumny by silence: Return blessing for cursing, and good for evil, overcoming the latter by the former. If you are, or imagine your selves to be, wiser and stronger than the others, learn to “bear the infirmities of the weak”; to have “compassion upon the ignorant, and them that are out of the way”. Let your candor and good-will be extensive and conspicuous: Scorn all bigotry, party-spirit, and narrowness of mind in religious matters; and allow to all men that liberty herein, which you take yourselves, without hating or reviling them, merely because they differ from you in opinion. Yea, learn to love with a tender and unfeigned charity, your most malicious and abusive enemies—So shall you act up to your holy profession; so shall you be followers of them who thro’ faith and patience inherit the promises; so shall you act suitably to the relation in which you stand to Jesus Christ “the Son of the living God”, who “is not ashamed to call you brethren:” And so shall you be emphatically the children of your Father which is in heaven; “for he maketh his sun to rise on the evil and on the good; and sendeth rain on the just and on the unjust—Be ye therefore perfect, even as your Father which is in heaven is perfect.” ⁶⁶

And thus, being not only by profession, but by practice, the children of light and of the day, you shall at length “shine forth as the sun in the kingdom of your Father:”—Not, indeed, in all respects like that national sun, which is just now withdrawing his friendly, benign beams, from our hemisphere: For in the ages to come, or rather when these momentary ages are no more; even long after that glorious luminary, that great and marvelous work of God, is become “black as sackcloth of hair”, and all his fires are extinct, your’s shall still burn and shine, not only with an undecaying, but an ever-increasing luster, united with that God who is both light and love, and in whom “there is no darkness at all!

F I N I S.

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The Author of the foregoing Discourse takes this opportunity to correct some mistakes in the Appendix to the two Discourses, which he lately published upon the same occasion.

The most considerable apertures and chasms made in the ground by the late earthquake, were not, as he then supposed, in the town of Pembroke, but in Scituate, near if not adjoining to it.

The accounts which he mentioned concerning the dividing of a great hill upon Cape-Cod, in halves, and of a prodigious chasm at Newington, of which accounts he then spoke doubtfully) now appear to have been without foundation.

The sentence which stands thus, p. 3. Of the Appendix, “This was as much more considerable than the last on Tuesday morning, as that was less considerable than the first”, ought to have run thus—This was almost as much more considerable than the last on Tuesday morning, as it was less, &c.

From what we have heard from Halifax since the publishing his Appendix, and from St. Martin’s respecting the inundation there, on the same day the earthquake happened here, it is at least probable that the extend of the earthquake was twice as great as he then conjectured.

And lastly: Whereas he incidentally gave it as his opinion, that the course of the earthquake was from S. W. to the N. E. he now thinks it much more probable, that it was nearly from N. W. to S. E. agreeable to what the very learned and worthy Professor of the Math. & Phil. at our College, has said in the notes to his Discourse on earthquakes, since published—A Discourse which (if one who was so lately his pupil, might presume to give his opinion) cannot fail to do great honor to its Author, to the learned society of which he is a member, and to his country: Even notwithstanding what Mr. L. Evans has, with sufficient assurance, assigned as “a sufficient reason for paying Philadelphia the particular distinction of making it the first Meridian of America”; viz. That it “far excels in the progress of letters, mechanic arts, and the public spirit of its inhabitants”, all other parts of the “British dominions on this continent!” ⁶⁷

But I am not so rude as to make invidious comparisons betwixt these governments in point of literature; or to say, Who is, or is not, the best judge in America”, ⁶⁸ of this gentleman’s late Map—

The most material Corrections.

Page Line Read
20 13 heaven of heavens
25 2 bottom hypotheses
36 14 his law.
38 13 just and true?
44 4 natural dictate
50 2 diadems
52 6 throw you into
54 11 bot. will you not now
55 1 bot. providence; and so
71 2 Even many of

N. B. The need of some of these Corrections was observed time enough to make them before the whole impression was finished.

Endnotes

1. Rev. 17. 4, 5.

2. Chap. XVI. Ver. 18, 19.

3. Chap. XVIII. Ver 3, 15-20.

4. Ver. 21, 22, 23.

5. Chap. XV, Ver. 1.

6. Ver. 2.

7. Heb. Xii. 22, 23, 24.

8. I Joh. 4. 15.

9. Psalm ixii. II.

10. Job xxxviii. 41 and Psalm cxlviii. 9.

11. Psalm xviii. 9-15. This passage of scripture seems plainly to refer to the plagues of Egypt, and to what happened at the Red Sea.

12. Job xxvi. 14.

13. Rom. i. 20.

14. The reader is desired to observe, that though God’s moral perfections and government, properly come under the THIRD head of discourse proposed; yet it is in this mixed, complex sense, that his works are spoken of as “great and marvelous,” in the text. The words have plainly respect to the acts and doings of God, considered in a twofold light; as he is the Lord of universal nature, and the just Ruler and Judge of Men. Upon which account it was thought proper to consider their greatness in this light, by way of anticipation, before the morality of the divine government comes, in course, to be distinctly spoken of.

15. Exod. ix. 16.

16. Exod. xx. 18.

17. Col. i. 15.

18. The Author thinks, abut is not certain, that there is some-where in Dr. Scott’s works a passage, to which this part of the sentence may seem to be at least an allusion.

19. A little reflection upon the operations of our own minds, will indeed make it evident, that all wonder, surprise, astonishment, at bottom proceed from, and connote ignorance; for nothing which we fully understand, ever excites our wonder or admiration. And it is certain that no such passion can have any place in a perfect, all comprehending mind. So that God’s works are marvelous, only with relation to his imperfect creatures: And the more imperfect and short-sighted creatures are, the more marvelous must these works appear to them; I mean, if they at all think of them.

20. Isai. Lv. 8, 9.

21. Eccles. Vii. 23, 24, 25.

22. Chap. viii. Ver. 16, 17.

23. Job ix. 10.

24. Ver. 4-9.

25. Acts xvii. 27.

26. Job xxiii. 8, 9, 10.

27. Psalm cxxxix. 14, 15, 16.

28. See the marginal note, P. 17.

29. John iii. 7, 8.

30. I Cor. Xii. II.

31. Psalm xcvii. 2.

32. Eccles. Xvi. 20, 21, 22.

33. Rom. Xi 33-36.

34. By the judgments of God, if I mistake not, people generally, indeed almost always, intend the manifestations of God’s displeasure in the afflictive dispensations of his providence. But in the language of scripture, by that phrase is often meant the statutes, ordinances and commandments of God; but more generally, I think, the judicial acts of God in the course of his providence, as he is the moral Governor of the world, in such a large sense as equally to comprehend the kind and favourable dispensations of providence, with those of his righteous severity; though sometimes with a more particular reference to one of them, than to the other. In the passage now under consideration, it seems to be used in this large, comprehensive sense; those judgments of God which are supposed to be “made manifest”, being not only acts and instances of his vindictive justice against Babylon; but also manifestations of his truth, goodness and faithfulness to the upright, as he is the “King of Saints.” Sometimes the phrase ought to be understood in a still more extensive sense; so as to include the laws of God, and the execution of them, both in rewarding the good, and in punishing the wicked: i.e. it comprehends whatever God does, considered in the character of the moral governor, the lawgiver, and the judge of the world. In this most comprehensive sense, God’s judgments are often said to be “right,” to be “righteous,” &c. &c. &c.

35. I Tim. Ii 5.

36. I Cor. Viii. 6.

37. I Peter i. 3.

38. Jam. Iv. 12.

39. Eph. Iv. 6.

40. Vid. Bp. Butler’s Serm. 4th Edit. P. 269-272.

41. Isa. Xl. 16, 17.

42. 2 Cor. Vi. 15,-18.

43. Rev. xviii. 2.

44. Ver. 4.

45. All know that under the Mosaic dispensation, departing from the worship of the only true God, and the worshipping of idols and false ones, was often expressed by “going a whoring after “other gods,” by “committing fornication” and “adultery”, &c. It is not therefore strange that the like abominations under the gospel dispensation, should be expressed by the like terms; that the head, or mother-church, during that grand and amazing apostacy which is plainly foretold, should be characterized as “the mother of harlots;” that all those kings and nations which follow her example, should be said to commit “fornication” with her, and to drink of the “wine of the wrath of her fornication.”

46. Rev. xviii. 3.

47. Dan. iii. 5.

48. Ver. 19.

49. Rev. xix. 20.

50. Chap. xxii. Ver. 14, 15.

51. Since th delivering of this discourse, we have had an account of the more awful and amazing destruction of the city of Lisbon, St. Eubes, &c. the events alluded to above, being the effects of the earthquake at Cadiz and Seville, of which we had heard at that time. And these events may not only very naturally bring to our minds what St. John says concerning the effect of that “great earthquake” of which he speaks, when “the cities of the nations fell, and great Babylon came in remembrance before God”; when he saw “the kings of the earth”, the “merchants which were made rich by her”, “every ship-master, and all the company in ships”, “and sailors, and as many as trade by sea, standing afar off, and crying when they saw the smoke of her burning”; I say these events may not only very naturally bring to our minds what St. John says concerning that “great earthquake”; but may also very justly, all circumstances being duly considered, confirm our belief, that these were really the visions of God, not the reveries of man; and consequently, that all those woes and plagues which he saw coming upon Babylon, (I mean those which are not already fulfilled) shall in due time be most punctually accomplished upon her—However, we should upon all this, and all similar occasions, remember the words of our Saviour when he speaks of those on whom “the tower of Siloam fell”, and those whose “blood Pilate mingled with their sacrifices”:—“Except ye repent, ye shall all likewise perish”. Luk. Xiii. 1-5.

52. Psalm cxvi. 3.

53. Ver. 2.

54. Ver. 12.

55. Ver. 14.

56. I Pet. i. 15, 16, 17.

57. Prov. Xxviii 14.

58. Job. xxvi 13.

59. Psalm xlv. 4.

60. Job. xxxiv. 29.

61. The expeditions here referred to, are two against Fort Du Quesne, that against Niagara, and that against Crown-Point: What has been attempted, and successfully executed, at Nova-Scotia, chiefly by New-England-men, enlisted by Lieut. Col. Winslow of the Massachusetts-Bay, (not being so properly an expedition against our open enemies, as a necessary precaution against treacherous, or at least justly suspected people, living in the British dominions) not being included here.

62. Isa. Lviii. 8, – 11.

63. Isa. Lxiii. 3.

64. Jer. v. 9.

65. Jer. ix 24.

66. Mat. V. 45-48.

67. Mr. Evan’s Analysis to a general Map &c. p. 1.

68 Dedication of Mr. Evan’s Map.

* Originally Posted: Dec. 27, 2016.

Sermon – Military – 1755

Samuel Davies (1724-1761) was licensed to preach in 1746. He moved to Hanover County, VA in 1747 where he became a circuit preacher for seven churches. Davies served as President of Princeton University for eighteen months before his death. (For more sermons by Samuel Davies, see here.)

This sermon was preached on August 17, 1755. In it, Rev. Davies makes brief mention of Col. George Washington who had been involved in the July 9th Battle of the Monongahela during the French & Indian War (1754-1763). Learn more about this battle (and about Washington’s actions specifically) in WallBuilders’ book The Bulletproof George Washington.

RELIGION

AND

PATRIOTISM

The Constituents of a Good

SOLDIER.

SERMON

Preached to

Captain Overton’s Independent Company of Volunteers, raised in Hanover County, Virginia, August 17, 1755.

By Samuel Davies, A. M. Minister of
The Gospel there.

2 Sam. x. 12.

Be of good Courage, and let us play the Men, for our People, and for the Cities of our God: And the Lord do that which seemeth him good.

An Hundred Years of Peace and Liberty in such a World as this, is a very unusual Thing; and yet our Country has been the happy Spot that has been distinguished with such a long Series of Blessings, with little or no Interruption. Our Situation in the middle of the British Colonies, and our Separation from the French, those eternal Enemies of Liberty and Britons, on the one Side by the vast Atlantic, and on the other by a long Ridge of Mountains, and a wide extended Wilderness, have for many Years been a Barrier to us; and while other Nations have been involved in War, we have not been alarmed with the Sound of the Trumpet, nor seen Garments rolled in Blood.

But now the Scene is changed: Now we begin to experience in our Turn the Fate of the Nations of the Earth. Our Territories are invaded by the Power, and Perfidy of France; our Frontiers ravaged by merciless Savages, and our Fellow-Subjects there murdered with all the horrid Arts of Indian and Popish Torture. Our General, unfortunately brave, is fallen, an Army of 1300 choice Men routed, our fine Train of Artillery taken, and all this (Oh mortifying Thought!) all this by 4 or 500 dastardly, insidious Barbarians.

These Calamities have not come upon us without Warnings. We were long ago apprized of the ambitious Schemes of our enemies, and their Motions to carry them into Execution: And had we taken timely Measures they might have been crushed, before they could have arrived at such a formidable Height. But how have we generally behaved in such a critical Time? Alas! our Country has been sunk in a deep Sleep: A stupid Security has unmanned the Inhabitants: They could not realize a Danger at the Distance of 2 or 300 Miles: They would not be persuaded, that even French Papists could seriously design us an Injury: And hence little, or nothing has been done for the Defence of our Country in Time, except by the Compulsion of Authority. And now, when the Cloud thickens over our Heads, and alarms every thoughtful Mind with its near Approach, Multitudes, I am afraid, are still dissolved in careless Security, or enervated with an effeminate, cowardly Spirit. When the melancholy News first reached us concerning the Fate of our Army, then we saw how natural it is for Presumptuous to fall into the opposite Extreme of unmanly Despondence, and Consternation; and how little Men could do in such a Pannic for their own Defence. We have also suffered our poor Fellow-Subjects in the Frontier Counties to fall a helpless Prey to Blood-thirsty Savages, without affording them proper Assistance, which as Members of the same Body Politic they had a Right to expect. They might as well have continued in a State of Nature, as be united in Society, if in such an Article of extreme Danger, they are left to shift for themselves. The bloody Barbarians have exercised on some of them the most unnatural and leisurely Tortures; and others they have butchered in their Beds, or in some unguarded Hour, Can human Nature bear the Horror of the Sight! See yonder? The hairy Scalps clotted with Gore! The mangled Limbs! Tomen ript up! the Heart and Bowels, still palpitating with Life, and smoking on the Ground! See the Savages swilling their Blood, and imbibing a more outrageous Fury with the inhuman Draught! Sure these are not Men; they are not Beasts of Prey; they are something worse; they must be infernal Furies in human Shape. And have we tamely looked on, and suffered them to exercise these hellish Barbarities upon our Fellow-Men, our Fellow-Subjects, our Brethren? Alas! with what Horror must we look upon ourselves, as being little better than Accessaries to their Blood?

And shall these Ravages go on uncheck’d? Shall Virginia incur the Guilt, and the everlasting Shame of tamely exchanging her Liberty, her Religion, and her All, for arbitrary Gallic Power, and for Popish Slavery, Tyranny, and Massacre? Alas! are there none of her Children, that enjoyed all the Blessings of her Peace, that will espouse her Cause, and befriend her now in the Time of her Danger? Are Britons utterly degenerated by so short a Remove from their Mother-Country? Is the Spirit of Patriotism entirely extinguished among us? And must I give thee up for lost, O my Country! And all that is included in that important Word? Must I look upon thee as a conquered, enslaved Province of France, and the Range of Indian Savages? My Heart breaks at the Thought. And must ye, our unhappy Brethren in our Frontiers, must ye stand the single Barriers of a ravaged Country, unassisted, unbefriended, unpitied? Alas! must I draw these shocking Conclusions?

No; I am agreeably checked by the happy, encouraging Prospect now before me. Is it a pleasing Dream? Or do I really see a Number of brave Men, without the Compulsion of Authority, without the Prospect of Gain, voluntarily associated in a Company, to march over trackless Mountains, the Haunts of wild Beasts, or fiercer Savages, Rocks and Mountains, into an hideous Wilderness, to succor their helpless Fellow-Subjects, and guard their Country? Yes, Gentlemen, I see you here upon this Design; and were you all united to my Heart by the most endearing Ties of Nature, or Friendship, I could not wish to see you engaged in a nobler Cause; and whatever the Fondness of Passion might carry me to, I am sure my Judgment would never suffer me to persuade you to desert it. You all generously put your Lives in your Hands; and sundry of you have nobly disengaged yourselves from the strong and tender Ties that twine about the Heart of a Father, or a Husband, to confine you at home in inglorious Ease, and sneaking Retirement from Danger, when your Country calls for your Assistance. While I have you before me, I have high Thoughts of a Virginian; and I entertain the pleasing Hope that my Country will yet emerge out of her Distress, and flourish with her usual Blessings. I am gratefully sensible of the unmerited Honour you have done me, in making Choice of me to address you upon so singular and important an Occasion: And I am sure I bring with me a Heart ardent to serve you and my Country, though I am afraid my Inability, and the Hurry of my Preparations, may give you Reason to repent your Choice. I cannot begin my Address to you with more proper Words than those of a great General, which I have read to you: Be of good Courage, and play the Men, for your People, and for the Cities of your God; and the Lord do what seemeth him good.

My present Design is, to illustrate and improve the sundry Parts of my Text, as They lie in order, which you will find rich in sundry important Instructions, adapted to this Occasion.

The Words were spoken just before a very threatening Engagement by Joab, who had long served under that pious Hero King David, as the General of his Forces, and had shewn himself an Officer of true Courage, conducted with Prudence. The Ammonites, a neighbouring Nation, at frequent Hostilities with the Jews, had ungratefully offered Indignities to some of David’s Courtiers whom he had sent to condole their King upon the Death of his Father, and congratulate his Accession to the Crown. Our holy Religion teaches us to bear personal Injuries without private Revenge: But national Insults, and Indignities ought to excite the public Resentment. Accordingly King David, when he heard that the Ammonites, with their Allies, were preparing to invade his Territories, and carry their Injuries still farther, sent Joab his General, with his Army, to repel them, and avenge the Affronts they had offered his Subjects. It seems the Army of the Enemy were much more numerous than David’s: Their Mercenaries from other Nations were no less than 31,000 Men; and no Doubt the Ammonites themselves were a still greater Number. These numerous Forces were disposed in the most advantageous Manner, and surrounded Joab’s Men, that they might attack them both in Flank and Front at once, and cut them all off, leaving no Way for them to escape. Prudence is of the utmost Importance in the Conduct of an Army: And Joab, in this critical Situation, gives a Proof how much he was Master of it, and discovers the steady Composure of his Mind, while thus surrounded with Danger. He divides his Army, and gives one Party to his Brother Abishai, who commanded next to him, and the other he kept the Command of himself, and resolves to attack the Syrian Mercenaries, who seemed the most formidable; he gives Orders to his Brother in the mean Time to Fall upon the Ammonites; and he animates him with this noble Advice: Be of good Courage, and let us play the Men, for our People and the Cities of our God, which are now at Stake: And the Lord do what seemeth him good.

Be of good Courage, and let us play the Men:–Courage is an essential Character of a good soldier:–Not a savage ferocious Violence:–Not a fool-hardy Insensibility of Danger, or headstrong Rashness to rush into it:–Not the Fury of enflamed Passions, broke loose from the Government of Reason: But calm, deliberate, rational Courage; a steady, judicious, thoughtful Fortitude; the Courage of a Man, and not of a Tyger: Such a Temper as Addison ascribes with so much Justice to the famous Marlborough and Eugene:

Whose Courage dwelt not in a troubled Flood
Of mounting Spirits, and fermenting Blood;–But
Lodg’d in the Soul, with Virtue over-rul’d,
Inflam’d by Reason, and by Reason cool’d. ¹
This is true Courage, and such as we ought all to cherish in the present dangerous Conjuncture. This will render Men vigilant and cautious against Surprizes, prudent and deliberate in concerting their Measures, and steady and resolute in executing them. But without this they will fall into unsuspected Dangers, which will strike them with wild Consternation: They will meanly shun Dangers that are surmountable, or precipitantly rush into those that are causeless, or evidently fatal, and throw away their Lives in vain.

There are some Men who naturally have this heroic Turn of Mind. The wise Creator has adapted the natural Genius of Mankind, with a surprising and beautiful Variety to the State in which they are placed in this World. To some he has given a Turn for intellectual Improvement, and the liberal Arts and Sciences; to others a Genius for Trade; to others a Dexterity in Mechanics, and the ruder Arts, necessary for the Support of human Life: The Generality of Mankind may be capable of tolerable Improvements in any of these: But it is only they whom the God of Nature has formed for them, that will shine in them, every Man in his own Province. And as God well knew what a World of degenerate, ambitious, and revengeful Creatures this is; as he knew that Innocence could not be protected, Property and Liberty secured, nor the Lives of Mankind preserved from the lawless Hands of Ambition, Avarice and Tyranny, without the Use of the Sword; as he knew this would be the only Method to preserve Mankind from universal Slavery; he has formed some Men for this dreadful Work, and fired them with a martial Spirit, and a glorious Love of Danger. Such a Spirit, though most pernicious when ungoverned by the Rules of Justice, and Benevolence to Mankind, is a public Blessing, when rightly directed: Such a Spirit, under God, has often mortified the Insolence of Tyrants, checked the Incroachments of arbitrary Power, and delivered enslaved and ruined Nations: It is as necessary in its Place, for our Subsistence in such a World as this, as any of the gentler Genius’s among Mankind; and it is derived from the same divine Original. He that winged the Imagination of an Homer or a Milton, he that gave Penetration to the Mind of Newton, he that made Tubal-Cain an Instructor or Artificers in Brass and Iron, ² and gave Skill to Bezaleel and Aholiab in curious Works; ³ nay he that sent out Paul and his Brethren to conquer the Nations with the gentler Weapons of Plain Truth, Miracles, and the Love of a crucified Saviour; He, even that same gracious Power, has formed and raised up an Alexander, a Julius Caesar, a William, ⁴ and a Marlborough, and inspired them with this enterprising, intrepid Spirit, the Two first to scourge a guilty World, and the Two last to save Nations on the Brink of Ruin. There is something glorious and inviting in Danger, to such noble Minds; and their Breasts beat with a generous Ardour when it appears.

Our Continent is like to become the Seat of War; and we, for the future (till the sundry European Nations that have planted Colonies in it, have fixed their Boundaries by the Sword) have no other Way left to defend our Rights and Privileges. And has God been pleased to disuse some Sparks of this Martial Fire through our Country? I hope he has: And though it has been almost extinguished by so long a Peace, and a Deluge of Luxury and Pleasure, now I hope it begins to kindle: And may I not produce you my Brethren, who are engaged in this Expedition, as Instances of it? ⁵ Well, cherish it as a sacred Heaven-born Fire; and let the Injuries done to your Country administer Fewel to it; and kindle it in those Breasts where it has been hitherto smothered or inactive.

Though Nature be the rue Origin of military Courage, and it can never be kindled to a high Degree, where there is but a feeble Spark of it innate; yet there are sundry Things that may improve it even in Minds full of natural Bravery, and animate those who are naturally of an effeminate Spirit to behave with a tolerable Degree of Resolution and Fortitude, in the Defence of their Country.—-I need not tell you that it is of great Importance for this End that you should be at Peace with God, and your own Conscience, and prepared for your future State. Guilt is naturally timorous, and often struck into a Panic even with imaginary Dangers; and an infidel Courage, proceeding from Want of Thought, or a stupid Carelessness about our Welfare through an immortal Duration beyond the Grave, is very unbecoming a Man or a Christian. The most important Periods of our Existence, my Brethren, lie Beyond the Grave; and it is a Matter of much more Concern to us, what will be our Doom in the World to come, than what becomes of us in this. We are obliged to defend our Country; and that is a sneaking, sordid Soul indeed that can desert it at such a Time as this: But this is not all; we are also obliged to take Care of an immortal Soul; a Soul that must exist, and be happy or miserable, through the Revolutions of eternal Ages. This should be our first Care; and when this is secured, Death, in its most Chocking Forms, is but a Release from a World of Sin and Sorrows, and an Introduction into everlasting Life and Glory. But how can this be secured? Not by a Course of impenitent Sinning; not by a Course of stupid Carelessness and Inaction: But by vigorous and resolute striving; by serious and affectionate Thoughtfulness about our Condition, and by a conscientious and earnest Attendance upon the Means that God has graciously appointed for our Recovery. But “we are Sinners, heinous Sinners against a God of infinite Purity and inexorable Justice. Yes, we are so; and does not the Posture of Penitents then become us? Is not Repentance, deep, brokenhearted Repentance, a Duty suitable to Persons of our Character? Undoubtedly it is: And therefore, O my Countrymen, and particularly you brave Men that are the Occasion of this Meeting, Repent: Fall down upon your Knees before the provoked Sovereign of Heaven and Earth, against whom you have rebelled. Dissolve and melt in penitential Sorrows at his Feet; and he will tell you Arise, be of good Chear; your Sins are forgiven you. “But will Repentance make Atonement for our Sins? Will our Tears wash away their Guilt? Will our Sorrows merit Forgiveness?” No, my Brethren, after you have done all, you are but unprofitable Servants: After all your Sorrows, and Prayers and Tears, you deserve to be punished as obnoxious Criminals: That would be a sorry Government indeed, where Repentance, perhaps extorted by the servile Fear of Punishment, would make Atonement for every Offence. But I bring you glad Tidings of great Joy, To you is born a Saviour, a Saviour of no mean Character; he is Christ the Lord. And have you never heard that he has made Reconciliation for Iniquity, and brought in everlasting Righteousness; that he suffered, the Just for the Unjust; that God is well-pleased for his Righteousness-Sake, and declares himself willing to be reconciled to all that believe in him, and cheerfully accept him as their Saviour and Lord. Have you never heard these joyful Tidings, O guilty, self-condemned Sinners? Sure you have. Then away to Jesus, away to Jesus ye whose Consciences are loaden with Guilt, ye whose Hearts fail within you at the Thought of Death, and the Tribunal of Divine Justice; ye who are destitute of all personal Righteousness to procure your Pardon, and recommend you to the Divine Favour: Fly to Jesus on the Wings of Faith, all of you, of every Age and Character; for you all stand in the most absolute Need of him; and without him you must perish every Soul of You. But alas! we find ourselves utterly unable to repent and fly to Jesus: Our Hearts are hard and unbelieving, and if the Work depend upon us, it will forever remain undone. True, my Brethren, so the Case is; but do ye not know that this guilty Earth is under the Distillings of Divine Grace, that Jesus is intrusted with the Influences of the Spirit, which can work in you both to will and to do; and that he is willing to give his Holy Spirit to them that ask him? If you know this, you know here to go for Strength; therefore cry mightily to God for it. This I earnestly recommend to all my Hearers, and especially to you Gentlemen, and others, that are now about generously to risqué your Lives for your Country. Account this the best Preparative to encounter Danger and Death; the best Incentive to true, rational Courage. What can do you a lasting Injury, while you have a reconciled God smiling upon you from on high, a peaceful Conscience animating you within, and a happy Immortality just before you! Sure you may bid Defiance to Dangers and Death in their most shocking Forms. You have answered the End of this Life already by preparing for another; and how can you depart off this mortal Stage more honourably, than in the Cause of Liberty, of Religion, and your Country? But if any of you are perplexed with gloomy Fears about this important Affair, or conscious you are entirely unprepared for Eternity, what must you do? Must you seek to prolong your Life, and your Time for Preparation, by mean or unlawful Ways, by a cowardly Desertion of the Cause of your Country, and shifting for your little Selves, as though you had no Connection with Society? Alas! this would but aggravate your Guilt, and render your Condition still more perplexed and discouraging. Follow the Path of Duty wherever it leads you, for it will be always the safest in the Issue. Diligently improve the Time you have to make your Calling and Election sure, and you have Reason to hope for Mercy, and Grace to help in such a Time of Need.—-You will forgive me, if I have enlarged upon this Point, even to a Digression; for I thought it of great Consequence to you all. I shall now proceed with more Haste.

It is also of great Importance to excite and keep up our Courage in such an Expedition, that we should be fully satisfied we engage in a righteous Cause,—and in a Cause of great Moment; for we cannot prosecute a suspected, or a wicked Scheme, which our own Minds condemn, but with Hesitation, and timorous Apprehensions; and we cannot engage with Spirit and Resolution in a trifling Scheme, from which we can expect no Consequences worth our vigorous Pursuit. This Joab might have in View in his heroic Advice to his Brother; Be of good Courage, says he, and let us play the Men, for our People, and for the Cities of our God. q. d. We are engaged in a righteous Cause; we are not urged on by an unbounded Lust of Power or Riches, to encroach upon the Rights and Properties of others, and disturb our quiet Neighbours: We act entirely upon the defensive, repel unjust Violence, and avenge nation Injuries; we are fighting for our People, and for the Cities of our God. We are also engaged in a Cause of the utmost Importance. We fight for our People; and what Endearments are included in hat significant Word! Our Liberty, our Estates, our Lives! Our King, our Fellow-Subjects, our venerable Fathers, our tender Children, the Wives of our Bosom, our Friends the Sharers of our Souls, our Posterity to the latest Ages! And who would not use his Sword with an exerted Arm, when these lie at Stake? But even these are not all: We fight for the Cities of our God. God has distinguished us with a Religion from Heaven; and hitherto we have enjoyed the quiet and unrestrained Exercise of it: He has condescended to be a God to our Nation, and to hour our Cities with his gracious Presence, and the Institutions of his Worship, the Means to make us wise, good and happy: But now these most invaluable Blessings lie at Stake; these are the Prize for which we contend; and must it not excite all our active Powers to the highest Pitch of Exertion? Shall we tamely submit to Idolatry, and religious Tyranny? No, God forbid: Let us play the Men, since we take up Arms for our People, and the Cities of our God.

I need not tell you how applicable this Advice, thus paraphrased, is to the Design of the present associated Company. The Equity of our Cause is most evident. The Indian Savages have certainly no Right to murder our Fellow-Subjects, living quiet and inoffensive in their Habitations; nor have the French any Power to hound them out upon us, nor to invade the Territories belonging to the British Crown, and secured to it by the Faith of Treaties. This is a clear Case. And it is equally clear, that you are engaged in a Cause of the utmost Importance. To protect your Brethren from the most bloody Barbarities—to defend the Territories of the best of Kings against the Oppression and Tyranny of arbitrary Power, to secure the inestimable Blessings of Liberty, British Liberty, from the Chains of French Slavery—to preserve your Estates, for which you have sweat and toiled, from falling a Prey to greedy Vultures, Indians, Priests, Friers, and hungry Galic Slaves, or not-more-devouring Flames—to guard your Religion, the pure Religion of Jesus, streaming uncorrupted from the sacred Fountain of the Scriptures; the most excellent, rational and divine Religion that ever was made known to the Sons of Men; to guard so dear so precious a Religion (my Heart grows warm while I mention it) against Ignorance, Superstition, Idolatry, Tyranny over Conscience, Massacre, Fire and Sword, and all the Mischiefs beyond Expression, with which Popery is pregnant—to keep from the cruel Hands of Barbarians and Papists, your Wives, your Children, your Parents, your Friends—to secure the Liberties conveyed to you by your brave Fore-fathers, and bought with their Blood, that you may transmit them uncurtailed to your Posterity—these are the Blessings you contend for; all these will be torn from your eager Grasp, if this Colony should become a Province of France. And Virginians! Britons! Christians! Protestants! if these Names have any Import or Energy, will you not strike home in such a Cause? Yes, this View of the Matter must fire you into Men; methinks the cowardly Soul must tremble, left the Imprecation of the Prophet fall upon him, Cursed be the Man that keepeth back his Sword from Blood. To this shocking, but necessary Work, the Lord now calls you, and cursed is he that doth the Work of the Lord deceitfully; that will not put his Hand to it, when it is in his Power, or that will not perform it with all his Might. ⁶ The People of Meroz lay at home in Ease, while their Brethren were in the Field, delivering their Country from Slavery. And what was their Doom? Curse ye Meroz, said the Angel of the Lord, curse ye bitterly the Inhabitants thereof, because they came not to the Help of the Lord, to the Help of the Lord against the Mighty. ⁷ I count myself happy that I see so many of you generously engaged in such a Cause; but when I view it in this Light, I cannot but be concerned that there are so few to join you. Are there but 50 or 60 Persons in this large and populous County that can be spared from home for a few Weeks upon so necessary a Design, or that are able to bear the Fatigues of it? Where are the Friends of human Nature, where the Lovers of Liberty and Religion? Now is the Time for you to come forth, and shew yourselves. Nay, where is the Miser? Let him arise and defend his Mammon, or he may soon have Reason to cry out with Micah, They have taken away my Gods, and what have I more? Where is the tender Soul, on whom the Passions of a Husband, a Father, or a Son, have a peculiar Energy? Arise, and march away; you had better be absent from those you love for a little while, than see them butchered before your Eyes, or doomed to eternal Poverty and Slavery. The Association now forming is not yet compleat; and if it were, it would be a glorious Thing to form another. Therefore, as an Advocate for your King, your Fellow-Subjects, your Country, your Relatives, your earthly All: I do invite and intreat all of you, who have not some very sufficient Reason against it, voluntarily to enlist, and go out with those brave Souls, who have set you so noble an Example. It will be more advantageous to go out in Time, and more honourable to go out as Volunteers, than to be compelled to it by Authority, when perhaps it may be too late.

The Consideration of the Justice and Importance of the Cause may also encourage You to hope, that the Lord of Hosts will espouse it, and render its Guardians successful, and return them in Safety to the Arms of their longing Friends. The Event however is in his Hands; and it is much better there, than if it were in Yours. This Thought is suggested with beautiful Simplicity, in the remaining Part of my Text, The Lord do that which seemeth him good. This may be looked upon in various Views, as,

1. It may be understood as the Language of Uncertainty, and Modesty. Q. d. Let us do all we can; but after all, the Issue is uncertain; we know not, as yet, to what Side God will incline the Victory. Such Language as this, my Brethren, becomes us in all our Undertaking; it sounds Creature-like, and God approves of such self-diffident Humility. But to indulge sanguine and confident Expectations of Victory, to boast when we put on our Armour, as though we were putting it off, and to derive our high Hopes from our own Power and good Management, without any Regard to the Providence of God, this is too lordly and assuming for such feeble Mortals; such Insolence is generally mortified, and such a haughty Spirit, is the Fore-runner of a Fall. Therefore, though I do not apprehend Your Lives will be in any great Danger in Your present Expedition to range the Frontiers, and clear them of the skulking Indians; yet, I would not flatter You, my Brethren, with too high Hopes either of Victory or Safety. I cannot but entertain the pleasing Prospect of congratulating You with many of Your Friends, upon your successful Expedition, and safe Return: And yet it is very possible our next Interview may be in that strange untried World beyond the Grave. You are, however, in the Hands of God, and he will deal with you as it seemeth him good: And I am persuaded You would not wish it were otherwise; You would not now practically retract the Petition You have so often offered up, Thy Will be done on Earth, as it is in Heaven.

2. This Language; The Lord do as seemeth him good, may be looked upon as expressive of a firm Persuasion that the Event of War entirely depends upon the Providence of God. q. d. Let us do our best; but after all, let us be sensible that the Success does not depend on us; that is entirely in the Hands of an all-ruling God. That God governs the World, is a fundamental Article of natural, as well as revealed Religion: It is no great Exploit of Faith, to believe this: It is but a small Advance beyond Atheism, and downright Infidelity. I know no Country upon Earth, where I should be put to the Expence of Argument to prove this. The Heathens gave striking Proofs of their Belief of it, by their Prayers, their Sacrifices, their consulting Oracles, before they engaged in War; and by their costly Offerings and solemn Thanksgivings, after Victory. And shall such a plain Principle as this, be disputed in a Christian Land? No; we all speculatively believe it; but that is not enough; let our Spirits be deeply impressed with it, and our Lives influenced by it: Let us live in the World, as in a Territory of Jehovah’s Empire. Carry this Impression upon Your Hearts into the Wilderness, whither You are going. Often let such Thoughts as these recur to your Minds, I am the feeble Creature of God; and blessed be his Name, I am not cast off his Hand as a disregarded Orphan to shift for myself. My Life is under his Care; the Success of this Expedition is at his Disposal. Therefore, O thou all-ruling God, I implore thy Protection; I confide in thy Care; I cheerfully resign myself, and the Event of this Undertaking, to thee. Which leads me to observe,

3. That these Words, The Lord do what seemeth him good, may express a humble Submission to the Disposal of Providence, let the Event turn out as it would. Q. d. We have not the Disposal of the Event, nor do we know what will be: But Jehovah knows, and that is enough. We are sure he will do what is best, upon the whole; and it becomes us to acquiesce! Thus, my Friends, do You resign and submit yourselves to the Ruler of the World in the present Enterprize. He will order Matters as he pleases; Oh! let him do so by Your cheerful Consent. Let Success or Disappointment, let Life or Death be the Issue, still say, Good is the Will of the Lord; let him do what seemeth him good: Or if Nature biases Your Wishes and Desires to the favourable Side, as no Doubt it will, still keep them within Bounds, and restrain them in Time, saying after the Example of Christ, Not my Will, but thine be done. You may wish, you may pray, you may strive, you may hope for a happy issue: But you must submit; Be still, and know that he is God, and will not be prescribed to, or suffer a Rival in the Government of the World he has made. Such a Temper will be of unspeakable Service to You, and you may hope God will honour it with a remarkable Blessing: For Submission to his Will is the readiest Way to the Accomplishment of our own.

4. These Words, in their Connection, may intimate, that let the Event be what it will, it will afford us Satisfaction to think, that we have done the best we could. q. d. We cannot command Success; but let us do all in our Power to obtain it, and we have Reason to hope that in this Way we shall not be disappointed: But if it should please God to render all our Endeavours vain, still we shall have the generous Pleasure to reflect, that we have not been accessory to the Ruin of our Country, but have done all we could for its Deliverance. So You my Brethren have generously engaged in a disinterested Scheme for Your King, and Country: God does generally crown such noble Undertakings with Success, and You have Encouragement to hope for it: But the Cause You have espoused, is the Cause of a sinful impenitent Country; and if God, in righteous Displeasure, should on this Account blast your Attempt, still you will have the Pleasure of reflecting upon Your generous Views and vigorous Endeavours, and that You have done Your Part conscientiously.

Having thus made some cursory Remarks upon the sundry Parts of the Text, I shall now conclude with an Address, first to you all in general, and then to you Gentlemen and others, who have been pleased to invite me to this Service. I hope You will forgive my Prolixity: My Heart is full, the Text is copious, and the Occasion singular and important. I cannot therefore dismiss You with a short hurrying Discourse.

It concerns you all seriously to reflect upon your own Sins, and the Sins of your Land, which have brought all these Calamities upon us. If You believe that God governs the World, if You do not abjure him from being the Ruler of Your Country, You must acknowledge that all the Calamities of War, and the threatening Appearances of Famine, are ordered by his Providence; There is no Evil in a City or Country, but the Lord hath done it. And if You believe that he is a just and righteous Ruler, You must also believe, that he would not thus punish a righteous or a penitent People. We and our Countrymen are Sinners, aggravated Sinners: God proclaims that we are such by his Judgments now upon us, by withering Fields, and scanty Harvests, by the Sound of the Trumpet and the Alarm of War. Our Consciences must also bear witness to the same melancholy Truth. And if my Heart were properly affected, I would concur with these undoubted Witnesses: I would cry aloud, and not spare, I would lift up my Voice like a Trumpet, to shew you Your Transgressions and Your Sins. O my Country, is not thy Wickedness great, and thine Iniquities infinite? Where is there a more sinful Spot to be found upon our guilty Globe? Pass over the Land, take a Survey of the Inhabitants, inspect into their Conduct, and what do you see? What do you hear? You see gigantic Forms of Vice braving the Skies, and bidding Defiance to Heaven and Earth, while Religion and Virtue is obliged to retire, to avoid public Contempt and Insult.—You see Herds of Drunkards swilling down their Cups, and drowning all the Man within them. You hear the Swearer venting his Fury against God and Man, trifling with that Name which prostrate Angels adore, and imprecating that Damnation, under which the hardiest Devil in Hell trembles, and groans. You see Avarice hoarding up her useless Treasures, dishonest Craft planning her Schemes of unlawful Gain, and Oppression unmercifully grinding the Face of the Poor. You see Prodigality squandering her Stores, Luxury spreading her Table, and unmanning her Guests; Vanity laughing aloud, and dissolving in empty unthinking Mirth, regardless of God, and our Country, of Time and Eternity; Sensuality wallowing in brutal Pleasures, and aspiring with inverted Ambition, to sink as low as her four-footed Brethren of the Stall. You see Cards more in Use than the Bible, the Back-Gammon Table more frequented than the Table of the Lord, Plays and Romances more read than the History of the blessed Jesus. You see trifling and even criminal Diversions become a serious Business; the Issue of a Horse-race, or a Cock-fight, more anxiously attended to than the Fate of our Country. Or where these grosser Forms of Vice and Vanity do not shock your Senses, even there you often meet with the Appearances of more refined Impiety, which is equally dangerous. You hear the Conversation of reasonable Creatures, of Candidates for Eternity, engrossed by Trifles, or vainly wasted on the Affairs of Time: These are the eternal Subjects of Conversation, even at the Threshold of the House of God, and on the sacred Hours devoted to his Service. You see Swarms of Prayer-less Families all over our Land: Ignorant, vicious Children, unrestrained and untaught by those to whom God and Nature hath entrusted their Souls. You see Thousands of poor Slaves in a Christian Country, the Property of Christian Masters, as they will be called, almost as ignorant of Christianity, as when they left the Wilds of Africa. You see the best Religion in all the World, abused, neglected, disobeyed and dishonoured by its Professors: And you hear Infidelity scattering her ambiguous Hints and Suspicions, or openly attacking the Christian Cause with pretended Argument, with Insult and Ridicule. You see Crowds of professed Believers, that are practical Atheists; nominal Christians, that are real Heathens; many abandoned Slaves of Sin, that yet pretend to be the Servants of the Holy Jesus. You see the Ordinances of the Gospel neglected by some, profaned by others, and attended upon by the Generality with a trifling Irreverence, and stupid Unconcernedness. Alas! who would think that those thoughtless Assemblies we often see in our Places of Worship, are met for such solemn Purposes as to implore the Pardon of their Sins from an injured God, and to prepare for an awful all-important Eternity? Alas! is that Religion for the Propagation of which the Son of God labored, and bled, and died, for which his Apostles and Thousands of Martyrs have spent their Strength and shed their Blood, and on which our eternal Life depends, is that Religion become such a Trifle in our Days, that Men are hardly serious and in earnest when they attend upon its most solemn Institutions? What Multitudes lie in a dead Sleep in Sin all around us? You see them eager in the Pursuit of the Vanities of Time, but stupidly unconcerned about the important Realities of the eternal World just before them: Few solicitous what shall become of them when all their Connections with Earth and Flesh must be broken, and they must take their Flight into strange unknown Regions: Few lamenting their Sins: Few crying for Mercy and a new Heart: Few flying to Jesus, or justly sensible of the Importance of a Mediator in a Religion for Sinners. You may indeed see some Degree of Civility and Benevolence towards Men, and more than enough of cringing Complaisance of Worms to Worms, of Clay to Clay, of Guilt to Guilt: But Oh! how little sincere Homage, how little affectionate Veneration for the great Lord of Heaven and Earth? You may see something of Duty to Parents, of Gratitude to Benefactors, and Obedience to Superiors: But if God be a Father, where is his Honour? If he be a Master, where is his Fear? If he be our Benefactor, where is our Gratitude to him? You may see here and there some Instances of proud, self-righteous Virtue, some Appearances of Morality: But Oh! how rare is vital, evangelical Religion, and true Christian Morality, animated with the Love of God, proceeding from a new Heart, and a Regard to the divine Authority, full of Jesus, full of a Regard to him as a Mediator, on whose Account alone our Duties can find Acceptance? O blessed Redeemer! What little Necessity, what little Use do the Sinners of our Country find for thee in their Religion? How many Discourses are deliver’d, how many Prayers offer’d, how many good Works are performed, in which there is scarce any Thing of Christ? And this Defect renders them all but shining Sins, glittering Crimes. How few pant and languish for thee, Blessed Jesus! And can never be contented with their Reformation, with their Morality, with their good Works, till they obtain an Interest in thy Righteousness, to sanctify all, to render all acceptable!—You may see Children sensible of their Dependence on their Parents for their Subsistence, you see Multitudes sensible of their Dependence on Clouds and Sun and Earth for Provision for Man and Beast: But how few sensible of their Dependence upon God, as the great Original, the Primum Mobile of natural Causes, and the various Wheels of the Universe. You see even the dull Ox knows his Owner, and the stupid Ass his Master’s Crib: You see the Workings of Gratitude even in your Dog, who welcomes you home with a Thousand fondling Motions: But how is Jehovah’s Government, and Agency practically denied in his own Territories! How few receive the Blessings of Life as from his Hand, and make him proper Returns of Gratitude? You see a withering, ravaged Country around you, languishing under the Frowns of an angry God; but how few earnest Prayers, how few penitential Groans do you hear? Pass over the Land, and bring me Intelligence, is not this the general Character of our Country? I know there are some happy Exceptions; and I hope sundry such might be produced from among you: But is not this the prevailing Character of a great Majority? Does not one Part or other of it belong to the Generality? The most generous Charity cannot hope the Contrary, if under any scriptural or rational Limitations. May it not be said of the
Men of Virginia, as well as those of Sodom, They are wicked, and Sinners before the Lord exceedingly? And thus, alas! it has been for a long Time: Our Country has sinned on securely for above 150 Years, and one Age has improved upon the Vices of another. And can a Land always bear up under such a Load of accumulated Wickedness? Can God always suffer such a Race of Sinners to go on unpunished from Generation to Generation? May we not fear that our Iniquities are now just full, and that he is about to thunder out his awful Mandate to the Executioners of his Vengeance, Put ye in the Sickle; for the Harvest is ripe; come get ye down, for the Press is full, the Vats overflow; for their Wickedness is great.

And is there no Relief for a sinking Country? Or is it too late to administer it? Is our Wound incurable, that refuseth to be healed? No, blessed be God; if you now turn every one of you from your Evil Ways, if you mourn over your Sins, and turn to the Lord with your whole Hearts, then your Country will yet recover. God will appear for us, and give a prosperous Turn to our Affairs; he has assured us of this in his own Word, At what Instant, says he, I shall speak concerning a Nation, and concerning a Kingdom, to pluck up, and to pull down, and to destroy it; if that Nation, against whom I have pronounced, turn from their Evil, I will repent of the Evil that I thought to do unto them, Jer. xviii. 7, 8. Therefore, my Brethren, as we have all rebelled, let us all join in unanimous Repentance, and a thorough Reformation. Not only your eternal Salvation requires it, but also the Preservation of your Country, that is now bleeding with the Wounds you have given it by your Sins. The safety of these our Friends, who are now engaged in so generous a Design, requires it: For an Army of Saints or of Heroes, cannot defend a guilty, impenitent People, ripe for the Judgments of God. If you would be everlastingly happy, and escape the Vengeance of eternal Fire, or (to mention what may perhaps have more Weight with some of you) if you would preserve yourselves, your Families, your Posterity, from Poverty, from Slavery, Ignorance, Idolatry, Torture and Death; if you would save yourselves and them from all the infernal Horrors of Popery, and the savage Tyranny of a mongrel Race of French and Indian Conquerors; in short, if you would avoid all that is terrible, and enjoy every Thing that is dear and valuable, R E P E N T, and turn to the Lord. This is the only Cure for our wounded Country; and if you refuse to administer it in Time, prepare to perish in its Ruins. If you go on impenitent in Sin, you may expect not only to be damned forever, but (what is more terrible to some of you) to fall into the most extreme outward Distress. You will have Reason to fear not only the Loss of Heaven, which some of you perhaps think little of, but the Loss of your Estates, that lie so near your Hearts. And will you not repent, when you are pressed to it from so many Quarters at once?

And now, my Brethren, in the last Place, I have a few parting Words to offer to you who are more particularly concerned in this Occasion; and I am sure I shall address you with as much affectionate Benevolence as you could wish.

My first and leading Advice to you is, Labour to conduct this Expedition in a Religious Manner. Methinks this should not seem strange Counsel to Creatures, entirely dependent upon God, and at his Disposal. As you are an Independent Company of Volunteers under Officers of your own chusing, you may manage your Affairs more according to your own Inclinations, than if you had enlisted upon the ordinary Footing: And I hope you will improve this Advantage for the Purposes of Religion. Let Prayer to the God of your Life be your daily Exercise. When Retirement is safe, pour out your Hearts to him in secret; and when it is practicable, join in Prayer together Morning and Evening in your Camp. How acceptable to Heaven must such an unusal offering be, from that desart Wilderness! Maintain a Sense of divine Providence upon your Hearts, and resign yourselves and all your Affairs into the Hands of God. You are engaged in a good Cause, the Cause of your People, and the Cities of your God; and therefore you may the more boldly commit it to him, and pray and hope for his Blessing. I would fain hope, there is no Necessity to take Precautions against Vice among such a select Company: But lest there should, I would humbly recommend it to you to make this one of the Articles of your Association, before you set out, that every Form of Vice shall be severely discountenanced, and if you think proper, expose the Offender to some pecuniary or corporal Punishment. It would be shocking indeed, and I cannot bear the Thought, that a Company formed upon such generous Principles, should commit or tolerate open Wickedness among them; and I hope this Caution is needless to you all, as I am sure it is to sundry of you.

And now, my dear Friends, and the Friends of your neglected Country, In the Name of the Lord lift up your Banners: Be of good Courage, and play the Men for the People and the Cities of your God; and the Lord do what seemeth him good. Should I now give Vent to the Passions of my Heart, and become a Speaker for my Country, methinks I should even overwhelm you with a Torrent of good Wishes, and Prayers from the Hearts of Thousands. May the Lord of Hosts, the God of the Armies of Israel, go forth along with you! May he teach your Hands to War, and gird you with Strength to Battle! May he bless you with a safe Return, and long Life, or a glorious Death in the Bed of Honour, and a happy Immortality! May he guard and support your anxious Families and Friends at home, and return you victorious to their longing Arms! May all the Blessings your Hearts can wish attend you wherever you go! These are Wishes and Prayers of my Heart; and Thousands concur in them: And we cannot but cheerfully hope they will be granted, through Jesus Christ. Amen.

F I N I S.

E R R A T U M.
Page 5. Line 21. dele Rocks and Mountains.

Where may be had, Price 4d.

A SERMON preached by Mr. Davies, at Canongate, April 29, 1753.

1.The Campaign.

2.Gen. iv. 22.

3.Exod. xxxv. 30, 31, &c.

4.King William the Third, the Deliverer of Britain from Popery and Slavery, and the Scourge of France and her haughty Grand Monarque.

5.As a remarkable Instance of this, I may point out to the Public that heroic Youth Col. Washington, whom I cannot but hope Providence has hitherto preserved in so signal a Manner, for some important Service to his Country.

6.Jer. xlviii. 10.

7.Judges v. 23.

* Originally posted: December 27, 2016.

Sermon – Before Judges – 1681

Edward Fowler (1632-1714) was an English clergyman. He served as rectory at Norhill, Bedfordshire (1656-1673), rector at All Hallows, Bread Street (1673-1677), vicar at St. Giles, Cripplegate (1677-1691), and bishop of Gloucester (1691-1714). This sermon was preached by Fowler in 1681 in Gloucester.

SERMON

Preached before the

JUDGES, &C.

In the time of the ASSIZES

IN THE

CATHEDRAL CHURCH

GLOUCESTER,

On Sunday Aug. 7, 1681.

Published to put a Stop to False and Injurious Representations.

By Edward Fowler, D.D.

A
PREFACE
TO THE
READER.

The desire of many Worthy Gentlemen, who were pleased to think this Sermon seasonable, could not have prevailed with me to make it thus publick, were it not for the Entertainment it hath met with from another sort of Auditors, who have represented it as Fanatical, and almost all that’s naught.

Abut, as I have not (I thank God) so little of a Christian in me, as to return Cursing for Cursing, or Reviling for Reviling; but, on the contrary, do most heartily pray for these men, who express the greatest enmity against me: so will I no longer trouble the Reader with complaints of their most injurious and provoking behavior upon the account of the following Discourse, but only intreat him to be Impartial in the perusal of it; and then to judge between them and me, whether I have given them any other cause to be so inraged, than what the blessed Apostle gave the Galatians, viz. Telling them the truth.

And I appeal to the most Censorious and Captious of those that heard me, whether I have been guilty of the least Unfaithfulness in this Publication.

God is my Witness, that I had the best of Designs in Penning and Preaching this Sermon, viz. A sincere and earnest desire to do some service to the Protestant Religion, His Majesty, and the Church of England, as by Law establish: Nor am I conscious to myself of any crime in the pursuing of this Design, unless honest impartiality in exposing the Doings, which are apparently most highly prejudicial to the interest of all these (than which nothing in this world should be dearer to us) ought to render me blameworthy.

But I am not in the least solicitous about what defects may be found in the Discourse, that are not of a moral nature; for, as the ingenuous will easily overlook them (especially in a Discourse not design’d for the Press) so ‘twould be a great piece of weakness to be at all concerned at the Censures of those that lye at the catch, and who if they find no faults will be sure to make them.

But the main thing I intended this Preface for is yet behind, viz. A faithful Narrative of a matter of Fact, which hath had the ill fortune to be as falsly and injuriously represented as this Sermon. It is this, There lately stood in the West-window of the Quire of Gloucester Cathedral, a most scandalous Picture, viz. of the Blessed Trinity: Which, had it been much observed, could never have outstood the first year of the Reformation; and much less continued till about two years since. I was first shewed it by one of my Brother Prebendaries about four years since: After which time, the sight of it, when I read at the Communion Table, did often discompose me. And, thinking my self obliged to do my endeavour to have it taken down, though no great notice, that I knew, was taken of it, I made no haste for that reason; but some time after my return from my Residence, I advised with one who is a most learned and eminent Prelate of our Church about it; and he, expressing high offence at it, told me we were all bound in Conscience not to suffer such a thing, now we had observed it, to stand longer. Hereupon I resolved to complain of it in Chapter at my next Residence, but there being not above two, or at the most three of us upon the place all that time, I put off the doing it till my Residence the following year. And then having a good opportunity (there being about the Conclusion of that Residence, our whole number except one, present) at a Chapter that was called about other business, the very last day of my stay (which was Mid-Summer Eve 1679.) having all of us viewed it before, I moved by Brethren in Chapter (the officers that were present being first desired to withdraw, because I would have the matter carried as privately as might be) that it might be taken down: Representing the hatefulness of such a Picture, and what scandal it would give, should it happen to become more publick (as it quickly might, it being known to more than ourselves, and that not by my means) and the great seasonableness of doing it at this nick of time, seeing through oversight it had been omitted thus long: it being not long after the discovery of the Plot, and many Factious people then at work in vilifying the Church of England as advancing apace towards Popery. This motion of mine was readily entertained by the Chapter, and the Idol most cheerfully voted down, and the Act of Chapter afterwards Recorded in the Register Book by some of the Prebendaries, where it now stands. I moved, as I said, that it should be taken down, that is, by a Glasier; but for a great reason, which I think fit to conceal, till provoked to publish it, it was as readily consented to, that it should be immediately broken, as ‘twas before, that it should be taken down, and new glass set up in the room of it. Whereupon the greater number of the Chapter went together to the place to countenance the action, and it was done by my hand. We could not in the least doubt, but that this was done very regularly, it being a hard case if the Governours of a Cathedral should not be invested with as much Authority as this comes to. But when it came to be known abroad, there was a hideous noise and clamour made by some few people; who are I dare say, the first Protestants that ever so concern’d themselves about such a vile Relique of Popish Superstition. The Clamour continues to this very day; and, after I had Preached this Sermon, complaint was made of the high misdemeanor to the Judges, and some, further to vent their spleen against me for my Sermon, did what lay in them to have it presented by the Grand Jury of the City, though a thing of above two years standing; Which doughty attempt (as well it might) made sport enough.

But that which necessitates my publishing this Narrative, is the several shameful Untruths they have made to pass for current, far and near, among those who have little knowledge of them and me; for those that know either of us cannot easily believe them. Particularly,

First, they represent this Action, as done by me upon my own head. They say not one word of a Chapters being concerned in the case, and so expose me for a Rash and furious Zealot.

Secondly, To lay still greater load upon me, they have given it out by themselves, and their Agents (particularly a ¹ little Agent they have in London, a most disingenuous Creature, of whom I have deserved, as he can’t forget much better things) that it was only the Picture of a Saint or Angel, or at worst of our Saviour, when the contrary was visible to us all, and to others also, as I have intimated already. It was the old Popish Picture of the Trinity; God the Father represented by an Old man with a very long Grey Beard, and a huge beam of Light about his head: God the Son, by a Crucifix between his knees: And God the Holy Ghost, by a Dove with spread wings, under his Beard: which was patcht with a piece or two (as I remember) of plain glass. I have the Copy of the Picture by me as it stood in the Window, drawn by one who lives in that City, that had (as he told me) viewed it at times for twenty years together.

Thirdly, They represent it as done in compliance with the Scotch Rebels, who, they say, were then in Arms. But as this is most false, (these wretches being routed before this time, and the news of it come to Gloucester in the Publick intelligence) so every body must needs see the woeful silliness and Ridiculousness, as well as Malice of this suggestion.

There are some I confess, who are of better Tempers than the Furious people who have made such a loud clamour, that express their dislike of Breaking this Picture, which they call a great indecency. But I would fain know of them, why must it be done so decently? Is it because it was a gross abuse of the Holy Trinity? But if it was not an indecency to break in pieces the Brazen Serpent, when it came to be abused, though of God’s own institution, much less can it be so, to break that the making of which God hath ² forbidden in so strict a manner. But I have said already that it had been done after these mens decent fashion, that is, taken down by a Glasier, might I have had my will, and had there not been a great probability, if not certainty, of our making our Order to no purpose, if it were not done this way; as my Worthy Brethren will bear me witness: who are all living, and can testify the truth of my Narrative of this so Scandalous a thing, viz. The Destroying of an Idol, that even Moderate Papists have condemned, and some of the better sort of Heathens also; that is, a Corporeal Representation of the Great God, and which one would wonder should have any Patrons, besides the monstrous Sect of Anthropomorphites.

I persuaded myself with great difficulty, to publish this Account to the world, and could not resolve upon it till I considered, how well it becomes me to disabuse abundance of people, who have been imposed upon by false stories, as well as to vindicate my own Reputation. And besides, this I have now done, will not make the thing much more publick than it was before: no nor at all more publick than the late Doings at the Gloucester Assizes, will perhaps make it. I have only taken a course to make the truth about this matter as publick, as some men have made gross falsehoods. And indeed I am now sensible, I should have done this long ago, and that I have been much too patient.

I am prepared to say much more of the Unworthy Treatment I have had from some upon this account, and of what Methods were used to raise clamour, but I have done enough at present; my Design being only to suppress lying Reports, and to disabuse (as I said) those who have received them, not the exposing of particular persons, which I am not like to do, till any of themselves shall make it necessary.

I will Conclude with this Address to my Adversaries (in allusion to our Blessed Saviours reply to the Wretch that smote him) viz. If I have spoken, or done, evil, and transgrest the Law, bear witness of the evil, the Law is open: But if well why smite you after so unchristian a manner him with your Tongues, for want of sharper weapons, who never had any quarrel or controversie with any of you, and who is resolved to requite your malice, with never ceasing to Pray for you?

E R R A T U M.Page 24 Line 12, for his Generation, read, this Generation.

A
SERMON
Preached in the CATHEDRAL of
GLOUCESTER,
On Sunday Aug. 7, 1681.

I Tim. 1. 19.

Holding Faith and a good Conscience, which some having put away, concerning Faith have made Shipwrack.

Notwithstanding that the whole intendment of the Christian Faith be the promoting of Righteousness, True Holiness and Universal Goodness in the Hearts first, and then in the Lives of Men; and that it is most admirably fitted for that End: yet there arose even in the earliest and purest days of Christianity a Generation of People, who labored to reconcile Light and Darkness, the Christian Religion and a Wicked Life: And although they pretended to adhere to the Faith of the Gospel, denied the necessity of Good Works, and let open the Flood-gates to all Ungodliness. They made the Holy Jesus, who was manifested that he might destroy the works of the Devil, the great Patron of sin, and turned the grace of God into Lasciviousness; did not only receive this Grace in vain, and rendered it, as much as lay in them, ineffectual to the bettering mens lives and natures, but also made it the greatest Promoter and Encourager of that, for the utter destruction and extirpation of which it was designed.

This they did by corrupting the Christian Doctrine, and bringing into it a company of wicked and Licentious Principles, and by endeavouring to make that pass for the Doctrine of Christ, which was no better than the Doctrine of Devils.

Of these Wretched People S. Paul saith that, They professed that they knew God, but in Works they denied him, being abominable and disobedient, and to every good work reprobate, Tit. 1. 16. And in diverse other places he discourseth of these men, calling them false Apostles, deceitful workers, and the like; and warns the Christians he wrote to, to beware of them: As do other of the Apostles also, particularly S. Peter, S. John and S. Jude. Now would we know how it should come to pass, that the Christian Religion should be so strangely perverted, and made use of for the building of that which it was designed to destroy. We are assured that it proceeds not from the Obscurity of the Writings of the New Testament; for they as plainly, as ‘tis possible for words to do it, do everywhere condemn all Unrighteousness and Sin. But it was caused by Wresting the Scriptures and putting them upon the rack to force them to speak quite contrary to their intention. Thus S. Peter tells us the Epistles of his Brother Paul were abused, that those that were unlearned and unstable wrested them to their own destruction.

But how came it to pass that any should dare to make thus bold with the Scriptures? My Text Answers this question: The Apostle in these words tells us that, their making Shipwrack of the Faith was occasioned by their having first put away a good Conscience.

He here exhorts his Son Timothy to take care of holding both Faith and a good Conscience; and the Motive he useth to quicken his care is, that those who are not careful to hold both, will be in danger of losing both. So much is implied in his saying, that some having put away a good Conscience have made shipwrack concerning Faith.

Holding Faith, or the Faith, and a good Conscience, which some having put away, concerning Faith, or the Faith, have made shipwrack.

First, We will explain the terms, or endeavour to shew what it is to hold the Faith, and what to make shipwrack of it; as also what it is to hold a good Conscience, and what to put it away.

Secondly, That holding the Faith will nothing avail us, except we also hold a good Conscience.

Thirdly, That men’s making shipwrack concerning the Faith is occasioned by their having first put away a good Conscience.

First, For Explication of the terms; we will enquire,

1. What it is to hold the Faith, and what to make shipwrack of it. To hold the Faith is to adhere to the belief and profession of the Doctrine of the Gospel. Holding or keeping the Faith sometimes implyeth also a life answerable to the Christian doctrine; as where S. Paul saith, I have kept the Faith: And where the Author to the Hebrews exhorts the Christians, to hold fast the profession of their Faith without wavering. But here it can signify no more than the belief and profession of that Doctrine, because it is distinguished from holding a good Conscience.

Again, to make shipwrack of the Faith is to do either of these two things. Either, First, expressly to Renounce the Articles of the Christian Belief, the main fundamental Articles; all or any of those on which the whole Frame of Christianity is erected, and which are the Essential materials of it. As that Jesus is the Son of God: that he died for our sins, and rose again for our justification: that he ascended into Heaven, and will come again at the end of the world to judge the quick and the dead: that men shall be rewarded or punished according to their works: that Faith, Repentance and New Obedience are of absolute necessity to our obtaining the Divine Favour, and everlasting life. These and the like Articles which either are declared necessary to Salvation by our Saviour or his Apostles, or which from their own nature appear so to be, as containing necessary motives, encouragements or helps to a holy life, these are such as the renouncing any of which is making shipwrack concerning the Faith.

But the misunderstanding such Doctrines as have no such weight and stress laid upon them, or which considered in themselves appear to be of such a nature, as that the misunderstanding of them is consistent with true Goodness, cannot be called a making Shipwrack of the Faith: For if so, it will be impossible to know who holds the Faith, and who makes shipwrack of it: There being many points so disputably expressed in the Scriptures, and which there is such a diversity of Opinions about, even among Good as well as Learned men, that it may be an argument of too great confidence and presumption in any, to conclude peremptorily that theirs is the true notion of them. Or, Secondly, The introducing such Principles and Practices into the Christian Religion as do manifestly strike at any of its Fundamentals; and particularly such as directly, or in their evident consequences, enervate the Promises, Threatening’s, or Precepts of the Gospel, and contradict the great design of Christianity, viz. that of making men Sober, Righteous and Godly, this may also very properly be called making shipwrack of the Faith. It is truly so notwithstanding it may be joined with a profession of all the Articles of our Religion: For who seeth not that those who corrupt it with such Doctrines or Practices, are as injurious to the Faith, as the down-right opposers of its main Principles; or rather the more injurious of the two, there being much more danger of a false Friend, than of a professed and open enemy.

2. Would we know what it is to hold a good Conscience; this is, in short, sincerely to endeavour to walk in all the Commandments of the Lord blameless: To endeavour impartially to acquaint our selves with the Divine Will, and when we understand it, to comply therewith, although it be never so cross to our own wills and natural inclinations. And therefore, on the contrary, to put away a good Conscience is to be bent upon the pleasing our own wills, and gratifying our sensual Appetites: to give up our selves to be acted and governed by fleshly and impure Lusts: To be devoted to the Service of corrupt, carnal and worldly affections and interests. Where the lust of the flesh, the lust of the eye, or the pride of life, the love of Pleasures, Riches or Honours, are predominant in the Soul, there a good Conscience is put away.

Secondly, We next come to shew that holding the Faith will nothing avail us, if withal it be not our care to hold a good Conscience. This is apparent in that the Renewing of men’s natures, and Bettering their Lives is the only end both of Natural and Revealed Religion; and were not this the end thereof, Religion would be the vainest and most insignificant thing in the world. The Heathens themselves were well aware of this, and therefore the professed intendment of their Philosophy was, ζωῆς ἀνϑρωπίνης ϰάϑαρσις ϗ πελϵιότης. The purgation and perfection of the humane life. They well knew that nobody is the better for the best principles, where they are only believed and not lived.

And as for the Principles of the Christian Religion, which the Ancients used to call the Christian Philosophy, I shall not need to prove that our belief of these is required wholly upon the account of the great efficacy they have for the transforming of us into the Divine likeness, the subjecting our Wills to the Will of God, and the making us holy in all manner of Conversation. And therefore we find our Blessed Saviour and his Apostles making the whole of a Christian to consist in keeping his sayings, in doing the things he commands them, in Faith that worketh by love, and in the new Creature. And therefore we see the greatest contempt cast upon Knowledge and Profession and Faith, unaccompanied with an answerable life and practice. Therefore we read, that Faith without works is dead, that Faith is dead being alone, as being utterly unable to stand us in the least stead, and as being so unable to save us, as greatly to aggravate our Condemnation.

The Papists lay mighty weight upon their Orthodoxy, their believing as the Church believes, and flatter themselves with a fond conceit, that the goodness of their Faith will make great amends for the badness of their lives. But suppose it true, that they are the Orthodox believers, and all the Christian World Heretics besides themselves, as they would have us believe, yet the Devils are as Orthodox as they can be for their hearts, but their Orthodoxy makes them but the more miserable; if they did not believe so truly, they would not tremble as they do. The Devils also believe and tremble, James 2:19. In short, we are not more assured from the Holy Scriptures that God made the Heavens and the Earth, than we are of the truth of this Proposition, that the most sound belief will not do us the least service while it is accompanied with a naughty life: That the most Orthodox Sentiments will nothing avail us while joined with an Heretical Conversation.

Thirdly, We proceed to shew, that mens making shipwrack concerning the Faith, is occasioned by their having first put away a good Conscience. Which (good Conscience) some having put away, concerning Faith have made shipwrack. The Apostle, speaking of some that resisted the truth, calls them men of corrupt minds, reprobate concerning the Faith, 2 Tim. 3:8. Thereby intimating, that their being reprobate concerning the Faith, proceeded from the corruption of their minds, or naughtiness of their hearts, and the prevalence of evil and corrupt Affections. And the same Apostle, speaking of certain Hereticks, attributes their erring from the Faith to their gratifying particularly that last of Covetousness, 1 Tim. 6:10. The love of money is the root of all evil, which while some coveted after, they have erred from the Faith. And S. Peter, speaking of wicked Seducers, faith, that they had eyes full of Adultery, and hearts exercised with covetous practices: And intimateth that this is the cause of their forsaking the right way, and their beguiling unstable Souls, 2 Ep. 2:14, 15.

Now would we be satisfied how this putting away a good Conscience occasioneth men’s, making Shipwrack of the Faith: It is evident that it doth thus these three ways.

First, As men’s addicting themselves to the satisfying of some lust or other, puts them upon devising shifts and tricks to still the disquieting clamours of their Consciences. The wrath of God being revealed from Heaven against all unrighteousness and ungodliness of men, ‘tis no easy thing for any one willingly to transgress the Rules of Righteousness, without being frequently tormented with fearful expectations, and the Horrors of an Accusing and condemning Conscience. Now the most effectual way to be rid of these (next to sincere Repentance and Reformation) is either for a wicked man to persuade himself, if he be able, that there is no God, or nothing after this Life; and consequently, that the Bible is a cheat, and all its threatening’s mere scare-crows. Or if this he cannot do, in regard of the abundant evidence of the Being of a God, and the Authority of the Holy Scriptures, the course must be so to wrest and pervert the Scriptures, as to make them give liberty to certain evil practices, or to promise forgiveness of sin to certain performances that are short of forsaking it.

Thus those Heretics in the Primitive times wrested the places wherein the Gospel is call the Law of Liberty, and wherein we are said to be delivered from the Law, so as to take off the Obligation of the Moral as well as the Ceremonial Law; and to give liberty to sin, and to oppose Faith to Obedience in the business of Justification and acceptance with God.

Many other instances may be given both of Ancient and Modern Heretics perverting of passages of Scripture, so as to make them great encouragements to sin, and discouragements to a Holy life; perfectly contrary to the whole strain and tenor of the Gospel.

But I must not enlarge farther upon this Argument, because the main thing I intended in the choice of this Subject is yet behind.

Secondly, The putting away of a good Conscience occasions making shipwrack of the Faith, through the just judgment of God. The former particular gave us an account of wicked men’s being strongly inclined to make shipwrack of the Faith, and of their endeavouring it, this of their putting their inclinations into practice, and succeeding in their endeavours.

Men that are wedded to any lust are very forward, for their own ease, to endeavour either the embracing of Atheistical Principles, or so to abuse the Scriptures as to take encouragement from them to live in sin; but they could hardly so extinguish the light of their own minds, as to succeed in their endeavours, were it not for the judgment of God upon them, in giving them up into the Deceivers hands. To this purpose observe what the Apostle saith, 2 Thess. 2:10, 11. Because they received not the love of the truth, that they might be saved (or they did not so receive it as to suffer it to have any good effect upon their hearts and lives) for this cause God shall send them strong delusions (or give them up to be deluded by the tricks of the Devil, the signs and lying wonders before mentioned) that they should believe a lie, that they all might be damned who believed not the truth, but had pleasure in unrighteousness.

Thirdly, The putting away of a good Conscience occasions making shipwrack of the Faith, as wicked Professors of Christianity do find it a most successful course to promote their corrupt and naughty designs, by foisting into the Christian Religion such Doctrines and Practices, as favour and encourage such designs. I have shewed that those who corrupt the Christian Religion with such Doctrines or Practices as contradict the Design of it, do truly make shipwrack of the Faith; and whereas there may be given too many instances of such Hypocrites as have so done, I shall make it the whole business of what remains of the Doctrinal part of this Discourse, to shew that the Church of Rome as she is now Constituted, is most shamefully guilty in this particular.

It is to be acknowledged, that she retains the Profession of all the Fundamental and Essential Articles of the Christian Faith; a summary of which is that Creed which we call the Apostles, and she professeth a Reverence for the whole New Testament. If she in express terms rejected any Doctrine that is of the Essence, and a vital part of Christianity, her members may not be called Christians in any sense, and we then do very ill to say the Church of Rome.

We do not stick at calling them a Church, though a most corrupt and degenerate Church; as (to use the similitude of Bishop Hall) a thief is truly a man, though not a true man. A woman may retain the name of a wife till she’s formally divorced, though she be an adulteress.

The Church of Rome may as truly be called a Church, as the Jewish Nation the People of God, after their soul Revolt from him, and Lapse into Idolatry and other wicked and impious practices.

But this hath been abundantly made good against this Church, that, though she holds the Foundation yet, she builds Wood, Hay and Stubble upon the Foundation: that is, she mixeth many impure Doctrines of her own, with the most holy and undefiled Doctrines of the Gospel. Of which I will present you with some instances, but must be very brief upon most of them.

What say you, in the first place, to her Doctrine of Infallibility? Which speaks her uncapable of erring in any of her Decrees and Determinations: Which Infallibility the Jesuits will have seated in the Popes Chair; others in the Pope in conjunction with a General Council; that is, a Number of Bishops and Priests packt together of his own Faction: For there is nothing he hates more than a Council truly General.

I call this not only a false but a wicked Doctrine, because of the infinite mischief that it doth in the world: For the Romish Church’s pretence to Infallibility, is that which enables her to Lord it at that intolerable rate, over the minds and Consciences of her Subjects, and to make them the greatest of Slaves and Vassals. And ‘tis this also that makes her utterly incurable of her gross corruptions, her other notorious Heresies, and the ungodly and horrid practices founded upon them. So that, so long as she continues to assume to herself the Title of Infallible, there is no hope to be conceived of her being ever in the least Reformed, either in her Principles or Practices.

But never was a Doctrine more shamefully baffled than this hath been; as easily it may, there being nothing but Interest to uphold it, nor one syllable in all the Bible to befriend it. As for that promise of our Saviour, that the gates of hell shall never previl against his Church, the most that can be concluded from thence is, that he will ever have a Church upon earth in spite of all the endeavours of Hell to destroy it. But thanks be to God, this Promise would be no whit the further from being performed, although the Devil should be permitted totally to extinguish the Church of Rome; though to be sure he understands his own interest better than once to attempt it.

But if the meaning of this Promise be (as the Romanists would have it) that the gates of Hell shall never so prevail against the Church, as to occasion her falling into errors of Judgment, why may we not as well extend it so far as to secure her also from errors of Practice? these being no less dangerous or destructive than those of Judgment. But I retain so much Charity for the Romish Church still, as not to think her so forsaken of all Modesty, as to deny that in this sense, the Gates of Hell have prevailed against her with a vengeance.

And as for the other Promises which they lay any stress on, they are either such as ‘tis manifest the Apostles only, and first planters of the Gospel were concerned in, or else such as belong to all Christians without exception thus far, as that while it is their sincere endeavour to know the truth, and to live up to their knowledge, they shall be secured from pernicious and damnable errors.

Again, What say you to the Doctrine of the Popes Supremacy over all other Churches and Kingdoms too, and his having a Grant of as vast Dominions upon Earth, next and immediately under Christ, as Christ himself hath under God the Father, his being King of all Kings, and Lord of all Lords, and that both in Spirituals and Temporals? I might easily tire you upon this head of Discourse, but all I will say to it shall be this, that the Charter pretended for so mighty an Empire is much too obscurely exprest to be ever understood, by any other people than the Pope and his Vassals. There is not a tittle in the Holy Scriptures for it, though we know what a noise and fluster they make with two Texts, Pasce Oves meas, and Dabo tibi Claves, &c. as if this Supremacy were as plainly legible in each of them, as the Doctrine of the Creation in the first verse of Genesis.

But, which is worst of all, how many thousands of honest people have been barbarously butcher’d, merely because their eyes would not serve them to read this Doctrine of theirs in those two Texts!

And this is that Doctrine which gives them a pretence for their restless and unwearied endeavours to get these Kingdoms again within their Clutches, and for all their desperate and hellish designs against us.

What say you to their Doctrine of Image-Worship? with which I will join that other of Praying to Saints and Angels. In their Adored Council of Trent it is decreed, that The images of Christ, the Virgin mother of God, and other Saints, be especially kept in Churches; and that due Honor and Veneration be given unto them. And afterward this Council expresseth its allowance of Picturing the Divinity it self; and accordingly Pictures of the Blessed Trinity, (Oh hateful sight!) are ordinarily to be beheld in the Popish Churches.

Now would we know what the Council means by Debitus honor & veneration, the due honour and veneration that is to be given to Images; this appears by these following words, We decree doing honour to them, because the honour which is done to them, is referred to the Prototypes which they represent. So that in the Images which we kiss, and before which we uncover our heads, and fall down, we adore Christ, and Worship the Saints which they represent, &c. So that the Honour and Veneration which they determine should be given to Images, do imply all external Acts of Adoration; and that the Image of our Saviour is to have the self same Adoration paid to it, that would be due unto himself were he personally present.

And the Universal Practice of the Romish Church (wholly to pass over the Vile stuff of their Doctors, Schoolmen and Casuists) will tell you the meaning of their debitus honor & veneratio.

The consent of Nations (saith the Learned Grotius) have made Sacrifices, Oblations and Incense, proper signs of Divine Worship; but, though I had time, I need not stand to shew, that the Images of Christ, Angels and Saints, especially that of the Blessed Virgin, are every where Worshipped with these signs, and with all the Rites of the most solemn Invocation in Sacred Offices, and in places set apart for Divine Worship. And they do all the external honour to the Saints and Angels in the Addresses they make unto them, whether immediately or as represented by Images, that ‘tis imaginable they should do our Saviour himself, or the Blessed Trinity.

Nay, They pray unto them, not only for Temporal or Ordinary Blessings, but for Spiritual and Supernatural: such as the Pardon of their sins, and the Holy Spirit, and eternal life, as might be shewn at large.

Now what is Idolatry, if such doings are now? Why, they tell us, and we cannot blame them, that the true Notion of Idolatry is only the Worshipping some Creature for the most High God, supposing it to be the most High God. But if so, the Worshippers of the Golden Calf, to be sure, were no Idolaters; for they can be little better than made themselves, who are able to imagine that the Israelites we so mad, as to believe that the Calf which they saw made, and that of their own Ear-rings too, was that very God which brought them out of the Land of Egypt. But the Gentlemen of Rome would have us think that they were so forsaken of their Intellectuals, as so to believe; and we cannot blame them for that neither. For if they did not impudently bear us down, that the Children of Israel believed that this Moulten Calf was that God that divided the Sea, wrought so many Miracles for them, and the maker of Heaven and Earth, they would, they are sensible, be necessitated to excuse them from Idolatry, expressly contrary to the words of Scripture. And if this their Notion of Idolatry be the only true one, we are certain that it will be extremely difficult, if not impossible, to find out Idolaters among the very Pagans.

What think you of their Doctrine of Transubstantiation, of which take this account from the Council of Trent. By the Consecration the whole substance of the Bread is changed into the substance of the Body of Christ our Lord, and the whole substance of the Wine, into the substance of the blood of Christ. So that as like as it still looks to Bread and Wine: Though it hath the perfect Taste, the perfect Feeling and Smell of Bread and Wine, yet it is nothing less; ‘tis that very Body that hung upon the Cross at Jerusalem, and that very blood that was there shed.

This is the most prodigiously contradictious Doctrine, that I will not say the Wit but the Madness of men can possibly invent: ‘tis a most wonderful complication of most horrid contradictions, and absolute impossibilities. But this is not the worst of it, it is also the foundation of so gross and foul Idolatry as is scarcely to be named among the Gentiles, or to be found paralel’d in Peruvia itself, or the most barbarous parts of India. The aforementioned Holy Council declares, nullus itaque dubitandi locus relinquitur, &c. There is therefore no place left for doubt, but that all good Christians do give the Worship of Latria, quae Vero Deo debetur, which is due to the true God, to this most Holy Sacrament; according to the always received custom of the Catholick Church. They should have said, according to the late and upstart custom of the Romish Faction. Here you see that the Bread and Wine are Worshipped by them, not as Representations of God, but as God himself.

But what if those words of our Saviour, This is my Body, should prove to be a Figure? Like those other of his, I am the Vine, I am a Door, &c. or what if This is my body should be as much a Figure, as they will confess the words presently following are, viz. This Cup is the New Testament in my Blood? Where we have a double Figure, both the Cup put for the Wine in it, and the Wine said to be the New Testament or Covenant, when, supposing it were the very Blood of Christ, it could not be the New Covenant itself, but the Seal of that Covenant; I say, what if these words be to be understood figuratively? (as why they should not the Papists can shew nothing like a reason, but we have shewn them the greatest absurdities imaginable in otherwise understanding them) why then they themselves will and do acknowledge that they should be guilty of the most gross Idolatry in their Worship of the Host.

What say you to the Popish Doctrine of the Sacrifice of the Mass, which is of near kin to the foregoing? The Doctrine of the Roman Church is, as you shall find it in the Council of Trent, That in this Sacrifice which is performed in the Mass, that very Christ is contained, and in a bloodless manner offered, which, upon the Altar of the Cross, did once offer up himself in a bloody manner. So that, according to this Doctrine, our Blessed Saviour must still to the end of the world be laid hold of by Sinners, be ground with their teeth, and sent down into their impure paunches as often as the Priest shall pronounce the charm, hoc est enim corpus meum. And it seems that he was a false Prophet, when he said upon the Cross it is finished, seeing there was such an infinite deal of loathsome Drudgery still to be undergone by him. And it seems the Author to the Hebrews is found to be a false Apostle, in asserting so expressly, as more than once he doth, that such is the Dignity of Christ’s Priesthood, and its excellency above the Levitical, that by one offering he hath made perfect satisfaction, and expiation for sin. ³

So that this their Doctrine of the Sacrifice of the Mass, is not only False, but very Corrupt and impious Doctrine.

What say you to their Doctrine of Purgatory? Which, in short, is this: That no souls, except such as are perfectly purified in this life (which they’ll surely acknowledge are extremely few) shall go at their departure hence into a place of happiness or ease, but all, the forementioned excepted, into a place of torment; where they may abide for an exceeding long time, even many hundreds of years, except some effectual care be taken for their deliverance.

By this Doctrine the poor people are brought into a most slavish state; by the means hereof their merciless Tyrants the Priests hale them into worse than Egyptian Bondage: who, instead of enjoining them the most reasonable duties to which the Precepts of their Saviour oblige them, and which are most admirably adapted to the cleansing of their natures, and mortifying their corrupt affections, impose upon them a great number of ridiculous Services of their own invention.

But though they cannot pretend the least warrant from Scripture for such doings as those, yet they have a most express Text. They tell you, for their Doctrine of Purgatory, viz. those words of S. Paul, I Cor. 3:15. But he shall be saved, yet so as by fire. But he who considers these two things will see nothing like Purgatory in this Text, namely, First, that it is Ώς διὰ πυϱϧς, not he shall be saved by fire, but as it were by fire, or rather through fire. Secondly, that Σώζεσϑαιὡς διὰ πυϱϧς, to be saved as through fire, is a Proverbial Speech (as those great Criticks, Grotius and Scaliger, with others, have shewed) signifying to be saved from most eminent danger.

And as this Doctrine of theirs is groundless, so is it as wicked, it being a most vile affront to the Merits and Satisfaction of our Blessed Saviour: For in order to the establishing of this Doctrine they reach, that, The Passion of Christ takes away only the guilt of Mortal sins, not their eternal Punishment, which is as non-sensical as false and impious.

‘Tis an impious Doctrine also, both as it is devised to enslave the Consciences of the Poor People, and to bring them into absolute subjection to their Priests; and likewise to gratify their greedy Appetites, and to bring their Purses no less under their power than their Consciences.

What say you to their Doctrine of the Non-necessity of the Laity’s partaking of the Cup in the Lords Supper, and their being Rob’d accordingly of their share therein? Expressly contrary to our Saviours institution, and the Practice of the first Ages of the Church, and of all other Churches in the world.

What say you to their well known Doctrine, Of the Non-necessity of Repentance before the imminent point of death? And to this other that goes beyond that, viz. that mere Attrition (or sorrow for sin for fear of hell) if accompanied with the Sacrament of Penance is sufficient to a sinners justification and acceptance with God? This the Council of Trent doth plainly take for granted, in the fourth Chapter of their fourteenth Session.

What say you to the Doctrine of Opus operatum? Which makes the mere work done in all acts of Devotion, sufficient to the Divine Acceptance: particularly the bare saying of Prayers, without either minding what they say, or understanding it. And agreeably hereunto the Romish Church enjoyns the saying of them in a Language unknown to the generality of her children; notwithstanding the perfectly contrary Doctrine delivered by S. Paul in the 14th Chap. of the first to the Corinthians.

What say you to the Doctrine of the Insufficiency of the Holy Scriptures for mens Salvation, and her denying them to be a complete Rule of Faith, and Practice in things necessary, without her Traditions? Wherein she gives the Lye to the same great Apostle, who tells his son Timothy that, the Scriptures are able to make wise to Salvation: and that by them the man of God may be perfected, and thoroughly furnished to every good work.

What say you to her Doctrine of the Gospels obscurity even in things of absolute necessity to be believed and practiced? Devised on purpose to persuade the people to an implicit belief in her self, and to receive without examining whatsoever doctrines she shall please to call Articles of Faith.

This is a wicked Doctrine in itself also, as well as upon the account of the Design of it: It being most unworthy of God to require all under pain of damnation, rightly to understand those Points which are obscurely revealed.

What say you to her Doctrine of the dangerousness of the vulgars reading the Holy Scriptures; and her practice answerable thereunto, of denying them the Bible in their own language?

What say you to her Doctrine that, Faith is not to be kept with Hereticks? ⁴

What say you to this Doctrine that, the most horrid villainies are then lawful, when necessary to the promoting of the interest of the Catholic cause? I do not say that this is decreed in any Council; or that it is in express terms taught by any of them: But however, if it be lawful to judge of men’s opinions by their constant practices, we may without a Calumny call this also a Doctrine of the Church of Rome. Particularly, the world hath for a long time been well acquainted with her most horrible Cruelties, upon the account of Religion.

To mind you of a few famous instances: in the persecution of the Albigenses and Waldenses, were miserably murdered no fewer than a thousand thousand: ⁵ In the Massacre of France, in the space of three months, an hundred thousand: In the Low-Countries, in a few years, were cut off by the hand of the common hangman thirty and six thousand Protestants: And by the holy Inquisition (as Vergerius witnesseth, who was well acquainted therewith) were destroyed in less than thirty years space, one hundred and fifty thousand, with all manner of the most exquisite cruelties.

I need not mind you what a vast number were Burnt at the stake in our own Country, in the Reign of Queen Mary: Nor what additions have been made since to Rome’s Butcheries, in Piedmont and Ireland. ⁶

And what a horrible slaughter had there been in England, by the Gun powder Treason, if it had not been prevented by a Wonderful Providence! And also what work the Romanists would have been at here again before this time, if God in his infinite mercy had not defeated the Councils of those bloody Achitophels, all who do not willfully shut their eyes, and are not Papists at least in Masquerade, ⁷ should, one would think, acknowledge themselves satisfied, after so great evidence.

So that we need no further proof that the Woman hath Rome Christian for her principal Seat, upon whose head S. John tells us, was a name written, Mystery Babylon the great, the mother of Harlots and Abominations of the earth: and whom he saw drunk with the blood of the Saints, and with the blood of the Martyrs of Jesus. But we have farther proof that the now mentioned wicked doctrine, may truly be charged upon the Church of Rome: For her abominable Practices do not only justify this charge, but several of the Doctrines of her darling sons, those precious youths the Jesuits, and which (as they tell you) are much elder than their order, viz. That of the lawfulness of Equivocations and Mental Reservations, even before Courts of Judicature, at least, if they consist of Heretics; of the putting which vile principle into practice we have had of late diverse marvelous and most astonishing instances.

That of the Popes power of Dispensing with the most solemn Oaths, and of Absolving Subjects from their Allegiance to Heretical Princes.

That of the Lawfulness, nay Meritoriousness of taking Arms against them, of Stabbing and Poisoning them. And we of this Kingdom too well know that the Romish Church make no bones of practicing upon these Principles.

I might still farther proceed in instancing in her most corrupt and wicked Principles, but you have had enough in all Conscience: And but that, now especially, we are obliged to take all opportunities for the exposing of the vileness of the Romish Religion, I would e’en be as soon engag’d in stirring Jakes’s, and raking dunghills, as in such work as this.

God be thanked for that mighty Spirit that hath been stirred up throughout the Nation against Popery: Oh that it more generally proceeded from our sense of the hatefulness thereof, and the extreme dishonor it brings to Christianity, and its infinite injuriousness to the Souls of men, as well as from the concern we have for our Temporal interest; which is but a mean and pitiful consideration in comparison of those other. And the better the Principles of Popery and the Practices of the Papists are understood, the greater and more lasting must their zeal against them needs be, who have any hearty kindness either for Christianity or for Natural Religion; either for Christianity or for good Morality and common honesty, or even mere good nature.

I will so far imitate the horrible uncharitableness of the Romish Church, as to say that ‘tis impossible to find any sincere Christians in her Communion; and much less, that no honest or good natur’d people are among them: But this we are very certain may safely be said that, whosoever is thoroughly instructed in the Popish Principles and acts accordingly, is so much a stranger to Christianity, that he hath totally cast off all Humanity.

Whosoever is a thorough Papist hath no Conscience in his own keeping; his Conscience is perfectly at the dispose of his Holy Father and his Confessor: Nor is there any villainy, be it never so great, but he is prepared for it, whensoever a Priest or Jesuit by commission from the Pope shall oblige him to it.

That Protestant doth but slightly understand Popery, who dares trust his throat with a thorough Papist, although he be seemingly a man of never so good a nature, or of never so good Morals: and the more conscientious he is in his way, by so much the more dangerous a person is he. That’s a rare Religion in the mean time, the more true to which any man is, the greater Villain he must necessarily be. And those are a precious sort of Christians, of which one cannot adventure to give a true and impartial Character, and to paint them in their own colours, but he must be in danger to be Censured as a scurrilous person, as a man of a foul mouth, and a down-right Railer.

Let us all therefore take up those words of Jacob, in reference to his Generation, which he uttered concerning his two wicked sons, Simeon and Levi, O my soul come not thou into their secret, unto their assembly mine honour be not thou united.

To make some Application of what hath been discoursed.

First, Is the putting away a good Conscience the true cause to which making shipwrack of the Faith is to be imputed? Is this the account into which it is to be resolved? Then, as we would be out of danger of falling into Heresy, and particularly of turning Papists, and making shipwrack of the Faith as they have done, let us have a great are to hold fast a good Conscience: To exercise ourselves in keeping Consciences void of offence both towards God and towards men: To lead lives answerable to the holy Doctrine which we profess to believe.

If any man will do the will of God (or be sincerely willing to do it) he shall know of the Doctrine whether it be of God, saith our Blessed Saviour, John 7:17. He shall be able to discern between truth and falsehood, and shall be guided into and kept in the truth.

The truth hath no fast hold of any, but those who receive it in the love of it, and make it the measure and rule of their lives and actions.

It is not at all strange that Learned and Knowing men should make shipwrack of the Faith, for Learning and Knowledge is no security while separated from Honesty and a Good Conscience. There is no error so absurd or dangerous, but we ought to expect an insincere person will embrace it, when once it becomes serviceable to that Interest he is most concerned for the promoting of.

Even those of us who do now shew the most forward zeal against Popery, if we be wedded to any corrupt Affection, and have only the Form, but are void of the Power of Godliness, will be in never the less danger, notwithstanding our present zeal, of Apostatizing, if ever it should become our temporal interest (which God forbid) to turn Papists.

Secondly, Is it so apparent that the Church of Rome hath made so woeful a shipwrack of the Faith? Then what an infinite obligation lyeth upon us to the greatest Thankfulness to our good God, for rescuing these Nations from under her yoke; and for those Miracles of mercy which he hath wrought for us, in blasting so many of their deep laid designs, their late great Conspiracy, and late Sham-plots, for the reducing of us to our old Captivity.

If it had not been the Lord who was on our side, now may England say, if it had not been the Lord who was on our side, when these men rose up against us; then they had swallowed us up quick, when their wrath was kindled against us: then the waters had overwhelmed us, and the streams had gone over our soul. Let us therefore Bless the Lord, who hath not given us a prey unto their teeth.

Lastly, As we would still be secured from Popish Conspiracies, from the unwearied attempts of our old Adversaries against us, take we great heed of provoking the Almighty to withdraw at length his Protection, and abandon us to their Malice, by walking unworthy of that glorious Light and Liberty we now enjoy in the Church of England. And while we have the light let us walk in the light, lest God, in his just judgment, suffer us to be again involved in Egyptian darkness.

Oh happy Children of the Church of England, if we could be persuaded to prize our present Vast Priviledges, before our having lost them doth force us to set a high value on them.

And, Oh that we were capable of so much Wisdom, as no longer to strengthen the hands of our common enemy, by our as unreasonable as Unchristian Animosities against one another. That we had once as great a zeal against the Anti-Christ’s within our own breasts, Pride, Anger, Malice and Bitterness, as we seem to have against the Anti-Christ in the Roman Chair: Those Anti-Christ’s being the greatest friends this Anti-Christ hath, and more our enemies than he is capable of being.

Oh that at length we could be convinced of this great truth, that the Christian Religion consisteth not in meats or drinks, mere external things, but in righteousness, peace and joy in the Holy Ghost. In Humility, Meekness, Self-denial, Obedience to Authority in all lawful things, love to God, and love to men, &c.

Oh that we had vigorous powerful sense of this, that neither the most admired Gifts nor appearances of Grace, which are not joined with a Benign and Charitable temper, can at all recommend us to the Divine favour: That he hath no Participation of the God-like Life and Nature, who is of a Quarrelsome, Contentious, Uncharitable Spirit, be he in a many other respects never so Saint-like. And that Christian love is a thousand times better argument of a renewed state, than most of those marks and characters which are ordinarily given of a godly man.

If we were once brought to this happy pass, to have a lively sense of these things: to make great Conscience of preserving the unity of the Spirit in the bond of peace; and to abandon all Separating, Dividing, Sowre and ill-natur’d Principles and Practices, we shall not then need to fear the malice of the Papists, were their power greater than, God be thanked, it is; but till then, all our other endeavours to secure ourselves may fail of success.

But alas, I fear, that never had a People sadder Omens of miserable days than we now have: And nothing bodes worse than this that, we are so far from Uniting among ourselves, notwithstanding we seem so sensible of extraordinary danger from our common Enemy, that our breaches daily grow wider and wider.

We seem no less infatuated, no less madly bent upon our own destruction, than were the miserable Jews in the Siege of Jerusalem; among whom there were never such desperate Feuds, as when they were all surrounded with the Roman Armies.

Those who, by their causeless forsaking of our Communion, have greatly strengthened the hands of our Enemies, are so far from being yet made sensible of the mischief of Separation, and the most pernicious consequences of Dividing, that many of them are now grown fiercer than ever (as appears by their late Books and Pamphlets, &c.) against that Church, which Rome hath always found to her cost, the most impregnable Bulwark in all Christendom against Popery.

And on the other hand (for I will not be taxed with Partiality) there are too too many among ourselves, that do little consult our Churches interest, nor consequently the interest of the Protestant Religion, but greatly disserve both, by their intemperate heats, and branding all with the names of Fanatics and Presbyterians who are not come up to their pitch, and in all things just of their complexion; although they be as obedient to both their Civil and Ecclesiastical Superiors as themselves, are no less truly Regular and Conformable.

We ought by Love and Sweetness to encourage men all we can, this is to act like the Disciples of the mild and most lovely temper’d Jesus; and not by Sowreness and Censoriousness tempt those to depart from us, who would gladly still hold Communion with us. ⁸

And where we find an inclination towards returning in any that have departed from us, we should be glad to meet them half-way in order to the bringing them over to us. ⁹

And it becomes us likewise to make a difference between Peaceable and Modest Dissenters from us, and those who are Turbulent, Seditious and Factious, and not wind up all together in the same bottom.

I may add also, that there are, God knows, too too many Debauchees in the Nation, who would be thought great Champions for the King and the Church, but do infinite prejudice to both, by the mad and frantic expressions of their zeal. Who do mighty honour to Fanaticism by charging all with it, that run not with them to the same excess of Riot.

One would suspect that these, whatsoever they pretend, do really design nothing more, than to make both the King and the Church as friendless as they are able.

Heaven help them both, should they ever be so unfortunate, (which God forbid) as to stand in need of this sort of people.

If indeed Huffing and Healthing, Cursing and Damning, and giving vile names would do the business, then let them alone to protect and defend the King and Church: but former experience hath assured us, that those are the best weapons that most of them can boast of their being good at.

A Neighbouring King, and the Church of Rome, may with God’s blessing on the hearts of these Gentlemen: but our own King (whom God preserve) and the Church of England have little reason to Con them thanks, for any service they are like to do them. ¹⁰

King Charles the First of Glorious Memory was very sensible of the Consequence of such mens assistance, which proved fatal to him: The goodness of whose Cause did sink under the burden of their sins, according to the sad Presage of our excellent Chillingworth, in a Sermon Preached to the Court at Oxford.

And if ever his Majesty and the Church should be again set upon by Scribes & Pharisees, God grant us better assistance than that of Publicans & Sinners.

But I wonder in my heart, what should make any Debauched and Profane people pretend the least zeal for the Church of England; there being no Church in the world that more condemns all unrighteousness and sin; or which would be more severe against wicked livers, were she in circumstances to put in execution her own Discipline. Which she is not like to be, so long s the Civil Magistrate is so remiss in executing, according to their Oaths, those excellent Laws that are Enacted against Drunkenness, Swearing, Uncleanness, Profanation of the Lord’s day, and other wicked Practices.

And I add that Popery and Fanaticism will both undoubtedly still grow upon us, be we never so zealous against both, whilst that Debauchery and Prophaneness, which have so miserably overspread the Nation, do still escape scot-free and go unpunish’d.

I cannot but observe one thing more that, ‘tis an uncouth and ridiculous Spectacle, to behold wild Fanatics, and profane ¹¹ people, that call themselves Church of England men, (who are far from deserving that Title, whether they be Clergy or Laity) contesting together, and falling foul upon one another: One would be tempted upon this occasion, to take up the Grand Vizier Kuperlees blunt reply to the French Ambassador (upon his Accosting him with the news of Ricaut, the Spanish Armies being routed by the French,) viz. What matter is it to me whether the hog worries the dog, or the dog the hog, so my Masters head be but safe.

To Conclude.Till I see on the one hand a far greater sense of the hatefulness of Schism, and of breaking the Peace and Unity of the Church: of which all good people did heretofore express the greatest Abhorrence and Detestation.

And till I see on all hands more sincere endeavours to put away Anger, Wrath, Malice and Bitterness.

Till I see that the several divided Parties among us, are more inclinable to unite heartily with us of the Church of England, and We again with them, so far forth as unanimously to oppose Popery, that designs the destruction of us all. Which all but hot-spurs, that never allow themselves leisure to think a wise, or sedate thought, must needs know to be absolutely necessary to our mutual preservation at this time. And it would be well, would we herein learn of the Papists, who notwithstanding the great differences that are among them also, can joyn together against Protestants.

Till I see again that our Zeal against Popery is generally so well tempered, as not to endanger our running headlong into the other extreme, that of Confusion: which will, no question, end in Popery.

Till I see that we hate Popery for its Disloyalty, as well as for its Idolatrous and Cruel Principles and Practices.

Till I see also that our opposition to Popery ariseth more generally from a sense of the infinite scandal it brings upon the Holy Religion of our Blessed Saviour, and its woefully depraving the Souls of men, as well as from our concern for our Temporal interest.

Till I moreover see that Zeal in any sort of people whatsoever, is not accounted sufficient to give them the Reputation of Good Protestants or Good Church-men, so long as they are bad Christians, and their Conversations declare them no hearty Friends to any Religion.

And (in a word) till I see that our Excellent Reformed Religion, that the pure and undefiled Religion of the Church of England, hath a more powerful influence upon the Lives and Spirits, of those who profess themselves Anti-papists and Anti-sectarians: I say, till I see these things, I shall, for my part, be far from concluding with Agag, that the bitterness of death is past, that the worst is not still behind; which God in his infinite mercy, give us wisdom to prevent, by our timely Reformation in the forementioned instances, for Christ Jesus his sake: To whom with the Father and the Holy Ghost, be rendred by us, and by all the world, all Honour, Glory and Praise. Amen.

F I N I S.

Endnotes

1. See Prov. 26: 24, 25, 26. See Prov. 25:18.

2. Deut. 4: 15, &c.

3. See Dr. More’s Mystery of iniquity, Book 2, Chap. 5.

4. Most plainly to be learned from the Council of Constancesess. 19.

5. P. Perionius.

6. The excellent Mr. Joseph Mede declares it as his Opinion, that the Papal Persecution doth equalize, if not exceed, the destruction of men made upon the Church by the Ten famous persecutions under the Pagan Emperors. And this be wrote before the horrible slaughters in Piedmont and Ireland.

7. That is, upon supposition that the Evidence be fully known to them.

8. We think it high time to shew our dislike of those against whom we have been ever enough offended, though we could not in this manner declare it, who under pretence of Affection to Us and Our Service, assume to themselves the liberty of Reviling, Threatning and Reproaching others; and as much as in them lies, endeavour to stifle and divert their good inclinations to Our Service; and so to prevent that Reconciliation and Union of Hearts and Affections, which can only, with Gods Blessing, make Us rejoice in each other, and keep our Enemies from rejoicing. King Charles II. in His Proclamation against Vicious and Debauched people.

9. Tis evident I meant nothing by this passage but that we ought to imitate the Fathers behavior in the Parable towards his Prodigal Son.

10. There are likewise another sort of men, of whom we have heard much, and are sufficiently ashamed, who spend their time in Taverns, Tipling-houses, and Debauches, giving no other Evidence of their Affection to us, but in Drinking our Health, and inveiging against all others, who are not of their own dissolute temper; and who in truth, have more discredited our cause, by the licence of their manners and lives, than they could ever advance it by their Affection or Courage, &c. In the same Proclamation.

11. This Paragraph is a little enlarged.

Proclamation – Humiliation and Prayer – 1812

Resolution requesting the President of the United States
to recommend a day of public humiliation and prayer.

It being a duty peculiarly incumbent in a time of public calamity and war, humbly and devoutly to acknowledge our dependence on Almighty God, and to implore his aid and protection:

Therefore, Resolved by the Senate and House of Representatives of the United States of America in Congress assembled, That a joint committee of both Houses wait on the President of the United States, and request that he recommend a day of public humiliation and prayer to be observed by the people of the United States, with religious solemnity, and the offering of fervent supplications to the Almighty God for the safety and welfare of these States, His blessing on their arms, and the speedy restoration of peace.
June 30, 1812

[Source: The Public Statutes at Large of the United States of America (Boston: Charles C. Little and James Brown, 1845), Vol. II, p. 786]

A Proclamation.

By the President of the United States of America

Whereas the Congress of the United States, by a joint resolution of the two Houses have signified a request, that a day may be recommended, to be observed by the people of the United States, with religious solemnity, as a day of public humiliation and prayer: and

Whereas such a recommendation will enable the several religious denominations and societies so disposed, to offer, at one and the same time, their common vows and adorations to Almighty God, on the solemn occasion produced by the war, in which He has been pleased to permit the injustice of a foreign Power to involve these United States;

I do therefore recommend a convenient day to be set apart, for the devout purposes of rendering the Sovereign of the Universe, and the Benefactor of Mankind. The public homage due to His holy attributes; of acknowledging the transgressions which might justly provoke the manifestations of His divine displeasure; of seeking his merciful forgiveness, and His assistance in the great duties of repentance and amendment; and, especially, of offering fervent supplications, that, in the present season of calamity and war, He would take the American people under His peculiar care and protection; that He would guide their public councils, animate their patriotism, and bestow His blessing on their arms; that He would inspire all nations with a love of justice and of concord, and with a reverence for the unerring precept of our holy religion, to do to others as they would require that others should do to them; and, finally, that turning the hearts of our enemies from the violence and injustice which sway their councils against us, He would hasten a restoration of the blessings of peace.

Given at Washington, the 9th day of July, A. D. 1812

James Madison

[Source: James D. Richardson, A Compilation of the Messages and Papers of the Presidents (Washington: Bureau of National Literature, 1897), II:498]

George Washington’s Farewell Address

(There is an outline and a select dictionary at the end of this Address.)

Friends and Fellow-Citizens:

The period for a new election of a citizen, to administer the Executive Government of the United States being not far distant, and the time actually arrived, when your thoughts must be employed in designating the person, who is to be clothed with that important trust, it appears to me proper, especially as it may conduce to a more distinct expression of the public voice, that I should now apprise you of the resolution I have formed to decline being considered among the number of those out of whom a choice is to be made.

I beg you at the same time to do me the justice to be assured, that this resolution has not been taken, without a strict regard to all the considerations appertaining to the relation which binds a dutiful citizen to his country; and that in withdrawing the tender of service, which silence in my situation might imply, I am influenced by no diminution of zeal for your future interest, no deficiency of grateful respect for your past kindness, but am supported by a full conviction that the step is compatible with both.

The acceptance of, and continuance hitherto in the office to which your suffrages have twice called me have been a uniform sacrifice of inclination to the opinion of duty and to a deference for what appeared to be your desire. I constantly hoped that it would have been much earlier in my power, consistently with motives which I was not at liberty to disregard, to return to that retirement from which I had been reluctantly drawn. The strength of my inclination to do this previous to the last election had even led to the preparation of an address to declare it to you; but mature reflection on the then perplexed and critical posture of our affairs with foreign nations, and the unanimous advice of persons entitled to my confidence impelled me to abandon the idea. I rejoice, that the state of your concerns, external as well
as internal, no longer renders the pursuit of inclination incompatible with the sentiment of duty, or propriety, and am persuaded, whatever partiality may be
retained for my services, that in the present circumstances of our country, you will not disapprove my determination to retire.

The impressions with which I first undertook the arduous trust were explained on the proper occasion. In the discharge of this trust, I will only say that I have, with good intentions, contributed towards the organization and administration of the government the best exertions of which a very fallible judgment was capable. Not unconscious in the outset of the inferiority of my qualifications, experience in my own eyes, perhaps still more in the eyes of others, has strengthened the motives to diffidence of myself; and every day the increasing weight of years admonishes me more and more that the shade of retirement is as necessary to me as it will be welcome. Satisfied that if any circumstances have given peculiar value to my services they were temporary, I have the consolation to believe that, while choice and prudence invite me to quit the political scene, patriotism does not forbid it.

In looking forward to the moment which is intended to terminate the career of my public life my feelings do not permit me to suspend the deep acknowledgment of that debt of gratitude, which I owe to my beloved country for the many honors it has conferred upon me; still more for the steadfast confidence with which it has supported me, and for the opportunities I have thence enjoyed of manifesting my inviolable attachment by services faithful and persevering, though in usefulness unequal to my zeal. If benefits have resulted to our country from these services, let it always be remembered to your praise and as an instructive example in our annals, that under circumstances in which the passions, agitated in every direction, were liable to mislead; amidst appearances sometimes dubious; vicissitudes of fortune often discouraging; in situations in which not unfrequently want of success has countenanced the spirit of criticism, the constancy of your support was the essential prop of the efforts and a guarantee of the plans by which they were effected. Profoundly penetrated with this idea, I shall carry it with me to my grave as a
strong incitement to unceasing vows that Heaven may continue to you the choicest tokens of its beneficence that your union and brotherly affection may be perpetual; that the free Constitution which is the work of your hands may be sacredly maintained; that its administration in every department may be stamped with wisdom and virtue; that, in fine, the happiness of the people of these States, under the auspices of liberty, may be made complete by so careful a preservation and so prudent a use of this blessing as will acquire to them the glory of recommending it to the applause, the affection, and adoption of every nation which is yet a stranger to it.

Here, perhaps, I ought to stop. But a solicitude for your welfare which cannot end but with my life, and the apprehension of danger natural to that solicitude, urge me on an occasion like the present to offer to your solemn contemplation and to recommend to your frequent review some sentiments which are the result of much reflection, of no inconsiderable observation, and which appear to me all important to the permanency of your felicity as a people. These will be offered to you with the more freedom as you can only see in them the disinterested warnings of a parting friend, who can possibly have no personal motive to bias his counsel. Nor can I forget as an encouragement to it your indulgent reception of my sentiments on a former and not dissimilar occasion.

Interwoven as is the love of liberty with every ligament of your hearts, no recommendation of mine is necessary to fortify or confirm the attachment.

The unity of government which constitutes you one people is also now dear to you. It is justly so, for it is a main pillar in the edifice of your real independence, the support of your tranquillity at home, your peace abroad, of your safety, of your prosperity, of that very liberty which you so highly prize. But as it is easy to foresee that from different causes and from different quarters much pains will be taken, many artifices employed, to weaken in your minds the conviction of this truth, as this is the point in your political fortress against which the batteries of internal and external enemies will be most constantly and actively (though often covertly and insidiously) directed, it is of infinite moment, that you should properly estimate the immense value of your national union to your collective and individual
happiness; that you should cherish a cordial, habitual, and immovable attachment to it; accustoming yourselves to think and speak of it as of the palladium of your political safety and prosperity; watching for its preservation with jealous anxiety; discountenancing whatever may suggest even a suspicion that it can in any event be abandoned, and indignantly frowning upon the first dawning of every attempt to alienate any portion of our country from the rest, or to enfeeble the sacred ties which now link together the various parts.

For this you have every inducement of sympathy and interest. Citizens by birth or choice of a common country, that country has a right to concentrate your affections. The name of American, which belongs to you in your national capacity, must always exalt the just pride of patriotism more than any appellation derived from local discriminations. With slight shades of difference, you have the same religion, manners, habits, and political principles. You have in a common cause fought and triumphed together. The independence and liberty you possess are the work of joint counsels, and joint efforts, of common dangers, sufferings, and successes.

But these considerations, however powerfully they address themselves to your sensibility, are greatly outweighed by those which apply more immediately to your interest. Here every portion of our country finds the most commanding motives for carefully guarding and preserving the union of the whole.

The North, in an unrestrained intercourse with the South, protected by the equal laws of a common government, finds in the productions of the latter great additional resources of maritime and commercial enterprise and precious materials of manufacturing industry. The South, in the same intercourse, benefiting by the same agency of the North, sees its agriculture grow and its commerce expand. Turning partly into its own channels the seamen of the North, it finds its particular navigation invigorated; and while it contributes in different ways to nourish and increase the general mass of the national navigation, it looks forward to the protection of a maritime strength to which itself is unequally adapted. The East, in a like intercourse with the West, already finds, and in the progressive improvement of interior communications by land and water will more and more find, a valuable vent for the commodities which it brings from abroad or manufactures at home. The West derives from the East supplies requisite to its growth and comfort, and what is perhaps of still greater consequence, it must of necessity owe the secure enjoyment of indispensable outlets for its own productions to the weight, influence, and the future maritime strength of the Atlantic side of the Union, directed by an indissoluble community of interest as one nation. Any other tenure by which the West can hold this essential advantage, whether derived from its own separate strength, or from an apostate and unnatural connection with any foreign power, must be intrinsically precarious.

While, then, every part of our country thus feels an immediate and particular interest in union, all the parts combined in the united mass of means and efforts cannot fail to find greater strength, greater resource, proportionately greater security from external danger, a less frequent interruption of their peace by foreign nations, and what is of inestimable value, they must derive from Union an exemption from those broils and wars between themselves which so frequently afflict neighboring countries not tied together by the same governments, which their own rivalries alone would be sufficient to produce, but which opposite foreign alliances, attachments, and intrigues would stimulate and embitter. Hence, likewise, they will avoid the necessity of those overgrown military establishments which, under any form of government, are inauspicious to liberty, and which are to be regarded as particularly hostile to republican liberty. In this sense it is, that your union ought to be considered as a main prop of your liberty, and that the love of the one ought to endear to you the preservation of the other.

These considerations speak a persuasive language to every reflecting and virtuous mind, and exhibit the continuance of the union as a primary object of patriotic desire. Is there a doubt whether a common government can embrace so large a sphere? Let experience solve it. To listen to mere speculation in such a case were criminal. We are authorized to hope that a proper organization of the whole, with the auxiliary agency of governments for the respective subdivisions, will afford a happy issue to the experiment. It is well worth a fair and full experiment. With such powerful and obvious motives to union affecting all parts of our country, while experience shall not have demonstrated its impracticability, there will always be reason to distrust the patriotism of those who in any quarter may endeavour to weaken its bands.

In contemplating the causes which may disturb our union it occurs as matter of serious concern that any ground should have been furnished for characterizing parties by geographical discriminations Northern and Southern, Atlantic and Western whence designing men may endeavor to excite a belief that there is a real difference of local interests and views. One of the expedients of party to acquire influence within particular districts is to misrepresent the opinions and aims of other districts. You cannot shield yourselves too much against the jealousies and heart burnings which spring from these misrepresentations; they tend to render alien to each other those who ought to be bound together by fraternal affection. The inhabitants of our Western country have lately had a useful lesson on this head. They have seen in the negotiation by the Executive and in the unanimous ratification by the Senate of the treaty with Spain, and in the universal satisfaction at that event
throughout the United States, a decisive proof how unfounded were the suspicions propagated among them of a policy in the General Government and in the Atlantic States unfriendly to their interests in regard to the Mississippi. They have been witnesses to the formation of two treaties – that with Great Britain and that with Spain – which secure to them everything they could desire in respect to our foreign relations towards confirming their prosperity. Will it not be their wisdom to rely for the preservation of these advantages on the union by which they were procured? Will they not henceforth be deaf to those advisers, if such there are, who would sever them from their brethren and connect them with aliens?

To the efficacy and permanency of your union a government for the whole is indispensable. No alliances, however strict, between the parts can be an adequate substitute. They must inevitably experience the infractions and interruptions which all alliances in all times have experienced. Sensible of this momentous truth, you have improved upon your first essay by the adoption of a Constitution of Government better calculated than your former for an intimate union and for the efficacious management of your common concerns. This Government, the offspring of our own choice, uninfluenced and unawed, adopted upon full investigation and mature deliberation, completely free in its principles, in the distribution of its powers, uniting security with energy, and containing within itself a provision for its own amendment, has a just claim to your confidence and your support. Respect for its authority, compliance with its laws, acquiescence in its measures, are duties enjoined by the fundamental maxims of true liberty. The basis of our political systems is the right of the people to make and to alter their constitutions of government. But the constitution which at any time exists till changed by an explicit and authentic act of the whole people is sacredly obligatory upon all. The very
idea of the power and the right of the people to establish government presupposes the duty of every individual to obey the established government.

All obstructions to the execution of the laws, all combinations and associations, under whatever plausible character, with the real design to direct, control, counteract, or awe the regular deliberation and action of the constituted authorities, are destructive of this fundamental principle and of fatal tendency. They serve to organize faction; to give it an artificial and extraordinary force; to put in the place of the delegated will of the nation the will of a party, often a small but artful and enterprising minority of the community, and, according to the alternate triumphs of different parties, to make the public administration the mirror of the ill-concerted and incongruous projects of faction rather than the organ of consistent and wholesome plans, digested by common councils and modified by mutual interests.

However combinations or associations of the above description may now and then answer popular ends, they are likely in the course of time and things to become potent engines by which cunning, ambitious, and unprincipled men will be enabled to subvert the power of the people, and to usurp for themselves the reins of government, destroying afterwards the very engines which have lifted them to unjust dominion.

Toward the preservation of your Government and the permanency of your present happy state, it is requisite not only that you steadily discountenance irregular oppositions to its acknowledged authority, but also that you resist with care the spirit of innovation upon its principles, however specious the pretexts. One method of assault may be to effect in the forms of the Constitution alterations which will impair the energy of the system, and thus to undermine what cannot be directly overthrown. In all the changes to which you may be invited remember that time and habit are at least as necessary to fix the true character of governments as of other human institutions; that experience is the surest standard by which to test the real tendency of the existing constitution of a country; that facility in changes upon the credit of mere hypothesis and opinion exposes to perpetual change, from the endless variety of hypothesis and opinion; and remember especially that for the efficient
management of your common interests in a country so extensive as ours a Government of as much vigor as is consistent with the perfect security of liberty is indispensable. Liberty itself will find in such a government, with powers properly distributed and adjusted, its surest Guardian. It is, indeed, little else than a name where the Government is too feeble to withstand the enterprises of faction, to confine each member of the society within the limits prescribed by the laws, and to maintain all in the secure and tranquil enjoyment of the rights of person and property.

I have already intimated to you the danger of parties in the State, with particular reference to the founding of them on geographical discriminations. Let me now take a more comprehensive view, and warn you in the most solemn manner against the baneful effects of the spirit of party generally.

This Spirit, unfortunately, is inseparable from our nature, having its root in the strongest passions of the human mind. It exists under different shapes in all governments, more or less stifled, controlled, or repressed; but in those of the popular form it is seen in its greatest rankness and is truly their worst enemy.

The alternate domination of one faction over another, sharpened by the spirit of revenge natural to party dissension, which in different ages and countries has perpetrated the most horrid enormities, is itself a frightful despotism. But this leads at length to a more formal and permanent despotism. The disorders and miseries which result gradually incline the minds of men to seek security and repose in the absolute power of an individual, and sooner or later the chief of some prevailing faction, more able or more fortunate than his competitors, turns this disposition to the purposes of his own elevation on the ruins of public liberty.

Without looking forward to an extremity of this kind (which nevertheless ought not to be entirely out of sight), the common and continual mischiefs of the spirit of party are sufficient to make it the interest and duty of a wise people to discourage and restrain it.

It serves always to distract the public councils, and enfeeble the public administration. It agitates the community with ill-founded jealousies and false alarms; kindles the animosity of one part against another; foments occasionally riot and insurrection. It opens the door to foreign influence and corruption, which find a facilitated access to the government itself through the channels of party passion. Thus the policy and the will of one country are subjected to the policy and will of another.

There is an opinion that parties in free countries are useful checks upon the administration of the government, and serve to keep alive the spirit of liberty. This within certain limits is probably true and in governments of a monarchical cast patriotism may look with indulgence, if not with favor, upon the spirit of party. But in those of the popular character, in governments purely elective, it is a spirit not to be encouraged. From their natural tendency it is certain there will always be enough of that spirit for every salutary purpose; and there being constant danger of excess, the effort ought to be by force of public opinion to mitigate and assuage it. A fire not to be quenched, it demands a uniform vigilance to prevent its bursting into a flame, lest, instead of warming, it should consume.

It is important, likewise, that the habits of thinking in a free country should inspire caution in those entrusted with its administration to confine themselves within their respective constitutional spheres, avoiding in the exercise of the powers of one department to encroach upon another. The spirit of encroachment tends to consolidate the powers of all the departments in one, and thus to create, whatever the form of government, a real despotism. A just estimate of that love of power and proneness to abuse it which predominates in the human heart is sufficient to satisfy us of the truth of this position. The necessity of reciprocal checks in the exercise of political power, by dividing and distributing it into different depositories, and constituting each the guardian of the public weal against invasions by the others, has been evinced by experiments ancient and modern, some of them in our country and under our own eyes. To preserve them must be as necessary as to institute them. If, in the opinion of the people, the distribution or modification of the constitutional powers be in any particular wrong, let it be corrected by an amendment in the way which the Constitution designates. But let there be no change by usurpation; for though this in one instance may be the instrument of good, it is the customary weapon by which free governments are destroyed. The precedent must always greatly overbalance in permanent evil any partial or transient benefit which the use can at any time yield.

Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports. In vain would that man claim the tribute of patriotism who should labor to subvert these great pillars of human happiness – these firmest props of the duties of men and citizens. The mere politician, equally with the pious man, ought to respect and to cherish them. A volume could not trace all their connections with private and public felicity. Let it simply be asked, “where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths which are the instruments of investigation in courts of justice?” And let us with caution indulge the supposition that morality can be maintained without religion. Whatever may be conceded to the influence of refined education on minds of peculiar structure, reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle.

It is substantially true that virtue or morality is a necessary spring of popular government. The rule indeed extends with more or less force to every species of free government. Who that is a sincere friend to it can look with indifference upon attempts to shake the foundation of the fabric?

Promote, then, as an object of primary importance, institutions for the general diffusion of knowledge. In proportion as the structure of a government gives force to public opinion, it is essential that public opinion should be enlightened.

As a very important source of strength and security, cherish public credit. One method of preserving it is to use it as sparingly as possible, avoiding occasions of expense by cultivating peace, but remembering also that timely disbursements to prepare for danger frequently prevent much greater disbursements to repel it; avoiding likewise the accumulation of debt, not only by shunning occasions of expense, but by vigorous exertions in times of peace to discharge the debts which unavoidable wars have occasioned, not ungenerously throwing upon posterity the burden which we ourselves ought to bear. The execution of these maxims belongs to your representatives; but it is necessary that public opinion should cooperate. To facilitate to them the performance of their duty it is essential that you should practically bear in mind that towards the payment of debts there must be revenue; that to have revenue there must be taxes; that no taxes can be devised which are not more or less inconvenient and unpleasant; that the intrinsic embarrassment inseparable from the selection of the proper objects (which is always a choice of difficulties), ought to be a decisive motive for a candid construction of the conduct of the Government in making it, and for a spirit of acquiescence in the measures for obtaining revenue which the public exigencies may at any time dictate.

Observe good faith and justice towards all nations. Cultivate peace and harmony with all. Religion and morality enjoin this conduct. And can it be that good policy does not equally enjoin it? It will be worthy of a free, enlightened, and at no distant period a great nation to give to mankind the magnanimous and too novel example of a people always guided by an exalted justice and benevolence. Who can doubt that in the course of time and things the fruits of such a plan would richly repay any temporary advantages which might be lost by a steady adherence to it? Can it be that Providence has not connected the permanent felicity of a nation with its virtue? The experiment, at least, is recommended by every sentiment which ennobles human nature. Alas! is it rendered impossible by its vices?

In the execution of such a plan nothing is more essential than that permanent, inveterate antipathies against particular nations and passionate attachments for others should be excluded, and that in place of them just and amicable feelings towards all should be cultivated. The nation which indulges towards another an habitual hatred or an habitual fondness is in some degree a slave. It is a slave to its animosity or to its affection, either of which is sufficient to lead it astray from its duty and its interest. Antipathy in one nation against another disposes each more readily to offer insult and injury, to lay hold of slight causes of umbrage, and to be haughty and intractable when accidental or trifling occasions of dispute occur. Hence frequent collisions, obstinate, envenomed, and bloody contests. The nation prompted by ill-will and resentment sometimes impels to war the government contrary to the best calculations of policy. The government sometimes participates in the national propensity, and adopts through passion what reason would reject. At other times it makes the animosity of the nation subservient to projects of hostility,
instigated by pride, ambition, and other sinister and pernicious motives. The peace often, sometimes perhaps the liberty, of nations has been the victim.

So, likewise, a passionate attachment of one nation for another produces a variety of evils. Sympathy for the favorite nation, facilitating the illusion of an imaginary common interest in cases where no real common interest exists, and infusing into one the enmities of the other, betrays the former into a participation in the quarrels and wars of the latter without adequate inducement or justification. It leads also to concessions to the favorite nation of privileges denied to others, which is apt doubly to injure the nation making the concessions by unnecessarily parting with what ought to have been retained, and by exciting jealousy, ill-will, and a disposition to retaliate in the parties from whom equal privileges are withheld; and it gives to ambitious, corrupted, or deluded citizens (who devote themselves to the favorite nation) facility to betray or sacrifice the interests of their own country without odium, sometimes even with popularity, gilding with the appearances of a virtuous sense of obligation, a commendable deference for public opinion, or a laudable zeal for public good the base or foolish compliances of ambition, corruption, or infatuation.

As avenues to foreign influence in innumerable ways, such attachments are particularly alarming to the truly enlightened and independent patriot. How many opportunities do they afford to tamper with domestic factions, to practise the arts of seduction, to mislead public opinion, to influence or awe the public councils! Such an attachment of a small or weak toward a great and powerful nation dooms the former to be the satellite of the latter. Against the insidious wiles of foreign influence (I conjure you to believe me, fellow-citizens), the jealousy of a free people ought to be constantly awake, since history and experience prove that foreign influence is one of the most baneful foes of republican government. But that jealousy, to be useful, must be impartial, else it becomes the instrument of the very influence to be avoided, instead of a defense against it. Excessive partiality for one foreign nation and excessive dislike of another cause those whom they actuate to see danger only on one side, and serve to veil and even second the arts of influence on the other. Real patriots who may resist the intrigues of the favorite are
liable to become suspected and odious, while its tools and dupes usurp the applause and confidence of the people to surrender their interests.

The great rule of conduct for us, in regard to foreign nations, is, in extending our commercial relations to have with them as little political connection as possible. So far as we have already formed engagements, let them be fulfilled with perfect good faith. Here let us stop.

Europe has a set of primary interests which to us have none or a very remote relation. Hence she must be engaged in frequent controversies, the causes of which are essentially foreign to our concerns. Hence, therefore, it must be unwise in us to implicate ourselves by artificial ties in the ordinary vicissitudes of her politics or the ordinary combinations and collisions of her friendships or enmities.

Our detached and distant situation invites and enables us to pursue a different course. If we remain one people, under an efficient government, the period is not far off when we may defy material injury from external annoyance; when we may take such an attitude as will cause the neutrality we may at any time resolve upon to be scrupulously respected; when belligerent nations, under the impossibility of making acquisitions upon us, will not lightly hazard the giving us provocation; when we may choose peace or war, as our interest, guided by our justice, shall counsel.

Why forgo the advantages of so peculiar a situation? Why quit our own to stand upon foreign ground? Why, by interweaving our destiny with that of any part of Europe, entangle our peace and prosperity in the toils of European ambition, rivalship, interest, humor, or caprice?

It is our true policy to steer clear of permanent alliances with any portion of the foreign world, so far, I mean, as we are now at liberty to do it; for let me not be understood as capable of patronizing infidelity to existing engagements. I hold the maxim no less applicable to public than to private affairs that honesty is always the best policy. I repeat, therefore, let those engagements be observed in their genuine sense. But in my opinion it is unnecessary and would be unwise to extend them.

Taking care always to keep ourselves by suitable establishments on a respectable defensive posture, we may safely trust to temporary alliances for extraordinary emergencies.

Harmony, liberal intercourse with all nations are recommended by policy, humanity, and interest. But even our commercial policy should hold an equal and impartial hand, neither seeking nor granting exclusive favors or preferences; consulting the natural course of things; diffusing and diversifying by gentle means the streams of commerce, but forcing nothing; establishing with powers so disposed, in order to give trade a stable course, to define the rights of our merchants, and to enable the Government to support them, conventional rules of intercourse, the best that present circumstances and mutual opinion will permit, but temporary and liable to be from time to time abandoned or varied as experience and circumstances shall dictate; constantly keeping in view that it is folly in one nation to look for disinterested favors from another; that it must pay with a portion of its independence for whatever it may accept under that character; that by such acceptance it may place itself in the condition of having given equivalents for nominal favors, and yet of being reproached with ingratitude for not giving more. There can be no greater error than to expect or calculate upon real favors from nation to nation. It is an illusion which experience must cure, which a just pride ought to discard.

In offering to you, my countrymen, these counsels of an old and affectionate friend I dare not hope they will make the strong and lasting impression I could wish – that they will control the usual current of the passions or prevent our nation from running the course which has hitherto marked the destiny of nations. But if I may even flatter myself that they may be productive of some partial benefit, some occasional good – that they may now and then recur to moderate the fury of party spirit, to warn against the mischiefs of foreign intrigue, to guard against the impostures of pretended patriotism – this hope will be a full recompense for the solicitude for your welfare by which they have been dictated.

How far in the discharge of my official duties I have been guided by the principles which have been delineated the public records and other evidences of my conduct must witness to you and to the world. To myself, the assurance of my own conscience is that I have at least believed myself to be guided by them.

In relation to the still subsisting war in Europe my proclamation of the 22d of April, 1793, is the index to my plan. Sanctioned by your approving voice and by that of your representatives in both Houses of Congress, the spirit of that measure has continually governed me, uninfluenced by any attempts to deter or divert me from it.

After deliberate examination, with the aid of the best lights I could obtain, I was well satisfied that our country, under all the circumstances of the case, had a right to take, and was bound in duty and interest to take, a neutral position. Having taken it, I determined as far as should depend upon me to maintain it with moderation, perseverance, and firmness.

The considerations which respect the right to hold this conduct it is not necessary on this occasion to detail. I will only observe, that, according to my understanding of the matter, that right, so far from being denied by any of the belligerent powers, has been virtually admitted by all.

The duty of holding a neutral conduct may be inferred, without any thing more, from the obligation which justice and humanity impose on every nation, in cases in which it is free to act, to maintain inviolate the relations of peace and amity towards other nations.

The inducements of interest for observing that conduct will best be referred to your own reflections and experience. With me a predominant motive has been to endeavor to gain time to our country to settle and mature its yet recent institutions, and to progress without interruption to that degree of strength and consistency which is necessary to give it, humanly speaking, the command of its own fortunes.

Though, in reviewing the incidents of my Administration, I am unconscious of intentional error, I am nevertheless too sensible of my defects not to think it probable that I may have committed many errors. Whatever they may be, I fervently beseech the Almighty to avert or mitigate the evils to which they may tend. I shall also carry with me the hope that my country will never cease to view them with indulgence, and that, after forty-five years of my life dedicated to its service with an upright zeal, the faults of incompetent abilities will be consigned to oblivion, as myself must soon be to the mansions of rest.

Relying on its kindness in this as in other things, and actuated by that fervent love toward it which is so natural to a man who views in it the native soil of himself and his progenitors for several generations, I anticipate with pleasing expectation that retreat in which I promise myself to realize without alloy the sweet enjoyment of partaking in the midst of my fellow citizens the benign influence of good laws under a free government – the ever-favorite object of my heart, and the happy reward, as I trust, of our mutual cares, labors, and dangers.

George Washington

OUTLINE

Retirement from office.
1. He realizes people must be thinking about his replacement, therefore he declines re-election.
2. He has thought it through, and feels like it is in everyone’s best interest.
3. He wanted to retire earlier, but foreign affairs and advice from those he respected caused him to “abandon the idea.”
4. Now that everything is calm, he is persuaded that the people will not disapprove of this “determination to retire.”
5. He is convinced his age forces retirement, and he welcomes the opportunity.
6. He offers gratitude for the people’s support.
7. He offers a blessing “that Heaven may continue to you the choicest tokens of its beneficence. . .”
Scope of the Address.
1. His sentiments are for the people’s “frequent review,” he wanted us to read and re-read the Address.
2. His only motive was as a friend.
3. He felt no need to recommend a love of liberty – it was already there.
Unity of Government.
1. Unity is a “main pillar” of “real independence”:
  1. for the support of “tranquility at home”
  2. for “your peace abroad”
  3. for “your safety”
  4. for “your prosperity”
  5. for “that very liberty which you so highly prize.”
2. Common attributes of unity:
  1. same religion
  2. manners
  3. habits
  4. political principles.
3. The most commanding motive is to preserve the “union of the whole.”
4. The North, South, East, and West all depend on each other.
5. Unity leads to greater strength, resources, and security.
6. Unity will help “avoid the necessity of . . . overgrown military establishments” and will be the main “prop of your liberty.”
7. He questions the patriotism of anyone who tries to “weaken its bands.”
8. It was unity that brought two valuable treaties:
  1. with Great Britain
  2. with Spain.
9. Government for the whole – via the Constitution – is indispensable; not just alliances between sections.
  1. the adoption of the Constitution was an improvement on the former “essay.”
  2. respect for its authority, compliance with its laws, and acquiescence in its measures are fundamental maxims of true liberty.
  3. the people’s right to alter constitutions is the basis of our political system.
Spirit of Party.
1. Parties are “potent engines” that men will use to take over the “reins of government.”
2. Washington warns against parties’ “baneful effects”:
  1. leads to the absolute power of an individual
  2. “discourage and restrain” the spirit of party
  3. leads to “jealousies and false alarms”
  4. “animosity of one part against another”
  5. can lead to “riot and insurrection”
  6. opens “door to foreign influence and corruption”
  7. “it is a spirit not to be encouraged.”
Spirit of Encroachment.
1. Leads to “a real despotism.”
2. There is a necessity of “reciprocal checks in the exercise of political power.”
3. If a problem arises, correct it by an amendment, not by “usurpation.”
Religion and Morality.
1. Are “indispensable supports” for “political prosperity.”
2. Are the “firmest props of the duties of Men and Country.”
3. The oaths in our courts would be useless without “the sense of religious obligation.”
4. “And let us with caution indulge the supposition, that morality can be maintained without religion.”
5. “Reason and experience both forbid us to expect, that national morality can prevail in exclusion of religious principle.”
6. “Promote, then, as an object of primary importance, institutions for the general diffusion of knowledge.”
Debt.
1. “Avoid occasions of expense by cultivating peace . . . .”
2. “Timely disbursements to prepare for danger” are better than “greater disbursements to repel it.”
3. Avoid debt: in time of peace, pay off debts..
4. Public opinion should “cooperate” with their representatives to pay off debt.
5. Some taxes are necessary even though “inconvenient and unpleasant.”
Foreign Policy.
1. We should exercise “good faith and justice towards all nations.”
  1. “religion and morality enjoin this conduct”
  2. we should be guided by “an exalted justice and benevolence.”
2. Replace “inveterate antipathies” (hatred) and passionate attachments with “just and amicable feelings.”
3. 1. “passionate attachments” produce a variety of evils
  2. these attachments will lead you into “quarrels and wars”
  3. they will also lead to favoritism, conceding “privileges denied to others.”
4. Foreign “attachments” are “alarming” because they open the door to foreigners who might:
  1. “tamper with domestic factions”
  2. “practise the arts of seduction”
  3. “mislead public opinion”
  4. influence “Public Councils.”
5. “Foreign influence is one of the most baneful foes of Republican Government.”
6. “The great rule of conduct for us”: “as little political connection as possible.”
  1. we should fulfill obligations, then stop
  2. we should not get involved in Europe’s affairs.
7. Our “detached and distant situation . . . enables . . . a different course.”
8. “Steer clear of permanent alliances with any portion of the foreign world.”
9. However, we may have “temporary alliances, for extraordinary emergencies.”
10. Maintain “a liberal intercourse with all nations.”
Conclusion.
1. Washington hopes his counsel will:
  1. “help moderate the fury of party spirit”
  2. “warn against the mischiefs of foreign intrigue”
  3. “guard against the impostures of pretended patriotism.”
2. He believes himself to be guided by the “principles which have been delineated” above.
3. A “neutral position” is the best course to take regarding the “subsisting war in Europe.”
  1. that neutrality is the right course has been “admitted by all.”
  2. our “motive has been to endeavor to gain time for our country to settle and mature” until America has “command of its own fortunes.”
4. Washington asks “the Almighty” to correct any unintentional errors or defects from his administration.
5. He looks forward to retiring and enjoying “good laws under a free government.”
6. Closing words.

VOCABULARYacquiescence – agreement without protest. Consent.

actuate – put into motion. Motivate.

admonish – to counsel against. Caution.

alienate – to cause to become unfriendly. Exclude.

alliance – a formal pact between nations. Partnership.

animosity – bitter hostility. Hatred.

antipathies – strong feelings of hatred or opposition. Aversions.

apostate – abandoning one’s principles. Defective or Traitorous.

appellation – a name or title.

appertaining – relating to.

apprise – to give notice; to inform. Notify.

arduous – demanding great care, effort, or labor. Difficult.

artifices – subtle but base deceptions. Tricks.

assuage – make less burdensome or painful. Relieve.

auspice – protection or support. Authority.

auxiliary – giving assistance or support. Supplementary.

avert – to turn away. Prevent.

baneful – causing death, destruction, or ruin. Harmful.

belligerent – inclined or eager to fight. Hostile.

beneficence – a charitable act or gift. Kindness.

benevolence – an inclination to do kind or charitable acts. Goodness.

benign – tending to promote well-being. Beneficial.

beseech – to call upon earnestly. Request.

bias – to cause to have a prejudice view. Distort.

conceded – acknowledged as true, just, or proper. Given.

conjure – to call upon or entreat solemnly. Call upon.

consigned – turned over to another’s charge. Delivered.

consolation – the comforting in time of grief, defeat, or trouble. Comfort.

contemplation – thoughtful observation. Meditation.

countenanced – to give or express approval to. Approved.

covertly – concealed, hidden, or secret.

cultivate – promote the growth of. Develop.

deference – yielding to the wishes of another. Consideration.

deliberate – planned in advance. Intentional.

delineated – depicted in words or gestures. Outlined.

despotisms – political system with one man in absolute power. Oppression.

diffidence – the quality of lacking self-confidence. Humility.

diffusing – causing to spread freely. Spreading.

diffusion – the process of diffusing. Spreading.

diminution – reduction. Decrease.

disbursements – money paid out. Expenditures.

discriminations – acts based on prejudice. Prejudices.

dispositions – an habitual tendency or inclination. Tendencies.

diversifying – giving variety to. Varying.

dubious – causing doubt or uncertainty. Uncertain.

edifice – a building of imposing appearance or size. Structure.

efficacy – power to produce a desired effect. Effectiveness.

encroach – to advance beyond proper limits. Intrude.

enmities – deep-seated mutual hatred. Hostilities.

ennobles – raises in rank. Elevates.

envenomed – poisoned or embittered. Poisoned.

evinced – to show clearly or convincingly. Demonstrated.

exemption – a freedom from obligation or duty. Freedom.

exigencies – situations needing immediate attention. Necessities.

expedients – something adopted to meet an urgent need. Schemes.

facilitating – making something easier. Assisting.

fallible – capable of making an error. Imperfect.

felicity – great happiness or bliss. Happiness.

fervently – having great emotion or warmth. Earnestly.

hypothesis – something considered to be true. Assumption.

impostures – deceptions through false identities. Deceptions.

inauspicious – unfavorable.

incongruous – not consistent with what is logical, customary, or correct.
Disagreeable.

indispensable – not able to be done away with. Essential.

indissoluble – impossible to break or undo. Indestructible.

inducement – something that leads to action. Influence.

indulgent – granted as a favor or privilege. Agreeable.

inferred – figured out from evidence. Understood.

infidelity – lack of loyalty. disloyalty.

insidiously – spreading harm in a subtle way. Dishonestly.

instigated – stirred up or urged on. Aroused.

intercourse – communication between persons or groups. Business.

intimated – to announce or proclaim. Spoken.

intractable – hard to manage or govern. Stubborn.

intrigue – secret schemes or plots. Affairs.

intrinsic – having to do with the very nature of a thing. Natural.

inveterate – firmly established and deeply rooted. Established.

inviolate – not violated or changed. Unchanged.

invigorated – given strength and vitality. Energized.

inviolable – not able to be violated. Unchanging.

laudable – deserving approval. Praiseworthy.

magnanimous – noble of mind and heart. Idealistic.

maxim – fundamental principle or rule of conduct. Principle.

mitigate – to make less severe or intense. Weaken.

monarchy – a state ruled by an absolute ruler, such as a king or emperor.

obligatory – legally or morally binding. Required.

oblivion – the condition of being completely forgotten. Nonexistence.

obstinate – hard to manage, control, or subdue. Uncontrollable.

odium – a strong dislike for something. Disfavor.

pernicious – causing great harm and destruction. Destructive.

perpetrated – to be guilty of bringing something about. Committed.

perpetual – lasting for eternity. Unending.

plausible – appearing to be valid, likely, or acceptable. Believable.

posterity – future generations.

precarious – lacking in security and stability. Uncertain.

precedent – an act used as an example in future situations.

predominant – having great importance, influence, or authority. Important.

procured – obtained or acquired.

progenitors – a direct ancestor. Ancestors.

propensity – a tendency to do something. Tendency.

propagated – cause to multiply. Spread.

provocation – a reason to take action.

prudence – good judgment and common sense. Wisdom.

recompense – payment for something done. Repayment.

requisite – essential or required.

scrupulously – to do something with ethical considerations. Conscientiously.

seduction – the act of leading away from proper conduct. Misleading.

solicitude – the state of being concerned or eager. Concern.

specious – appearing to be true, but being false. Deceptive.

subservient – under the control of something. Subject.

subvert – to undermine the character, morals, or allegiance of. Overthrow.

suffrages – votes.

supposition – the idea that something is true. Idea.

tenure – the terms under which something is held. Terms.

tranquility – the state of being free from disturbance. Peace.

transient – passing away with time. Temporary.

umbrage – offense. Resentment.

usurpation – the seizing of power by force and without legal right. Overthrow.

vicissitudes – changes or variations. Changes.

vigilance – alert watchfulness. Watchfulness.

virtuous – morally excellent and righteous. Pure.

weal – the welfare of the community. Welfare.

The Sermon on the Mount Carl Bloch, 1890

Sermon – Christian Love – 1773

Charles Chauncy (1705-1787) was a minister from Boston. He attended Harvard, graduating in 1721. Chauncy preached at the First Church in Boston for sixty years (1727-1787). Below is his 1773 sermon on Christian charity to the poor. The text of this sermon has been changed to reflect modern spelling.

Christian Love, as exemplified by the first Christian church in their HAVING ALL THINGS IN COMMON, placed in its true and just point of light.

In A

SERMON,

Preached at the Thursday-Lecture, in
Boston, August 3d. 1773.

From ACTS 4. 32.

WHEREIN it is shown, that Christian churches, in their character as such, are strongly obliged to evidence the reality of their Christian love, though not by having all things in common, yet by making such provision, according to their ability, for their members in a state of penury, as that none of them may suffer through want of the things needful of the body; and that DEACONS are officers appointed by Christ to take care of His poor saints, making all proper distributions to them in His name, and as enabled hereto by the churches to which they respectively belong.

BY CHARLES CHAUNCY, D. D.

Having all things in Common, explained and improved.

ACTS 4. 32.
“And the multitude of them that believed were of one heart, and of one soul: neither said any of them, that ought of the things which he possessed were his own; but they had all things in common.”THERE is no need, in order to introduce a discourse on these words, to take into previous consideration either the preceding, or following context. They are in independent sentence, containing an account of the temper and conduct of the Christian Church at Jerusalem, in the beginning of the apostolic times. Says the inspired writer, they “were of one heart, and of one soul, and had all things in common.”

What I propose is, to dilate [expand] upon these words, that we may be let in a clear and just understanding of them; and, as I go along, to make the proper reflections upon what may be exhibited as their real truth.

They begin, “and the multitude of them that believed.” – The persons here spoken of were “believers;” that is, converts to the Christian faith. And they were converts from Judaism. For the Gospel had not as yet been preached to the Gentile nations. The apostles, it is true, had, before this time, been commissioned by their Lord “to preach, in his name, repentance, and remission of sins, among ALL NATIONS,” as we read in Luk. 24. 47: But they were expressly ordered, in the words that immediately follow, to begin their ministry, in execution of their commission, “at Jerusalem; and to tarry there until they had been endued with power from on high;” [Luke 24:47-49] that is, with miraculous power from the Holy Ghost.

Why our Lord confined the labors of his apostles, for a while, within so narrow a compass as the city of Jerusalem, after he had commissioned them to preach the Gospel to all the world, may be difficult to say. But could nothing else be said, it would be abundantly sufficient, at least to us who call ourselves Christians, to say, “So it seemed good in his sight.” [Matthew 11:26]

I may, with propriety, add here, it was an honor, a signal honor, to the city of Jerusalem, and to the Jewish nation in common, that the first Christian church should consist of Jews, and be gathered at Jerusalem. And, at the same time, it illustrates that interrogatory appeal of the apostle Paul, in the first verse of the 11th chapter of his epistle to the Romans, “hath God cast away his people?” Upon which he adds, “God forbid!” As if he had said, God hath not wholly “cast away his people.” No; a number of them were believers in Christ, the promised Messiah, and so considerable a number, that they might be called “a multitude.” So speaks the text.

“The multitude of them that believed,” And it is with great propriety that they are thus denominated. “About and hundred and twenty” only, it is true, was the number at first, as we read in the 1st chapter in Acts; but after the descent of the Holy Ghost upon the apostles, in miraculous gifts, they were greatly increased. “Three thousand were added to them” in consequence of one sermon, preached by the apostle Peter, the record of which we have in the 2d chapter of Acts. In the chapter in which is my text, ver. 4, their number is said to be “ about five thousand.” And in the next chapter, v. 14, we read, that “believers were added to the Lord, multitudes both of men and women.” This increase of believers was at Jerusalem, and of those who were converted from Judaism.

I may properly take occasion here to reflect with grief upon the state of the church of Christ at present, with respect to the additions that are made to it of those that “believe,” so believe as that they “shall be saved.” It cannot be now said, as in my text, “the multitude of them that believed.” Blessed be God, there is yet a church of Christ, and there are in it believers in truth, believers unto life; and this, whether we consider the church in general, or as constituted of particular individual churches. But the increase of converts is not now as it was when the apostles went forth in the power of the Spirit of Jesus Christ. There is at this day, and has been for a long time, yea for ages, an awful withdraw of that success, which, in the apostolic days, attended the preaching of the cross of Christ. Notwithstanding the revivals of the spirit of Christianity at particular times, and in some particular places, the cause, in general, has been long languishing, and is, at present, in a sad, decaying, and almost dead condition.

It certainly is so in this Town and Land. – How small is the number of those, who give themselves up to God in Jesus Christ, to walk in all the commandments and ordinances of the Lord, with a becoming care of being blameless? We are visibly under great decays as to the life of religion. With what little success are the means of grace accompanied? What an awful un-concernedness does there appear in all sorts of persons about their souls, and the concerns of another world? How great is the lukewarmness and indifferency, even of Christian professors? How general their spiritual sloth and negligence? And how many, what vast multitudes among us, are secure in their sins, unmindful of God, thoughtless of Christ, allowing themselves to “walk in the way of their own heart, and in the sight of their eyes?” [Ecclesiastes 11:9] Let us not be insensible of the lamentably bad state of religion among us. Let us be humble herefor, and seek to God to “pour out his spirit” [Acts 2:17] upon us, to “revive the things that remain, and are ready to die.” [Revelation 3:2] We cannot unite in a more seasonable, pertinent prayer to the God of all grace than that, “Turn thou us again, O Lord God of hosts, cause thy face to shine, and we shall be saved.” [Psalm 80:19]

The text does on, “they were of one heart, and of one soul.” This may respect their unity in sentiment as well as affection. Such was their faith and such their love, that it might be said, they, had, as it were, “one soul.” There were no disputings among them, no strife, no animosity. And, instead of hatred, they were filled with good will towards each other, showing its reality in all the genuine exercises of Christian kindness. They were in judgment, and affection, the same as if they had been animated with one common spirit.

They were one in sentiment, that is, with respect to the divine mission of Jesus Christ, His being the Messiah, and the only Savior of men. This was the grand truth the apostles insisted on in their preaching, particularly in my context; and this, accordingly, was the great object of the faith of this “multitude.” They embraced it as a sure truth, that Jesus who “had been crucified, and was raised from the dead,” [Acts 4:10] was “the Son of God;” [Mark 1:1, John 20:31, Acts 9:20] and they were as “one” in this faith.

Happy this first Christian church, so united in that faith which is the grand foundation of the religion of Jesus Christ! Happy, that they should, as “one” build, as the language of my context is, upon “the stone set at nought” [Acts 4:11] by so many of the Jewish builders, and that God had made the head of the corner; in whom there “is salvation, and in on other.” [Acts 4:12]

This is the great band of Christian union, that “unity in faith,” [Ephesians 4;13] which is recommended in the New Testament writing, and which was exemplified by the first Christians.

It were to be wished, those who profess themselves Christians, would preserve this unity in the bond of peace. Then would they cease from forming themselves into separate communities, on account of those differences in opinion which enter not into the essence of Christianity, but are rather points of doubtful disputation. Then would the church of Christ be no longer a collection of contending sects, and party combinations, but “one body,” cemented together, and united, not in the same sentiments about tithing mint, anise, and cumin, or any other matters of comparatively small importance; but in that faith without which no man can be a Christian, a Christian in such a sense as that he may have good hope of entering into life eternal. This is the unity in sentiment, the oneness in faith, that is worthy to be desired, prayed for, and sought after, by all that are the friends of Christ, and the interest of his religion.

Multitude of primitive believers, were not only “one” in sentiment, but “one” in affection also. With respect to love, it might be said of them, they had, as it were, but “one heart, and one soul.” They loved one another as they loved themselves; “yea, as Christ loved them.” [Ephesians 5:25] Their love was without dissimulation. It was not a pretense only, a mere empty verbal compliment; but a noble reality, appearing to be so by its operation in all the fruits of true Christian benevolence. They “walked in love, even as Christ Jesus also walked.” [Ephesians 5:2] They “abounded in love,” [1 Thessalonians 3:12] both as an inward affection, and in all those outward acts that are the proper discoveries of such affection. And it was eminently in this way that these first believers, and others also in after days, drew the attention, and excited the admiration, even of those who were unbelievers: for they have been heard to say, as their words are recorded by one and another of the ancient writers, “Behold, how the Christians love one another! How cheerfully, how liberally, they do good to one another!” [Tertullian: c. 160-c. 225, an early Christian theologian from Carthage.]

An example this, highly worthy of the imitation of all who would be owned, another day, as the followers of those who inherited that spirit, which was the peculiar glory of our common Master and Savior. The law of love is eminently the law of Jesus Christ; and we are obliged as Christians to nothing, if we are not under solemn bonds to love one another. Love, in the first times of the Gospel, was wrought into the very frame of the souls of believers; and this they evidenced by their readiness to all the offices of Christian kindness towards each other. – How different are most Christians now from what they were then! Can it be said, even of those of the same communion, that they are as “one” in affection? May we not rather take to ourselves words, and lament the flight of that spirit of love, which was once the distinguishing mark of those who were believers in Christ!

It is further added in my text, “neither said any of them that ought of the things which he possessed was his own; but they had all things in common.” The things here said to be “had in common” must not be understood as extending to a community in everything. Such an explanation of the words would be an absurdity in reason, and a direct contradiction to the precepts of revelation. They ought therefore to be limited to such things only as might, in consistency with the rule of duty, be possessed and enjoyed in common. The inspired writer of my text has accordingly taken care to specify particularly “the things they had in common.” Says he, in the following 34th and 35th verses, “as many as were possessed of lands, or houses, sold them, and brought the prices of the things that were sold, and laid them down at the apostles feet; and distribution was made to every man according as he had need.” To the like purpose, having said, in the 2d chapter of this same book of the Acts, ver. 4, “all that believed had all things in common,” he goes on, in the next ver. to give us a distinct and full account of “the thing” he had said “believers had in common.” His words are, “and sold their possessions and goods; and parted them to all men, as every man had need.” It was therefore the worldly estate, the possessed houses and lands, of these believers, turned into money, that they all had the benefit of in common. There is nothing said, from whence it can be collected, that these believers enjoyed, or countenanced the enjoyment of anything in common, that would infer a violation of the bonds those are under, who, as the Scripture speaks, are no longer “twain, but mystically one in the Lord.” [Mark 10:8] Some may have interpreted this example of these first Christians in such a latitude. But it may, without the least hesitation, be said, it was never so interpreted, unless by those, whose eyes were blinded by the rise of impure mists from a grossly carnalized heart.

The only question of any importance here is, were Christians, from the beginning, and all along to this day, obliged, in virtue of this example of the believers at Jerusalem, to sell their possessions, and put all in one stock for the common benefit of all? Some have imagined, that an affirmative answer to this question is the true one; but upon insufficient reason. And this I shall endeavor, in as concise a manner as I can, to make evident to you. In order whereto let it be observed,

These believers, constituting the church at Jerusalem, were not obliged, in consequence of any apostolic command, to make sale of their possessions, that they might have all things in common. We have no account of such a command. And should any affirm there was one, they would only declare their own imagination, not what is anywhere wrote in the inspired books. Nay, instead of being divinely taught, that these believers were commanded to sell their estates, that they might all live in common upon one stock, we are obviously led to think, that they were everyone left a liberty to do in this matter as they judged to be right and fit. To this purpose are those words of the apostle Peter, in the chapter following my test, ver. 4, which he spoke to Ananias with a direct reference to the sale he had made of his possession; “while it remained, was it not thine own? And after it was sold, was it not in thy own power”? Surely, he would not have said this, he could not have said it with propriety, or truth, if Ananias had been under the obligation of a command from Christ, conveyed by his apostles, to part with his possession, and put the price into the common stock. Upon this supposition, how could his possession be so called “his own” as that he might not have sold it? And when he had sold it, how could the price of it be said to have been “in his own power?” It should seem demonstrable, from this application of the apostle Peter to Ananias that the sale which these believers at Jerusalem made of their possessions was a matter of their own free choice, not what they were absolutely bound to do in virtue of any requirement of Jesus Christ.

And we may the rather be satisfied of this, as we nowhere read, in the New Testament, of any Christian church, who “had all things in common,” conformable to the example of the church at Jerusalem. And what is more, we no where, in the inspired books, find a command, directed to any Christian church, or to any member belonging to it, obliging them to sell their possessions, that the whole community might be supported out of one common stock; which cannot be accounted for, had it been the will of Christ, that no one of his disciples should possess, as his own property, either house or land; but that everyone, who professed faith in him, should, without the exception of a single person, sell his estate for the advantage of all in common.

It may be further worthy of notice, the New Testament writers are so far from reducing all Christians to a level, by putting them upon having all things in common, that they obviously suppose there actually was, and would be, a difference between them in point of outward circumstances. Hence they often speak of the members of this, and the other Christian church under the characters of rich and poor; which would have been altogether improper, if Christianity had destroyed this distinction, by obliging all that were believers to have all things in common. And not only do the apostolic writers speak of rich and poor in the Christian church, but graft many of their instructions upon this difference there was in the worldly circumstances of its members. The rich, particularly, are applied to as such, and minded of the duty they are obliged to in this capacity. Says the apostle Paul, directing Timothy how to manage in his office as a Gospel minister, 1 Tim. 6. 17, “charge them that are rich in this world that they trust not in certain riches, but in the living God – that they do good, and be rich in good works.” Where would be the pertinency of this change to Timothy, if the supposition of rich men in the church of Christ was contradiction to the Gospel establishment? In this case, the direction to him must have been, say to such as are rich, sell your possessions, and cease being rich. But not a word to this purpose do we meet with here, or in any passage of Scripture, in what is said to them that were rich.

It is still further observable, the apostle Paul, in writing to the Corinthian church, as “touching the ministering to the saints,” [2 Corinthians 9:1] gives them this instruction, 2 Cor. 9. 7, “Every man according as he professed in his heart, so let him give; not grudgingly, or of necessity; for God loves a cheerful giver.” Is this an injunction that will, in the least, comport with the supposition, that the individuals of this church had nothing of their own, but had all things in common? Every man, you see, is left to give according to the free purpose of his own heart: Only he is instructed to give with cheerfulness, and liberality; and upon the encouragement mentioned in the foregoing verse, “This I say, he that soweth sparingly, shall reap sparingly; and he that soweth bountifully shall reap bountifully.” But there would be no room for sowing sparingly, or bountifully, if no member of this church had anything he could call his own, but whatever he possessed, more or less, must be thrown into one common stock for the benefit of all. Had this been the truth of fact, or an apostolic establishment, the direction, in this passage of Scripture, is altogether unintelligible.

You will, perhaps, ask, if the practice of this first Christian church at Jerusalem, in selling their possessions, and having all things in common, was not intended as an example obligatory on all other Christian societies, why was it recorded? And why so recorded to lead us into an opinion of their conduct as truly noble and benevolent?

The answer is at once obvious, and I hope satisfactory. It is as follows. This first church, at the time when they came into this practice, were peculiarly situated. Perhaps, no church, from that day to this, has been in like circumstances. For it is to be observed, though, from the evidence that had been held out to their view, they admitted it into their hearts as a truth, that Jesus was the Son of God, and Savior of the world, that he died, rose again, ascended up to heaven, and will come in the end of time to confer eternal life upon all his faithful followers; and though, in the esteem of the apostles, they were qualified, in consequence of this faith, and a profession of it, for baptism, and fellowship with believers in all acts of Christian communion; yet it cannot be supposed, but that, in this beginning of their faith, they should be imperfectly instructed in the nature, doctrines, and precepts of the gospel kingdom. Further teaching; yea, a series of it was yet needful. They needed particularly to be guarded against the prejudices, errors, and corruptions of their former unconverted state, and to be more fully indoctrinated in the things pertaining to the kingdom of God, and Jesus Christ. And this, until a more regular state of things could be accomplished, it is at once evident, would take time, and bear hard upon those who had nothing to depend upon for a subsistence but the labor of their hands. Now, in such a situation of things, what more nobly benevolent than this conduct of the first believers, in having all things in common? Especially, if it be remembered, as it ought to be; that this church was constituted chiefly of Jews that were not inhabitants at Jerusalem, but occasional comers there from a great variety of distant places. Hence we read, in the forecited 2d of the Acts, that, among the three thousand Jews, who were added to the church, at this time, there were Parthians, Medes, Elamites, dwellers in Mesopotamia, Judea, Pontus, Asia, and other places. And being thus occasionally at Jerusalem on the day of Pentecost, when the holy Ghost made his descent on the apostles, they were eye-witnesses of its marvelous effects, and had the opportunity of hearing the sermon then preached by the apostle Peter, under the inspiration of the Spirit; upon which they were struck with conviction, professed faith in Christ, and were admitted, to fellowship, as disciples, in all acts of Christian communion. But being at a great distance from their proper homes, they were incapable of providing for their own support, should they continue at Jerusalem; and yet, it cannot be supposed but their becoming converts to the faith of Christ, they should be desirous of tarrying here, as it was highly proper, if not absolutely necessary, they should, that they might be more fully instructed in the way of salvation through Jesus who was crucified. Besides, they might, by direction from the Holy Ghost, be influenced to continue here, that, being under the tuition of the apostles, and enjoying the advantage of Christian communion in Gospel ordinances, they might be formed for preachers to carry the glad tidings of salvation to the several nations from whence they came, and in this way be instrumental in propagating the religion of Jesus. In this situation of things, wherein could the believers at Jerusalem have more nobly manifested the warmth of their love to Christ, and the greatness of their affection for each other, than by saying, as in my text, that “nought of the things which they possessed were their own, but that all things should be had in common?” In like circumstances, the like conduct would be generous and noble, and would be the conduct of Christians, if actuated by that benevolent principle, which reigned in these first believers, making them all of “one heart, and of one soul.” But for any to plead, that this practice of those primitive Christians should form a law, an established rule, obligatory upon all Christians, in all ages, however differently circumstanced, would be highly absurd, and greatly hurtful in its tendency and operation.

Nevertheless, this example of their unfeigned generous love is very instructive to Christians, considered both individually, and as united in particular societies. It is in this latter view of Christians, only I shall consider the example in my text, as eminently instructive.

And the instruction they are taught from it is, to take all due care, that such among them as are in necessitous circumstances, may be so far provided for, as to be preserved from suffering through want. Though no particular societies of Christians are obliged, after the pattern of the church at Jerusalem, to sell what they possess, and throw all into one stock for the common support; yet they are, without all doubt, bound by their example to do their utmost, that none of their brethren in Christ, especially of the same community with themselves, may be suffered to drag on life unrelieved under the straits, distresses, and miseries of unavoidable poverty. And the obligation, from this example, is the more binding, as it coincides with the known practice of all Christian churches in apostolic times. ¹ It was their constant care to provide, by their charitable distributions, for the relief of their brethren in Christ under distressing circumstances, whether through poverty, or the unjust treatment of a wicked and unbelieving world. And they did this under apostolic guidance; yea, by express order from these inspired teachers of the will of Christ. The practice of these primitive churches, thus circumstanced, is therefore obligatory upon all after churches; and while they copy after it, they may be assured, they will fall in with the mind of Christ, as their practice was founded on apostolic direction, which was infallibly right; because they were under the immediate guidance of the Spirit of truth.

The churches of Christ, it is acknowledged, were differently situated in that day from what they are in this. They were then the objects of the hatred and contempt of the civil magistrate, not of his paternal care and protection: Whereas the civil powers, in many places at least, are now on the side of Christian communities, and profess a regard for them, and readiness to afford them their help.

This difference between the state of Christians now, and in the times of the apostles, it must be owned, is a very great one in favor of Christian churches at this day. But what is the natural, obvious deduction herefrom? Surely, it will not follow, that Christian churches, because they are under a Christian civil magistracy, are discharged from their obligations to Christian charity. As our Savior has said, Mat. 26. 11, “The poor ye have always with you,” that is, to furnish occasions for the exercise of charity, and to call to it. The necessities of those, who are of “the household of faith,” may not at all times, and in all places, so loudly call for equally large distributions in order to their relief: But in all ages, and in all the churches of the saints, there will be a number, more or less, of helpless orphans, widows, and poor people, who must be provided for, or subjected to all the miseries of a destitute condition in life.

Besides what has been offered, it may be worthy of special notice, the apostles of our Lord, under the extraordinary guidance of the Holy Ghost, appointed officers in the Christian churches they founded, whose special business it was to take care of the charity of the churches they were respectively related to, and to make distribution of it according to the various wants of their several members. These officers are called, in the apostolic writings, DEACONS, and they have been distinguished by this name from that day to this.

The first deacons were constituted at Jerusalem, and the work assigned them was in part extraordinary, being adjusted to the extraordinary circumstances of the church there. This church, at this time, had one common stock, out of which they were all supplied. Deacons were accordingly appointed to “serve tables” ² or, in other words, to make use of the churches money, which was deposited in their hands, not only in providing for the Lord’s table, but such other tables as were necessary for the common support: A work that required great wisdom, impartiality, candor, as well as labor, in order to a right and commendable discharge of it.

That which was extraordinary in the work of these deacons, the support of all out of one common stock, soon ceased; but taking care of the helpless poor members of Christ still continued the duty of every church, and will continue to be their duty to the end of the world. And, upon this foundation, the deacon’s office became a perpetual one in the church. All the churches, in apostolic times, that were set in order, were furnished with Deacons, as well as Pastors. Hence the apostle Paul inscribes his epistle to the Philippians in that style, “to all the saints in Christ Jesus, with the Bishops, or Pastors, and Deacons.” And in his first epistle to Timothy, which was intended for the direction of all churches, in all ages, he particularly specifies the qualifications of those who are fit to be Deacons, and gives direction that such only should be put into office.

It is from hence evident, that the Deacon’s office is a perpetual one, and that all the churches of Christ, in succession thro’ all ages, should be furnished with them. And why? Principally, and above all, that, as trustees of the churches, and as officers of Jesus Christ, they might employ themselves in ministering to the poor saints. But how should they do this, unless they be enabled to it? And how should they be enabled, but from the charitable distributions of the churches whose officers they respectively are, under Christ, the great head over all? The appointment of Deacons to take care, that the poor saints be relieved and helped, is, in true construction, a solemn law of Christ, obliging the churches who choose them to put it in their power, as God shall give ability, to answer this charitable intention of their office. Surely, this office in the church would not have been constituted, if it had been a needless, useless one! And useless, as to the main end of its institution, it must certainly be, if the churches are not bound, by the authority of Christ, to a due care to fill their hands for distribution to charitable and pious purposes. ³

In short, either the Deacon’s office is an ordinance of Jesus Christ, or it is not. If it is not, why do our churches, in solemn form, choose men out of their number to take upon them this office? They must be supposed to esteem Deacons, officers of divine appointment, or they profanely mock God when they elect them as such. If they are officers of Christ’s appointment, the churches who choose them are most certainly obliged to acknowledge them in this character, by enabling them, as they have ability, to afford all needed help to “the saints that are in Christ Jesus.” [Philippians 4:21] This is the great end of their appointment; this is the business in special they are set over: And for churches to elect them to manage this business, and carry into execution this great and good end of their office, and, at the same time, to take little or no care to furnish them with ability herefor, is an inconsistency in conduct that cannot easily be accounted for. And yet, this inconsistency most of our churches are justly chargeable with.

It is I suppose, the truth, in regard of all our churches, that they have Deacons, and of their own election; and this, when solemnly met together in the name of the Lord. And is it not as real a truth, with respect to the most of them, that their Deacons sustain rather the name of their office, than the thing itself; having little or nothing to do that is proper to the principal end of their institution by Christ? May it not be justly said, that too generally, throughout the land, their main business is to provide for, and serve at, the sacramental table? As for Christ’s poor, they are no more enabled, by the churches they are related to, to make distributions for their relief, than if they sustained no office in the church of God. Is this as it ought to be? May it not rather be said, that such churches are grossly wanting in those discoveries of Christian affection, which were so conspicuous in the church at Jerusalem, and all the other churches we read of in the New Testament books.

It will, perhaps, be pleaded here, our civil rulers have empowered the several Towns, within their jurisdiction, to raise such moneys as may be judged necessary for the support of the poor, and to appoint persons to take care, that these moneys be disposed of, so as to answer the good end for which they are raised; in consideration whereof, the churches are excused from the those charities, which would enable their Deacons to do that which is done in other ways.

The answer is at once obvious. The laws empowering our several towns to provide for the support of the poor, respect the poor in common, of whatever denomination, be their character as it may; not distinguishing any on account of their membership in the church of Christ: Whereas, it is the requirement of the Gospel of the blessed God, that Christians churches particularly regard the poor saints; taking all due care, that those, who are members of the same mystical body with themselves, should be so far helped as not to live in suffering circumstances, through want of the things that are needful for the body. And, if any of their members are in real necessity, their charitable assistance is what they are as certainly obliged to, as Christians were in the first, or any other, period of the Christian church. Their living in a Christian country, where provision is made by law for the relief of poor people in general, may make a difference as to the quantum of the charity, that may be proper and suitable; but it makes none at all as to the thing itself, where there is real need of it. And, indeed, is the provision that is made by the law in any place for the support of the poor, in common, cancels the obligations of the churches to make provision for those of their own body, who are in necessitous circumstances, it totally sets aside the Deacon’s office, though an apostolic appointment in the name of Jesus Christ. What need of Deacons in the church of God, if Christ’s poor are not to be the special objects of their care? Why should the churches choose them into office, if they are excused from putting anything into their hands for a distribution for the relief of the saints? The plain truth is, no civil constitution can vacate an institution of Jesus Christ. And as Deacons are officers of his appointment, and chosen by the churches as such, they are solemnly bound, and by their own choice too, in compliance with what they professedly esteem the will of Christ, to own them in the business they are called to, and set over, namely, that of ministering to the wants of those, in special, who are of “the household of faith.” And that they may be properly supplied, as officers in the kingdom of Christ, and in His name, for the execution of the benevolent trust reposed in them, it is, without all doubt, the incumbent duty of the churches of which they are respectively Deacons, to endeavor, as they have ability, to put it in their power to relieve their poor members, as there may be occasion for, and calls to it, in the all-wise, righteous government of Providence.

Some of our churches, thanks be to God, have something of a stock, or fund, owing to the pious and charitable legacies of those, who were concerned that the poor disciples of Christ might, in His name, and by His officers in the church, be taken care of. But it will not be pretended, that any fund, in any of our churches, will afford that which is sufficient for the relief of all belonging to them, that are needy and destitute: And what is lacking, this way, ought to be made up in some other; or even these churches will fall greatly short of their duty, and leave their Deacons unable to answer, in a commendable measure, the good intention of their office.

What some individuals in our churches have done, or may still do, in charities to the poor in general, or the poor of those Christian communities of which they themselves are a part, is known to God, and their own consciences. But may it not be justly questioned, whether any of our churches, as such, have taken that care to enable their Deacons, as Christ’s officers, and in His behalf, to make those communications to His needy disciples, as they had ability to do, and ought to have done? Had the constituent members of our several churches been as ready to communicate, that their brethren in Christ, conflicting with the miseries of poverty, might be relieved and helped, as they have been to expend their money for that which profiteth not, would so many of them have so often been pinched with hunger, and cold, and suffered to groan under distress, through want, I do not say of the conveniences and comforts, but of even the necessaries of life? Should I not speak the truth, if I should affirm, that no visible saint, no member in any of our churches, would suffer for want of what is needful for the body, if we spared for their relief a small part only of that which is laid out for rich furniture for our houses, in costly apparel to deck our bodies, and in luxurious variety to cover our tables? Should each one that is a member of the church of Christ lay his hand upon his heart, and declare the genuine dictates of conscience, would he not be obliged to own, that he had needlessly, might I not say sinfully, spent that, which, if he had laid up in store for the purposes of charity and piety, would have made the hearts of many to sing for joy, who have been oppressed, and over-burdened with the weight of difficulties and straits, arising from the poverty of their condition? Our churches, my brethren, have lost, in a great measure, the spirit of the primitive churches of Christ; their spirit of love, operating in all the offices of charitable goodness, which distinguished them from other men, and were as a mark, or badge, by which they were known to be believers in him whom God has sent to be the Savior of the world. We are too generally become lovers of ourselves, lovers of the gaieties, the vanities, the amusements, and fashionable follies of the degenerate age we live in. The very best of us are too much conformed to this present evil world, and suffer it so to engross our affection, as that we have but little, very little, left to show itself in Christian acts of kindness and beneficence to the saints that are in Christ Jesus.

It were to be wished our churches were now, as they were in the apostles days, “one in heart and affection,” churches towards each other, and every church towards every member belonging to it. And that we may be “provoked” to this union in love, evidencing its reality its reality in works of kindness and charity, as there may be occasion, I shall briefly propose to you consideration the following things, with the mentioning of which I shall conclude the present discourse.

The first thing worthy of special notice is, that the faith which constitute men Christians in truth, and love to their fellow-brethren in Christ, not the pretense of love, but its reality, are so far connected together in the Sacred Books, as to lead us most obviously into the thought, that they are, and ought always to be, inseparable concomitants. Turn to what Paul says to the church in Ephesus, 1st chap. 15 ver. To the like purpose he writes to the church at Coloss, 1st chap. 4th ver. The same connection of love we find, in his 1st Epis. to the Thessalonians 1st chap. 3d ver. So in his 2d Epist. 1 chap. 3d ver. I might refer you to a great number of other texts, in which faith in Christ, and love to the brethren, the saints, the household of faith, are linked together, as though they could not be disjoined, but would ever accompany each other. And, in truth, it is of the very essence of faith, that faith by which “the just do live,” [Habakkuk 2:4] to show itself in love, not only to God, and Christ, but to the Christian brotherhood, not in word only, but in true genuine deeds of unfeigned hearty affection; insomuch, that we may assure ourselves, if our faith is not accompanied with this practical love, it is nothing better than that empty dead faith, of which the apostle James says, “it profiteth not.” [James 2:16]

It may be again worthy of consideration, the apostolical writers present to the view of believers in Christ Jesus, such an idea of their relation to each other as must powerfully tend to excite and draw forth their love to one another, if their faith is of the right sort, and in exercise. As the apostle Paul, in the 2nd chap, of his epist. to the Ephes. represents the matter, we have “one Lord, one faith, one baptism, one God and Father of all, who is above all, and thro’ all, and in all” that are disciples in truth. We have all been “called to one hope,” we are “one mystical body,” and are actuated by one and the same spirit, the Spirit of Jesus Christ. We are all “heirs according to the hope of eternal life, heirs of God, and joint heirs with Christ to the incorruptible inheritance in heaven.” [Romans 8:17] We expect to be associated in another world, and to live there, in one grand community, united in love to one another; and eternally joining as one in “ascribing blessing and honor to him that sitteth on the throne, and to the Lamb.” [Revelation 5:13] Can we have a realizing faith in these truths of God, as we must have to denominate us Christians, and not feel in our hearts the working of affection towards each other; affection that will show itself in all Christian offices of charitable kindness? It is impossible.

It may be said yet farther, the Gospel motives to Christian love, in practice, as well as principle, are such as cannot easily be withstood, where there is the exercise of faith in a suitable degree. We are called to no act of love and goodness to the Disciples of Christ, but what we shall be abundantly rewarded for in the coming world. A cup of cold water only given to a disciple, in the name of a disciple, and from love to Christ, and in obedience to Him, shall in no wise lose its reward. The more bountifully we sow, the more bountifully we shall reap. – What better use, what higher interest, can we put our money to, than by lending it to the Lord, for the use of His poor? It is the entire want of faith, or the weakness of it, or the not allowing it its proper exercise, that shuts our hands from the most liberal distributions to the purposes of Christian charity. Could we be wanting upon this head, if we really and fully believed that the good God would amply repay us whatever we should advance for the help of the saints, if not in this world, most assuredly in that which is to come.

Another most powerfully affecting consideration to engage out practical love towards our brethren in Christ is, that He will esteem what we do to them as is done to Himself. For they are members of that very body of which He is the Head; they are mystically one with Him. It is in consideration of this union, that He says, as in the 24th of Matthew, “inasmuch as ye have done it to one of the least of these my brethren ye have done it to me.” Do we really believe, that, if we charitably relieve a brother in Christ, He will accept the kindness as done to Himself? It is difficult to conceive, how we should, in this case, refrain ourselves herefrom. Our faith in this amazing truth must be weak, or rather not in present exercise, or it would open both our hearts and hands in communications of Christian kindness.

I shall only say further, deeds of charitable goodness to the poor suffering members of the church of Christ, are mentioned by name in the account the Scripture gives us of the process of the great and general judgment; and those only are pronounced “blessed, and bid to inherit the kingdom prepared before the foundation of the world, who have given meat to the hungry, and drink to the thirsty, clothes to the naked, and help to the sick, and distressed.” [Matthew 25:34-36] If then we would hope to be acquitted at the bar of the future judgment, and have entrance ministered to us into the kingdom of Christ that is above, we must put on bowels of mercy, be kind to one another, tender-hearted, ever being in readiness, according to our ability, to do good to “the household of faith”: So shall we, of the mercy of God, through Jesus Christ, be crowned with immortality and honor in the coming world.

AMEN.

Endnotes

1. Vid. Rom. 15, 25, 26. 1 Cor. 26. 1,2. 2 Cor. 8. I, 2, 3. Heb. 6, 10.

2. See the account at large in the 6th Chapter of the Acts.

3. My late worthy colleague, the Rev. Mr. Foxcroft, in his sermon preached at the ordination of a Deacon, though dead yet speaks to you, in the following very pertinent words.
“This officer (meaning the Deacon) stands in the house of God a constant monitor to the assembly, of their duty to honor the Lord with their substance. And the church, that elect him, do hereby practically contract with him, that they will own him in the execution of his office, find him suitable employment in his station, and supply him, as they are able, for a liberal distribution to the necessities of saints. I cannot but look on it a gross incongruity, not to say a trifling formality, and mockery of a divine institution, to put men, by a solemn church-vote, in the name of God, under the character of Deacons, and yet not ‘appoint them over their proper business,’ nor take the necessary methods to furnish them for ‘using their office well’.” – He adds a little onwards, “If the church did their duty ‘concerning the collection for the saints, every one contributing as God hath prospered them,’ there would be sufficiently of work for the officers Christ has instituted to ‘serve tables.’ None methinks, could then with any color of reason, scruple the propriety of a solemn ordination of them. And as for them, how would it encourage their hearts, to see the churches, they respectively serve, taking a proper care, that they may be ‘thoroughly furnished unto all good works’ for the house of their God, and the offices thereof! How gladly would they receive the gift, and take them the fellowship of ministering unto the saints!”

Sermon – Election – 1771, Connecticut

This election sermon was preached by James Cogswell (1720-1807) in Connecticut on May 9, 1771.

S E R M O N,

Preached before the

General Assembly

Of the Colony of CONNECTICUT,

At Hartford,

On The Day of Their

Anniversary Election

May 9th, 1771.

By JAMES COGSWELL, A. M.
Pastor of the First Church of Christ in Canterbury.

At a General Assembly of the Governor and Company of the Colony of Connecticut, holden at Hartford, on the Second Thursday of May, A. D. 1771.

Ordered, That Shubael Conant, Esq; and Mr. John Curtiss, return the Thanks of this Assembly to the Rev’d Mr. James Cogswell, for his Sermon delivered before the Assembly on the 9th Instant, and desire a Copy thereof, that it may be printed.

GEORGE WYLLYS, Secr.

An Election S E R M O N.

Jeremiah xviii. 7, 8, 9, 10.

At what Instant I shall speak concerning a Nation, and concerning a Kingdom, to pluck up, and to pull down, and to destroy it:

If that Nation against whom I have pronounced, turn from their Evil I will repent of the Evil that I thought to do unto them.

And at what Instant I shall speak concerning a Nation, and concerning a Kingdom to build and to plant it:

If it do Evil in my Sight, that it obey not my Voice, then I will repent of the Good wherewith I said I would Benefit them.

The Attention of Americans has of late been uncommonly roused, and deeply engag’d about the public Good. We have look’d on our invaluable Liberties, and important Privileges to be in Danger. And such a general Concern relative to these Things, and Zeal for their Preservation, has prevailed among us, as Regard for Liberty is wont to inspire a free People with—In such an alarming Situation, many invincible Reasons have been offered in support of our just and important Rights; many Expedients of a political and prudential Nature have been urg’d with great Force, and press’d upon us by very weighty Motives: And may they have their Effect—The Design of them is certainly Noble and Important.

But there are doubtless Considerations of a moral and religious Nature, which ought to command our Attention, and which are really of far greater Importance, both to our present and future Happiness, than any Thing merely civil or political can be.—Indeed the chief and ultimate Design of Religion, as it respects Mankind, is to deliver us from the fatal Effects of the Apostacy, and to fit us for a State of perfect Holiness and Happiness in the coming World. But this is not all; Godliness has the Promise of the Life that now is, as well as of that which is to come. And it tends to the present Happiness not only of Individuals, but the Love and Practice of it has a most friendly Aspect on public Weal; and the neglect of it the most direct Tendency to the Misery and Destruction of a State.—-Several Considerations of this Nature, and of great Importance, are suggested to us from our Text and Context.

The Jews were become a very wicked and abandoned People, at the Time when God sent this Message to them by the Prophet. Many Threatenings, and of fore Calamities had been frequently denounced against them, which had as yet, very little, or rather no Effect to reform them. The Prophet Jeremiah is directed therefore to go to the Place where the Potter fashioned his Vessels of Clay: There he observed that the Potter had an uncontrolled Power to form these Vessels as he pleased: If they would not serve for one Purpose he could very easily turn them to another. From this lively Similitude, the Prophet is ordered to represent to the Jews God’s sovereign Power over the most formidable States and extensive Empires: And with how much Ease God either exalts or depresses them, prospers or afflicts, increases or diminishes, or in a Word, preserves or destroys them. And God has certainly a greater Right to do this, than the Potter has to new Mould the Clay of which he is not the absolute Proprietor.

This was true in Jeremiah’s Time, and is equally true now; and really it is a Truth of very great Importance to be considered and realized; for it shews us that we are absolutely dependent on God for our all:–Prosperity or Adversity, whether private or public, is entirely from God.

But God gives us to understand in our (Text, that whatever his Power and Sovereignty might enable him to do,) he conducts not only according to the invariable Rules of Justice and Equity, which gives us the greatest Assurance that he never will wrong any People, or bring any Evil upon them, merely to shew himself Sovereign, but farther that he is disposed to treat Mankind according to the Rules of Clemency and Kindness: So that when a Nation or Kingdom have been guilty of a Conduct criminal to that Degree, that they have greatly provoked God, and which would justify him in proceeding to the last Extremities with them; yea, if God had proceeded so far as to threaten them with utter Ruin, if after all this, they should even then repent, and turn from their evil Ways to God, he would avert the Tokens of his Displeasure, recall the Threatnings, prosper and establish them.

On the other Hand, God lets them know that whatever Encouragement he had given of granting Enlargement and Prosperity to any State; if they after this degenerate and backslide, to that Degree, that their Character becomes that of Evil Doers, an unrighteous, ungodly People, they forfeit his Promise and Protection; and if they continue irreclaimable, he will not build them up, but destroy them.

It is worthy of Observation, that the Declarations made in our Text relative to God’s providential Dispensations, are not confined to the Jews; they are of a general Nature, and published in an indefinite Manner: Whence it appears that God Almighty designs here to exhibit a general Rule of his Conduct towards public Bodies or Communities.

It is indeed true that we have no Reason to expect an exact Correspondence between God’s providential Dispensations towards the Jews and other Kingdoms or civil Communities. Yet as God is the moral Governor of the World, and approves of Virtue and Holiness wherever it appears, and always hates Sin and Wickedness among all Nations; so it is reasonable to believe he will shew his Approbation, Favour and Protection to the one, and frown upon and punish the other. The State of the Case is very different (as to the Time of Rewards and Punishments) between Individuals and public Bodies of Men. The future State is the Time of Retribution to Individuals.—Though therefore many among the godly may suffer very grievous Things in this present State, they shall be abundantly Rewarded hereafter: In that happy World Light is sown for the Righteous, and gladness for the upright in Heart. And however the wicked may flourish and prosper here, their triumphing is short, for it is that they may be cut off and destroyed. But the Case is very different with regard to civil Communities. Whatever Forms of Administration they assume, they are the Creatures of Time. They have no Existence but in this World—All their Bands of Society, as Bodies-Politic, are dissolved, and have no Existence in a future State. If therefore they are not rewarded or punished in some Proportion to their Character as righteous or sinful in this World, they never are at all. It appears therefore agreeable to the Divine Perfections, that God should shew visible Marks of Approbation of public Virtue, and frown upon and punish a sinful People, as in our Text he has expressly declared he will do.

It appears then that God speaks to us in these Days as really, tho’ not in the same Manner as he did to Nations and Kingdoms in ancient Times. To them he spake by immediate and particular Messages from Heaven, pointing out their Sins, and the particular and special Judgments which they might assuredly expect if they continued Incorrigible. To us he speaks by his written Word and his Providence. In his Word he shews us what is the Character of such a People as have Encouragement to hope for his Favour, or Reason to fear his Displeasure;–and what he justly expects from such a People as have wickedly departed from him, that they may be restored to Favour, and enjoy his Smiles. Many Examples are left us in sacred Scripture for our Instruction and Admonition. Thus God speaks to us now, and surely the Man of Wisdom will hear what God speaketh to the City and to the Country. We must carefully examine into our real Character, and compare it to that of other Communities, and then consider how God has declared he would treat them, and what Treatment they have in fact met with and from thence collect what we have to hope for, or to fear from the Hand of God.

That which may be further attempted, by Divine Assistance, will be to shew,

I. That the Love and Practice of Religion has the greatest Encouragement of God’s Favour; and therefore is the surest Means of the Happiness of a People.

II. That the prevalence of Irreligion and Wickedness have a dreadful Tendency to their Destruction; And,

III. That if a People have revolted from God, Repentance and Reformation will be the surest and best Means to prevent their Ruin, and restore them to the Divine Favour.

I. The first Thing proposed is to show, that the Love and Practice of Religion has the greatest Encouragement of God’s Favour, and therefore is the surest Means of the Happiness of a People.

This is implied in the Text. ‘Tis indeed taken for granted, that God will bless and prosper a People who continue holy and obedient. Such who do not Evil in his Sight, but obey his Voice. These are Phrases to decipher true Religion. But we must always remember that a right Temper of Heart is always included in this Obedience to the Voice of God: otherwise it is destitute of the most essential Property of Obedience.—A supreme Love to God, on Account of his transcendent Excellence and absolute Perfection: an ultimate Regard to his Honour, and a Disposition to be subject to his Will, are essential Ingredients in Obedience to the Voice of God. This Voice of God is no other than his Word, and when we have such a Temper of Mind as the Word of God requires; when we believe and live as God requires we should do in his Word, then are we religious.

“All the great Truths and Duties of Morality are adopted by Christ, and incorporated into his Laws, are refined and purified, and set in the fairest and strongest Point of Light, and raised to their highest Perfection in the Christian Institution.” This Word or Voice of God discovers his glorious Nature and amiable Perfections, in Conformity to which, the Happiness of all intelligent Beings consists.—It shews that Mankind, tho’ originally created in the Image of God, have fallen from him, and are become both guilty and polluted by Sin.—The surprising Method of Redemption by Jesus Christ, the great Mediator; and the Recovery to a holy Temper and Life, which (thro’ Divine Influence) always takes Place in all who are by Faith in him, made partakers of the great Salvation. All these glorious Truths in one connected View, all that Holiness that is required, and those Duties which are directed to in God’s Word, tend to promote the Happiness of civil Communities; for God has most plainly shewn in his Word.

That, Religion, and this only, will recommend to his Favour.

That, the Religion which God’s Word requires, is so framed, as in the very Nature and Genius of it, to have a tendency to promote the public Good.

And this Word of God points out many Duties to Men, in all Characters, Relations and Circumstances, which directly and immediately tend to promote the best Good of the State.

1. God has most plainly shewn in his Word, that Religion, and only this will recommend to his Favour. Very many are the Pomises of this Kind. God promised the Israelites, ¹ that if they would hearken diligently to the Voice of the Lord their God, to do all his Commandments, the Lord their God would set them on High, above all the Nations of the Earth. And thus also said the Lord to them by the Prophet Azariah, ² “Hear me Asa and all Judah and Benjamin, the Lord is with you while ye be with him; and if ye seek him he will be found of you; but if ye forsake him, he will forsake you.” Many other Promises of this Kind, taken in connection with our Text, are so plain as to put this Matter beyond all Doubt; for they are made not only to particular Persons, but to civil Communities as such.

I proceed therefore to say,

2. That Religion, which God’s Word requires, is so framed, as in the very Nature and Genius of it to have a tendency to promote the public Good. It might easily be shewn, (were there Time) that the more general Requisitions and Prohibitions contained in that Religion which is described and required in the Word of God, have all a tendency to promote the Good of civil Society: But what I would especially insist on under this Head is, that the Religion of Jesus Christ forms Men to such a Temper as powerfully inclines them to promote the Interest of the Public.

The Depravity of humane Nature, the corrupted and vitiated Temper of Mens Minds, is the real original Source of all those wicked Practices, which are prejudicial both to their private and public Interests. Hence proceed all those open, bold Violations of God’s Law, those enormous Crimes and Debaucheries, which tend to the Ruin and Dissolution of a State. This Fountain must be cleansed, or putrid Streams will continue to flow. And when this Temper is changed, the Heart renew’d and made holy, the Man will be strongly and vigorously engaged in all the Duties of Holiness; and consequently to promote the public Tranquility.

Now, (as one says) ³ “the Gospel and Religion of Jesus is admirably design’d and calculated to produce this blessed Effect; and this blessed Effect it does and will actually produce, wherever it is cordially and sincerely entertained and submitted to. Hence we are said to be sanctified by the Word; to be born again, not of corruptible Seed, but of Incorruptible, by the Word of God, which liveth and abideth forever. The Gospel of Christ, attended by the sacred Influences of the Divine Spirit, is the powerful Means of rectifying the sinful Nature of Man, and forming it to Purity and Holiness, and a governing Disposition to please and obey God in all Things. As the Laws of Religion require the universal Practice of Virtue & Holiness; they that are truly Religious, choose to obey God and live holy Lives; there is a blessed Agreement & Harmony, tho’ not a perfect one between the Temper of their Minds, and the sacred Laws of Religion; they are not only aw’d and influenced by the Authority and Command of God, but they find an inward Propensity and Disposition to devote and approve themselves to God, not only in the Duties of Piety and Godliness, but in the Performance of all relative and social Duties, and to exert themselves in their Places, to promote the Welfare of Mankind, and the Tranquility and Happiness of the State.”

I proceed to say

3. Religion requires and implies many Duties in the various Characters, Relations and Circumstances of Life, which tend immediately to the Good of the State. And an inward Principle of Piety will prompt Men readily to perform them. A hint of the principal of these Duties as they respect Rulers and Subjects, will be all I have Time now to mention. And,

Under the Influence of Religion, Rulers will discharge the Duties of their important Trust with strict Fidelity. In the height of Elevation, they will not forget they have a Master in Heaven, to whom they are accountable, before whom they must shortly stand, strip’d of all the Robes of State and Ensigns of Grandeus, to give an Account of their Stewardship. They know God requires them, while they rule over Men, to serve the Lord, to serve him with Fear & to rejoice with Trembling.—Religion will influence and embolden them to distribute Justice with Impartiality and Intrepidity; knowing that it is an Ordinance of Him that ruleth among the Gods, That he that ruleth over Men must be just, ruling in the fear of God. In Obedience to this great Lord, they will endeavour to let Judgment run down as Waters, and Righteousness as a mighty Stream, as an irresistible Torrent, bearing down all Opposition, and sweeping away Wickedness, Oppression and Injustice from the Earth.—Religion, in the Life and Spirit of it, would dispose Rulers to be so far from any Aims after arbitrary Power, as to be zealous Guardians of the just and important Rights of the Subject. It would greatly Influence, not only by making them afraid to set themselves against the Lord, and against his Anointed; but would temper the Thoughts of Dignity, cure a godless Thirst for Despotism, and so keep them back from all guilty Reaches after arbitrary Power, and teach them to conduct as the Ministers of God for the good of their Subjects.—Religion would, above all other Things inspire them with paternal Tenderness, & engage them to act as Fathers of the People. There is no other Principle of true Patriotism equal to that of Religion. Men have indeed sometimes from lower Principles than those of Christianity done well for the Public: But certainly no other Principles can actuate them with equal Force and Alacrity to pursue the public Good. A Principle of Holiness is of a divine Original, and not only fills the Mind with Veneration and Awe of the Divine Majesty, but inspires the Heart with Love to God and Man. Such a Principle will enlarge the Ruler’s Heart, and engage him with unrestrained Benevolence to pursue the Good of all. Such Rulers would therefore willingly exert all their Powers, and employ their whole Time for the Interest of their Country. And no doubt their greatest and most valuable Interests will proportionably excite the generous Concern of such Rulers.—The Regulation of Commerce—The Encouragement of Agriculture and Manufactures—The Promotion of Learning—The Preservation or Restoration of Liberty—But above all, Religion will meet with their warmest Encouragement, be patronized by their Example, and their Hearts will bleed for their People when under the Rebukes of Heaven, or dreadfully exposed to the Frowns of an angry God for their Apostacy from him.—In a Word, what like Religion will be a source of Magnanimity and Fortitude in Seasons of Special Danger?

When nothing but the Testimony of an unreproaching Conscience, and the plaudit of the Omniscient Judge can yield Support, what but this will support them when repay’d with Ingratitude for their noble and Self-denying Exertions for the Good of their Country? What but Religion will inspirit them with Resolution to persist with unremitted Vigour and unabated Diligence, tho’ the more abundantly they Love the less they are beloved? What like Religion will arm those in Power against the Temptations to Pride and Luxury, Venality and Oppression which an elevated Station peculiarly exposes to? In fine; Religion and this only will Influence them to exhibit such an Example as shall have the greatest Tendency to reform a degenerate and backsliding People. As they are Gods by Office, Religion will render them God-like in the Temper of their Minds, in their public Administrations, and in private Life. Such an Example as this would have a peculiar Tendency to give Charms to Virtue, to make Religion appear reputable and amiable, and to reform a vicious Age.

From these particulars it appears that Religion in Rulers, not only in Speculation, but in Love and Practice; not only protected by wholesome Laws, but appearing in real Life, and in high Life, would have a Tendency directly to promote public Felicity.

And no less would it do so with Regard to Subjects. The Religion of Christ directs Mankind in general to many Duties which have the most direct Tendency to render a State prosperous at home, and respectable abroad; and, when it is cordially embraced, will effectually incline them to such a Conduct: For Righteousness, i. e. Holiness exalteth a Nation. The Word of God strictly enjoins that Deference and Submission to Rulers, which is absolutely necessary for the public Peace and Happiness; and severely threatens and condemns a disobedient, mutinous and unruly Temper and Conduct. In this Word God commands, ⁴ “Let every Soul be subject to the higher Powers.” “Submit yourselves to every Ordinance of Man,” ⁵ (viz. which is agreeable to the Ordinance of Heaven) “for the Lord’s sake.” He that resists the just Commands of lawful Authority is threatened with no less Punishment than Damnation.—Religion, in the Power of it, would engage Men conscienciously to adhere to the Rules of strict Justice.—To speak the Truth in Love.—It would sweetly, yet powerfully incline them to lead quiet and peaceable Lives, in all Honesty as well as Godliness.—It would banish Luxury and Intemperance from the Earth; for the Grace of God teacheth to live soberly as well as righteously and godly.—These Things most manifestly tend directly and greatly to increase the public Tranquility.—But beside and above all this, the noble and generous benevolent Spirit which real Christianity does not fail to inspire the Mind with, would have an unfailing Tendency (if generally imbibed) to promote general Good, and diffuse Happiness all around—A selfish, narrow, contracted Temper is very inimical to the State. When Men are wholly intent on private Advantage, grudge every Farthing which goes beside their own Coffers, “and coil themselves up in the narrow and dirty Shell of private Interest,” the Public will be neglected—The State cannot prosper. Religion is calculated in the highest Degree to cure this Distemper. It enlarges the Heart, greatens and sublimates the Views of the Mind. That Benevolence which is the very Life and Soul of the Religion of the Gospel, embraces the whole System of Beings, thro’ the Universe, in the Arms of disinterested Love. This then will be the noblest Principle of public Spirit: ‘Twill engage and dispose us to love our Neighbour as ourselves, to pursue the public Happiness as our own, and greatly to deny ourselves, from a generous and ardent Desire to promote the Good of Mankind.

This brings me to the Second general Head, viz.

II. The prevalence of Irreligion and Wickedness have a dreadful Tendency to the Destruction of a People: As Righteousness exalts a Nation, so Sin is a reproach to any People. The general Practice of Wickedness, necessarily diminishes and weakens a State, and if Impenitently persisted in will terminate in their final ruin.—If such Persons as are promoted to Places of Power and Trust, and fill the Seats of Government, are destitute of Principles of Piety, void of Integrity and Honor, it will have a baleful Influence on the State of the People whom they govern. Whatever Talents or Accomplishments they are Masters of, while destitute of these, there can be no sufficient Security of their proving public Blessings: Most probably the noblest Talents will be abused and prostituted to serve the vile Purposes of Ambition, Avarice or Luxury, as their leading Passion chances to direct. And what can be expected under such Rulers but a perpetual Series of Distresses and Judgments? What but Scenes of Oppression, Violence, Corruption and Effeminacy?

The Examples of such Men will be very fatal. “If Magistrates have the Characters of Rulers of Sodom, it may be expected that their Subjects will be the People of Gomorrah.” The wise King of Israel observes, If a Ruler hearken to lies, all the People are wicked. When therefore Rulers take no Care to make and execute such Laws as are calculated to suppress Vice and Wickedness, and to encourage Virtue and Religion, much more if Oppression, Venality or any Kind of Iniquity is encouraged; or if by their evil Example they enervate the force of Laws, and put it out of their own Power to execute them to Advantage; they give a public Invitation to their Subjects to shake off all Restraints to Sin, and to commit Iniquity with Greediness. Such Rulers have brought infinite Mischief on the State. “They have” (as one says) “like baleful Comets, spread Plagues and Desolation through a Land, by their malignant Influences. But,

However virtuous, wise, faithful and exemplary Rulers are, if Vice and Irreligion prevail among the People, so that their governing Character is that of a sinful People, they have awful Reason to Tremble at God’s Displeasure: Indeed, according to that Degree in which Sin prevails, it naturally weakens and injures the public Interest, as plainly appears from what has been already observed. For in the same Proportion that Religion tends to the public Emolument, Irreligion tends to the Damage of the State—God, the moral and righteous Governor of the World, has so constituted the Nature of Things, and ordered the general Course of his Providence, that the Consequences of Sin in general, should be very pernicious to the Temporal as well as the future and eternal Interests of Men. Nothing is more obvious than that many Sins tend to bring Misery, and indeed swiftly to hasten Ruin and Destruction on that People among whom they prevail.

Thus Pride and Luxury, Venality, Injustice and Oppression, Intemperance and Debauchery will have a most fatal Influence and swiftly hasten on every Kind of Misery. Dissipation, Indigence and Beggary tread on the Heels of Luxury, Pride and Prodigality. Men of this Character, thus reduced by their evil Courses, often betake themselves to Practices pernicious and ruinous to their Country, such as Robbery, Theft, Counterfeiting, or if not to these, to others, if not so scandalous, yet very hurtful and pernicious; such as sharping, over-reaching, and the like.—Idleness often cloaths a Man with Rags, and reduces whole Families to the most forlorn and pitiable Circumstances. How often do the slothful and indolent plunge deep into some of the above-mentioned Vices? Or into Intemperance, which is a Vice which may properly be more particularly mentioned and insisted on, as it contains in Embrio all other Vices. Riot, Excess, Debauchery, Gaming, Prophaneness, neglect and contempt of all Religion; these all are the common Attendants on Intemperance: The Person who wallows in this worse than brutal Vice, invites every Temptation, enfeebles and emasculates himself, and is therefore in the high Road to Ruin. And with Regard to States and Kingdoms, all History Witnesses, that when such Sins have prevailed so as to become the general Character, they have been on the very Brink of Destruction. Those mighty Empires of the World, which had for Ages been growing respectable and happy, by Industry, Temperance, Oeconomy and public Virtue, whenever these Vices prevailed, have sunk by swift Degrees into total Dissolution.

There are other Sins, such as Idolatry, Prophaneness, contempt of the Grace of God, Incorrigibleness under Chastisements and the various Means which God is using for the Recovery of a backsliding People, which are daring Affronts and aggravated Provocations to Almighty God, and more direct and immediate Insults upon his Honor; and therefore that People who are and continue Guilty of them, may expect severe Frowns and special Judgments from Heaven.—The God who governs universal Nature will often interpose to distress and punish such a People.—When therefore these Kinds of Iniquity prevail and abound among a People, natural and moral Causes concur to render their Situation gloomy and dismal. God severely threatens them; he says of such a People, “Shall I not visit for these Things? And shall not my Soul be avenged on such a Nation as this?” ⁶ His Treatment of the Jews, (to wave all other Instances) may serve for a just Comment on his Promises and Threatnings of this Nature. By viewing their Circumstances at any given Time, a pretty exact Judgment might have been drawn up of the State of Religion among them: And that complete Destruction which they finally suffered for obstinate Perseverance in Sin and Rejection of Grace, when God overthrew them, even as he overthrew Sodom and Gomorrah, is left on sacred Record, as a monitory Example to all other Nations.

This brings me to the last Observation;

III. That if a People have revolted from God, Repentance and Reformation are the most certain and best Means to prevent their Ruin, and restore them to the divine Favour. Indeed these are the only Things mentioned in the Text. It is true, when a People by their own Folly and Prodigality are reduced into low Circumstances, or are threatened with fore Judgments and heavy Calamities, they are to use all proper Means of a civil and prudential Nature, as well as those which more strictly speaking are of a religious Kind. Frugality, a prudent Regulation of civil and commercial Affairs, a vigorous Exertion to preserve their just Rights, are all highly reasonable and necessary; they are no ways inconsistent with Religion or contrary to Repentance. But all these are insufficient without Repentance. They cannot ensure Success; they have no Promise from God. In a Word, whatever be their Struggles and Exertions; whatever the Expedients they use, yet if they leave Repentance out of the Question, they are very far from any certainty of Success; rather they have Reason to fear that the best concerted Plans will prove abortive, and that God will teach them by Experience, that the Race is not to the swift, nor the Battle to the strong, that their own Strength is Weakness, and that Salvation is only from the Lord.

It is allowed that in some extraordinary Cases God has for some Time spared a very sinful People from immediate and impending Ruin upon the Intercession of eminently godly Men. Thus he spared Israel at the request of Moses on their Behalf. But in this Case God took sufficient Care to secure the honour of his Law, by the signal Punishment which he inflicted on them who were most guilty, tho’ he did not destroy the whole People. Notwithstanding he heard the Prayer of Moses, he says; ⁷ “But as truly as I live, all the Earth shall be filled with the Glory of the Lord.” This threatening God accomplished when he shut those murmuring, stiff necked Israelites out of the Land of Canaan, and their Carcases perished in the Wilderness.

But tho’ God has in his great Clemency spared a People for some Time, whose general Character was very bad, on Account of the godly living with them, and especially when with Fervency and Importunity they have interceded for them; or tho’ he may have suspended the immediate Execution of Punishment on the Account of a partial or merely external Reformation, I believe Repentance attended with Reformation as the general Character of a People, has the only certain Encouragement of the divine Forgiveness and Favour. Such Repentance as is sincere, universal and evangelical; as implies an inwrought godly Sorrow for Sin, as against a God of infinite Purity, Righteousness and Goodness; as produces an inward, real aversion to all Sin, and endeavours against it. Such a Repentance, wherein the Soul taking its whole Encouragements from the Mercy of God revealed and manifested in the divine Redeemer, returns to God by a glorious Christ, as its rightful, original Sovereign and only Happiness; in a Word, such a Repentance wherein every Sin is forsaken. Reformation from all evil Ways, and a Practice of all moral and Christian Duties will accompany true Repentance.

And where such a Repentance takes Place, though among a People who have been very wicked, and whose backslidings have been attended with the most crimson Aggravations, it will be a Means of averting the divine Displeasure. God will return in Mercy to them, and build them up. The many clear and positive Declarations which God has made in his Word, that Repentance and Reformation are agreeable to him, are indispensibly required by him, and are the only Terms on which he will turn away from his Displeasure and be reconciled; and the undoubted Evidence which we have that these have been frequently the Means of averting impending Danger, and saving from deserved Ruin; are sufficient to put this Matter out of all doubt; and therefore should be an effectual Inducement to a People, however sinful and degenerate, however afflicted, or however threatened, though on the very Borders of Extermination, to turn to God, through Christ, by unfeigned Repentance. The kind Declarations and Promises which God made to the Jews, of this Nature, are very many and express; and they were continued even to the last; when they were on the Brink of Ruin. Such was their Degeneracy that God says of them, ⁸ “Ah sinful Nation! A People laden with Iniquity! A Seed of evil-doers! The whole Head is sick: The whole Heart is faint.” In fine, such was their Degeneracy, such they Obstinacy, that the Threatnings of Almighty God are leveled directly against them; threatnings not merely of paternal Chastisement, as in the eaerlier Days of their State, but of the entire Destruction of the Kingdom. The Measure of their Sins was full, and God seems to be bringing Evil on them, even to the uttermost. He was just about to pluck up, to pull down and to destroy.—The Nation is here compared to a Vineyard; the Similitude is pertinent, and the threatened Destruction complete. If the Fences be thrown down which surrounded the Vineyard, the Vines plucked up by the Roots, and the Beasts of the Field let in and suffered to lay it waste, and to tread it down so that it should grow up no more, the Vineyard is completely destroyed. Further God says, ⁹ “Thou shalt say unto them, Thus saith the Lord of Hosts, even so will I break this People and this City as one breaketh a Potter’s Vessel that cannot be made whole again.” But behold the Clemency of God, “If that People against whom I have pronounced, turn from their Evil, I will repent of the Evil that I thought to do unto them.” Again, God says, ¹⁰ “Wash ye, make you clean, put away the evil of your Doings from before mine Eyes; Cease to do evil, Learn to do well.—Come now and let us Reason together saith the Lord, though your Sins be as Scarlet, they shall be as white as Snow, though they be red like Crimson, they shall be as Wool. If ye be willing and obedient ye shall eat the good of the Land.”

I MIGHT also shew many Instances in which God has appeared in his providence, & signally delivered a penitent People from multiplied Distresses: but it is needless to recite particular Facts for the Purpose, since everyone acquainted with sacred History especially cannot be at a Loss for them. Many a Time ¹¹ when they rebelled against the Words of God, and contemned the Counsel of the Most High; so that he brought down their Heart with Labor, they fell down and there was none to help. Then they cried unto the Lord in their Trouble, and he saved them out of their Distresses.

From what has been said may be inferred the superlative Excellency of Religion, which is calculated to promote the noblest Ends, viz. to form Men in every Character and relation to love and honour God, and to pursue and promote the highest Interest and truest Happiness of Mankind.

We may also infer the inexcusable Folly of wicked Men, who while they are inordinately pursuing their present and private Interest, in the neglect and contempt of Religion, act in direct Opposition to both, and so expose themselves to everlasting Destruction, for less, for worse than nothing.

We learn further, that it is a Thing of the last Importance to a People who are under the evident Frowns of Heaven, critically to examine what is their real Character: And if it should appear that they have done Evil in God’s Sight, and have not obeyed his Voice: If it should appear especially that they have gone away backward, and forsaken the Lord, that they speedily hearken to the Warnings of God’s Word, and repent and reform what is amiss.—It appears of indispensible Necessity that every Order of Men in their various Capacities, exert themselves vigorously to promote a Work of such Difficulty and Importance. And as in this critical Day this is the Duty of all, so it is in many Respects, eminently the Duty of Rulers.

As therefore in Obedience to his Honor’s Command I stand in this Place on the present Occasion, may I be allowed, with all due Deference and Respect, yet with a Freedom becoming the ministerial Office, to address the honored Legislative Body of this Government, present in the general Assembly this Day.

Worthy and renowned Fathers,

I TRUST it is the ardent wish of many in this Government, that you may have Success equal to your Desires and Endeavours for the public Good; and that you may be long continued in your important Posts of Government, to exert your well known Abilities in defending our invaluable Privileges, watching for the public Peace, and at the same Time protecting, encouraging and promoting Religion.

It is signal Honor to you, (revered Senators) that by the Sufferings of a People, who still enjoy and highly prize Freedom, you have been betrusted with the important Affairs of Government in a Season so peculiarly Dangerous and critical as this. The Confidence reposed in you is indeed great, and we trust and have Reason to hope, your Vigilance, Firmness, Zeal, Prudence and Exertion will be answerable to our Expectations and to the Exigencies of the State.

What Expedients of a political Nature are requisite at this Day to guard our just Rights, to regulate Commerce, to encourage Manufacturers, Agriculture and Oeconomy, we leave to your Wisdom, not doubting your Care. These Things have been frequently and most pertinently urged, especially of late.—My Subject leads me to Considerations of another Nature, however not less important.

That we are involved in great Calamities, and have Reason to fear still greater, in this Day of perplexing Uncertainty and doubtful Expectation, is so Obvious that it is needless to enlarge on the disagreeable Theme. And whatever are the immediate Sources of these Distresses, our Sins are no Doubt the procuring Cause. Our Iniquities have separated between us and our God. That Prophaneness, Impiety and Sensuality which have prevailed, and do still prevail among us, (may I be allowed to say) with too much Impunity; “Our stupid Forgetfulness of God, and our general neglect (under all our Struggles and Concern) of the only effectual Way of Deliverance, from all the Calamities we feel or fear,” these things point to us in a striking Light the Necessity of Repentance and Reformation.

Under God, our Eyes are unto you, our Dependence is upon you, to exert yourselves in your Places of Dignity and Authority, with yet greater Spirit and Vigilance, that you may not bear the Sword in vain, but be a Terror to evil doers, and a Praise and Encouragement to them that do well. We hope for the Continuance of your friendly Care to the Seminary of Learning in this Government, that you will promote Learning, and encourage a learned Ministry, between which and Religion there is so close a Connection. We also trust you will with Firmness support our religious Constitution in this Government, as being well calculated to subserve the Interests of Religion. And if it be possible, either by enacting other Laws, or more punctually executing the many good and wholesome Laws now in being, to suppress the growing Prophaneness, Intemperance, Contempt of Worship and Prophanation of the Sabbath, which are visible and awfully increasing among us, it would have a happy Tendency to promote Reformation.

One very honorary and expressive Character given to Rulers in God’s Word, is that of Gods; this implies that they should be God-like, and (as far as humane Infirmities will permit) imitate the God of Gods. And what a glorious Pattern is held up to the Rulers View in this particular? What boundless Compassion God has shewn to a guilty apostate World? What has he left undone to reduce guilty Rebels to Repentance, Love and Obedience? We trust you will imitate this glorious Example. That you “will sympathize with your People in their Difficulties and Sorrows, and sensibly resent all the Evils they groan under, even when they suffer by their own Default: That your Bowels of Compassion will peculiarly move towards them, when they are under deep Apostacies from God, and under terrible Impressions of his Wrath, both in Temporal Judgments and Spiritual Plagues. As the Head in the natural Body sees the uneasy State of the whole and each Member, so you will have a most sensible Share, in all the Losses, Reproaches, Burdens and Dangers, that are among this People; and your Tenderness will be expres’d, in taking the best Measures for their Relief and Comfort.”

Such Rulers as have been Friends to God and to Religion, who have been nursing Fathers to the Church, have mourn’d for her Afflictions, critically observ’d her Declensions, and nobly exerted themselves to bring about a Reformation, have embalmed their Memories with Posterity, and their Names have been transmitted to future Generations, with peculiar Honors. Much more precious are their Memories than those of the most renowned Heroes, or Men of the most exalted Geniuses, who were yet destitute of and paid no regard to Religion.

Such a Ruler was Moses, a Man mighty in Faith and Prayer, eminent for Patience and Meekness, willing to relinquish Fame, and even to lay down his Life for the good of God’s chosen People.

How glorious is the Character of Nehemiah and of Hezekiah and Josiah Kings of Judah, as Reformers and lovers of Religion? Such have been many of our Rulers in this Government. Such in an eminent Degree was out late Governor. And was not he ¹² in some good Degree also deserving of the same Character by whose Decease a Breach is made in the honorable Council-Board? He who had with strict Fidelity and to universal Approbation executed the various Important Trusts which were reposed in him, and might have been serviceable to the State yet for many Years, had God seen fit to have spared him to us. But Rulers as well as others must die. Though Gods by Office, they are Men by Constitution, and must in this Regard stand on a level with their Subjects. Animating Thought! How uncertain the Term of Life and Opportunity of Usefulness! And how glorious and incomprehensible the future Reward and Happiness of faithful and religious Rulers?

May you (honored Fathers) be the happy Instruments of promoting Religion, of effecting Reformation; may you be indeed Fathers to this People, the imitators of God, and late be received to those distinguishing Honors which await them who have served their Generation by the Will of God.

So great a part of the special Business of the Ministers of Christ, is to inculcate Repentance, and promote Reformation; and such is the general Character of this Order of Men in this Government, that I cannot doubt of their cordial Concurrence and sincere Endeavours to promote a Work so Important and necessary at this Day.

Reverend Fathers and Brethren,

In this apostate and sinful World it has ever been the Errand on which God has sent forth his Ambassadors to preach Repentance, and Reconciliation to God, through a Mediator; and at special Seasons to give Warning of impending Danger, and inculcate Repentance and Reformation, by all possible Motives.

¹³ Noah warned the antediluvian World of imminent Destruction, and inculcated Repentance for a long Space. This was the great Errand on which the Prophets were sent to the Jews. The Burden of all their Messages was, Turn now unto the Lord with all your Hearts. And as their Sins increased and God’s Judgments were more numerous and awful, and especially when the impending Storm thickened, and seem’d ready to burst on their guilty and defenceless Heads, the Prophets were ordered to redouble heir Efforts, and with an honest Freedom and pious Zeal, point out their Danger, and the Reasons of it. Thus Isaiah is directed to ¹⁴ cry aloud and spare not, to lift up his Voice like a Trupet, and to shew unto God’s People their Transgression.—The weeping Prophet is sent with many such Messages as that in our Text.—When John, the immediate Fore-runner of Christ appear’d, he cried, ¹⁵ “Repent, for the Kingdom of Heaven is at Hand.”—And our blessed Saviour, as the first of all his Messages, proclaimed, ¹⁶ “Repent, and believe the Gospel.” And to add no more Instances, St. Paul in few Words tells us what was the main Business and Practice of the first Preachers of the Gospel, (and which no doubt we should imitate them in) ¹⁷ “Now then we are Ambassadors of God, as tho’ God did beseech you by us, we pray you in Christ’s stead, be ye reconciled to God.” And does not the Providence of God point out to us many peculiar Motives and loud Warnings, to be very earnest, vigilant and diligent in pressing Repentance and Reformation, on the People of this Government? Perhaps never in this Land was there greater need of Reformation, or louder calls to it. God expects we should join with our worthy Rulers in this most important Work, and not only faithfully shew this People their Sins and Deserts, but sincerely bewail their and our own Sins, and deprecate God’s Judgments. In this Day of Darkness and Distress, ought not the Priests, the Ministers of the Lord, above all others, to weep and to say, “Spare thy People, O Lord, and give not up thine Heritage to Reproach.” In brief, it appears clearly that Repentance and Reformation are that one Thing needful at this Day, on which our political and temporal Salvation, as well as our eternal depends; and that God justly expects that we, above all others, should be sensible of it, and endeavour to promote them. This then should engross our Thoughts, engage our Solicitude, and employ our Time.

And I would humbly suggest, that as we would succeed in our Endeavours, we must hold fast the Form of sound Words, and adhere inviolably to the Doctrines of Grace, those great Important Doctrines, which our pious Ancestors held, and for which they suffered: ‘Tis the plain, faithful preaching of these which is like to be attended with Success. It was observed by ¹⁸ a worthy Gentleman some Years ago, on this Occasion, that, “’Tis the plain, serious, affectionate preaching of Christ crucified, and his unsearchable Riches, the merit of his Cross, the Prevalence of his Intercession, and the Power of his Grace, and the other peculiar Doctrines of the Gospel, that are nearly connected therewith, God has been wont especially to own and bless, to the producing of Faith towards our Lord Jesus Christ, and Repentance from dead Works, and all the excellent Fruits of Righteousness in Life and Conversation.”

May I be allowed just to add, that Union among ourselves is greatly necessary, that we may be successful in our Endeavours to promote the Interest of Religion among others.

Scarce any Thing has given a greater Advantage to the Enemies of the Church, than that Discord which has prevailed among Christians; or any Thing stab’d the Cause of Religion with deeper Wounds than those Contentions and unchristian Alienations which have took Place among the Clergy; may they never prevail among us; may we let alone Contention before it is any further meddled with. While we contend for the Faith, may we take heed that it is indeed the Faith of the Gospel, and those plain, great, important Truths which have a Tendency to promote practical Godliness, and not subtil Speculations and Niceties: And while we look upon ourselves obliged to contend earnestly, let us also contend meekly, and not loose Sight of Charity, in the Defense of Orthodoxy. Should not this thought, that there are cruel Foes enough abroad, watching for our halting, and rejoicing in our Divisions, cement us in the closest Union to one another? Should we not, as Servants of the meek and lowly Jesus, forbear one another in Love, and unite in this Day of great Degeneracy and Calamity, in every probably, suitable and prudent Method to promote the common Good:–Above all, are we not under the most sacred Obligations to join in humble fervent Supplications, to that God who heareth Prayer, who loves Unity and Fervency in our Requests, who has never said to the House of Jacob, Seek ye me in vain; who has often in answer to the united, humble Petitions of his Servants, appeared for Zion, and for New-England in particular. In this therefore I trust there will not be a dissenting Voice, or a disuniting thought among us.

This brings me to conclude with Address to this numerous Assembly.

You have been often told, my Brethren, that this is the important Day which will probably decide the Fate of America: That to be unconcern’d therefore in this Conjuncture of Affairs must be the Effect of the most stupid Dullness, or unaccountable Frenzy: And that we are under indispensible Obligations to use the most vigorous Efforts, and practice much of Self-denial (if call’d to it) for the good of our Country. All this is undoubtedly true: And God’s Word directs us to the only certain and effectual Expedient to obtain Help in our Troubles, and Deliverance from our Dangers. In one Word, this is Repentance. This would be very reasonable and important were we in no peculiar Circumstances of Danger, or under no special Frowns from Heaven: But as the Case now stands with us, ‘tis necessary, in every View necessary to our civil and religious Interests, necessary to the Preservation of the State, as well as to the Salvation of our Souls. Is not God now in his Providence directing that same pathetic Exhortation to us which he did once to the Church of Ephesus; ¹⁹ “Remember therefore from whence thou art fallen, and repent, and do the first Works.” This Land, New-England in particular, was planted a noble Vine. We have the Honour to be descended from Ancestors who really deserved the Name which was given to them in Derision, I mean that of Puritans.—They were indeed fast Friends of Liberty, but abhorred Licentiousness.—They were inviolably attached to Purity and strictness in Faith, in Worship and Conversation. God’s Promise in our Text was fulfilled to them. He spake Good concerning them, and performed it to them. He marvelously preserved them from surrounding Savages, when they were few in Number.—He increased them almost to a Prodigy—Defended them from powerful Enemies abroad, and rendered abortive many deep-laid Plots for their Ruin.—The time would fail, tho’ in the briefest Manner, to recount the signal Appearances of God’s Providence for them and us; or to describe the distinguishing Privileges, civil and religious, which we have enjoyed. Is there a Spot upon the Globe, happier in these Regards than the British Subjects in America have been? Or a Government on the Continent which has exceeded Connecticut? But we have evilly departed away from the God of our Fathers, and are in many Respects become the degenerate Plants of a strange Vine. How inexcusable is our Ingratitude herein? And now when God is holding the Rod of Correction over us, let us not continue Incorrigible, and give Occasion for the mournful Complaint of the Prophet, “O Lord when thy Hand is lifted up they will not see:” Lest God should put in Execution the threatening annexed to the fore-mention’d Exhortation: In these awful Words, “Or else I will come unto thee quickly, and will remove thy Candlestick out of his Place, except thou repent.” May God mercifully grant that this dreadful Threatning may never be executed against us, as it has been long since, on all those renowned Churches in Asia. Who that has the smallest Degree of Love to God, or Regard to the Kingdom of Christ? Who that wishes well to his Country? Or who tht has not put off all the Bowels of a Parent, or has any feelings of Humanity in his Breast, but must shudder at the Thought of New-England’s ever sharing the dreadful Fate of those Churches?

But unless we repent, have we not awful Reason to fear this will be our Case? Should we plead that notwithstanding our general Declensions, we have many good Men who are mourning for our abounding Sins, and the visible Decays of Godliness; fervently praying for Zion, and willing as it were to thrust themselves into the Gap and stop the Plague? This is no doubt true; but could not all this and more be said in favour of some of those Churches, and of the Church of Ephesus in particular. Hear his Testimony, whose Eyes are as a Flame of Fire: ²⁰ “I know thy Works and thy Labour and thy Patience, and how thou canst not bear them which are Evil, and hast born, and hast Patience, and for my Name sake hast labored and hast not fainted.” All this notwithstanding, Christ threatens to dissolve their Church state, and to take his Gospel from them except they repent. The Reason was, because they had left their first Love, were declining in their Affections and Regard to God and Christ, his Worship, Ordinances and Ways. Now we must be sensible that this is our fad Condition, unless we are still in a more lamentable Situation: That of Israel (I mean) when grey Hairs were here and there upon him, and he knew it not.

And now behold God is waiting to be gracious: He says, “Turn ye, why will ye die?” How shall I give thee up, O New-England! O that my People would hearken to my Voice:–May we then to Day hear his Voice, and not harden our Hearts.

May we hear the faithful Warnings of the Compassionate Redeemer, and flee for Refuge.

Endnotes

1. Deut. 28: 1.

2. 2 Chron. 15:2.

3. The Rev’d Mr. Lockwood, of Weathersfield, in his Election Sermon for 1754.

4. Rom. 13.

5. I Pet. 2. 13.

6. Jere. 5. 9.

7. Num. 14. 21.

8. Isai. I. 5.

9. Psal. 107. 11, 12, 13.

10. Isa. I. 16, 17, 18, 19.

11. Psal. 107. 11, 12, 13.

12. The Honorable Zebulon West, of Tolland, who was a great Promoter of Peace and good Order in the Town and Church where he belonged; for many Years a Justice of the Peace, one of the Judges of the County Court, a Judge of the Probates, a Member and Speaker in the Lower House of the general Assembly, and elected into the Honorable Upper House in May last.

13. I Pet. 3. 19, 20.

14. Isai. 58. 1.

15. Mat. 3. 2.

16. Mark 1. 15.

17. 2 Cor. 5. 20.

18. The Rev’d Mr. Lockwood, of Weathersfield, in his Election Sermon, 1754.

19. Rev. 2. 5.

20. Rev. 2. 2, 3.

Sermon – Election – 1783, Massachusetts

Sermon

Preached Before His Honor

Thomas
Cushing, Esq;

Lieutenant Governor,

The Honorable the

Council,

And the Two Branches

Of The

General Court

Of The

Commonwealth

Massachusetts

May 28, 1783.

Being the Anniversary of

General
Election.

By Henry Cumings, A.M.

Pastor of the Church in Billerica.

Commonwealth of Massachusetts.

In Senate, May 29, 1783

Ordered, That Jeremiah Powell, Moses Gill, and Ebenezer Bridge, Esquires, be a Committee to wait on the Rev. Mr. Henry Cumings, and return him the Thanks of this Board for the Sermon delivered by him, Yesterday before his Honor, the Lieutenant- Governor, the Council, and the two Branches of the General Court; and to request a Copy of the same for the Press.

S. Adams, President

I Peter V. 5.

Yea, all of you be subject to one another.

Without enquiring into the particular meaning of these words, considered in a sense restrained by their coherence with what proceeds and follows, I shall take them as an independent sentence; in which detached view, they comprehend all those duties of civil and social life, which mankind owe to one another, whatever difference there may be among them, as to their respective capacities and outward condition in the world.

As then are formed for society, and cannot be happy in a state of separation from one another; so their well- being depends upon mutual assistance and support, and a reciprocal interchange of those offices of friendship and benevolence, which their mutual dependence requires, and both reason and religion prescribe.

That all men ought in some sense to be subject to one another, is the plain doctrine of the apostle Peter, in the words just read. This doctrine concerns all societies, under every form and constitution of government, whether monarchal, popular or mixed. It is especially suited to the genius of a commonwealth, founded upon this leading principle, that ˙all men are born free and equal; that is, come into the world on even ground in regard to authority; no one having a right to govern, in virtue of primogeniture or descent from an higher and more noble parentage than others.

The subject therefore is worthy of the attention of this respectable auditory; and the speaker has no doubt but they will afford him their candid indulgence, while he modestly attempts to offer a few thoughts upon it, though he should not be able to handle it, in a manner answerable to it’s dignity and importance.

According to it’s most common use, the word subjection signifies the submission of an inferior to a superior, and applies only to those duties, which men owe to those, who have authority over them. In order therefore to accommodate the doctrine of mutual subjection, to all the members of a community, we must sometimes depart from the strict sense of this word, or vary the meaning of it, so as to make it consist with the differences between men, in regard to their several abilities; and with those distinctions of office, rank and authority, which are necessary in society.

It is evident that the duties, which men owe to one another, and to society, are not, in all cases, precisely the same; but must be different, according to the difference of their respective advantages, opportunities and other circumstances. And when any one fulfils the obligations resulting from his particular condition and station in life; or that arise from the particular sphere of action, whether high or low, in which he moves; he does, on his part, conform to the great law of mutual subjection, and render himself a good and useful member of society.

Every one ought to consider, that he was born, not for himself alone, but for others, for society, for his country; and consequently that he is indispensably obliged to render the best assistance and service in his power, to his fellow- citizens around him, and to contribute his share towards the general interest of the community to which he belongs, This obligation is not confined to a few; but extends to all, from the highest officer in the state, through all subordinate ranks, and inferior orders and degrees, down to the lowest peasant and plebian. For though all are not able to render themselves useful and beneficial, in the same respects; yet there is no one, who enjoys the powers of reason and health, in any tolerable degree, but may, by a suitable employment of his faculties and abilities, not only serve himself, but the public, and make himself a blessing, in some respect or other.

There is a resemblance between the natural body and the body politic. The natural body is composed of many members; none of which are useless; but all calculated to answer some valuable purpose, and sub- serve the good of the whole. What therefore apostle Paul says of the natural body with a view to illustrate the union, which ought to subsist between the members of the Christian church, is equally applicable to civil societies. The body, says he, is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole body were hearing, where were the smelling? But now hath God set the members, every one of them in the body, as it hath pleased him. The eye cannot say unto the hand, I have no need of thee; nor again the head to the feet, I have no need of you. Nay, much more those members of the body, which seem to be more feeble, are necessary. God hath so tempered the body together, that there should be no schism in it; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it. So that the union and connection between the several parts of the natural body, and their necessary dependence one on another, is an apt illustration of the great law of mutual subjection in civil societies; the members whereof, whether rich or poor, in high life or low, in office or out of it, stand in need of mutual assistance and support; without which it will be impossible to promote the common interest, or to preserve the peace and harmony of the whole.

A man’s being raised above others in wealth or office, does not render him independent on those who are beneath him, in these respects. He cannot say, he has no need of those, who are in a lower condition and meaner circumstances; for, without their aid and service, he would lose the advantage of his elevation; and, like Samson, shorn of his locks, become weak like other men.

The mechanic and tiller of the ground are as necessary in society as the legislator, civil magistrate, or any other profession. The labors of the poor and services of the lower classes of people, in their several callings and occupations, are of as great importance to the general welfare of a state, as the counsel of the wise, the bounty of the rich, and protection of the powerful. If therefore any one, capable of attending to the common business of life, is an unprofitable and useless member of the community, it is not owing to any necessity arising from his outward condition in the world, but to some faulty cause.

Whoever, suppressing a regard for the good of others, confines himself to the narrow circle of his own private interest, does thereby render himself, at best, a nuisance to society. Such an one can have no just claim to honor and respect, let his station in life be what it will. It is not the external splendor of their circumstances, but a constant endeavor to be good, and to do good, according to their abilities, that makes men truly great and honorable. In the sight of God, who respecteth not persons, but in judging of men regards only the moral differences between them, no outward condition is more honorable than another. The true criterion of real worth is a man’s conduct; in that station or post in life, whether conspicuous or obscure, which providence has allotted to him.

It is the business of civil rulers, who are entrusted with the high powers of government, to enact and take care for the effectual execution of such laws, as shall be best calculated to restrain the exorbitancy of the human passions, to guard individuals against insults and outrages, and secure every one in the peaceable enjoyment of liberty, property, and all the blessings of society. And while they employ their authority and power in pursuit of these great ends of their promotion, it is the duty and interest of people at large, to yield a cheerful obedience to them, and a ready compliance with those rules, regulations and laws, which are made and provided, for the benefit of each particular member, in harmony with the prosperity and welfare of the whole collective body.

The grand end of social union and of the institution of civil government, is the good of the whole, and of every individual in consistence therewith. This end may be frustrated, not only by an abuse of powers in rulers; but also by an abuse of liberty in the people. Power abused ceases to be lawful authority, and degenerates into tyranny. Liberty abused, or carried to excels, is licentiousness. Neither of these can consist with the good of society. The former, unresisted, will introduce slavery, and ignominious servitude, among the lower ranks and orders of people. The latter is a prolific source of disorder and anarchy.

When rulers take the advantage of the powers they are vested with, to oppress their subjects and rob people of their just rights, in order to enrich and aggrandize themselves, they counteract the very end of their advancement, and instead of being ministers of God for good, become rods of his school for correction (not to say, ministers of the devil for mischief.) And when people, under pretence of liberty, refuse obedience to lawful authority, and oppose the measures of just government, merely because such measures do not coincide with their private views and separate interests, the principles on which they act, are evidently inconsistent with a state of society, and lead directly back to a state of nature. For where such an excess of liberty is claimed and allowed, as leaves it optional with every individual to obey or disobey the civil authority, according as he shall judge it to be for or against his particular interest, a state of society cannot differ much from a state of nature.

If every man, without compulsion, would strictly conform to the obligations of natural law, there would be no occasion for forming any social connections, or uniting under any forms of civil government. But such is evidently the state of human nature; such the disorder of the human passions; such the power of envy, prejudice and a lust of domination; such the force of evil biases, proceeding from ignorance, contracted views and competitions of interest; that without the introduction of social compact and civil authority, mankind could have no dependence upon mutual help and assistance, nor any security against abuses and injures, violence and rapine.

It being necessary for men to unite in society, and establish civil government, in order effectually to avail themselves of the advantages of mutual succor, defense and protection; without which, their enjoyments would be few and precarious, and their inconveniences and dangers great and distressing: this being the case, every one, who has just conceptions of things (far from claiming a liberty to do whatever his ambition, avarice or partiality to himself might dictate to be right) must feel himself obliged to consult the general welfare, by conforming to the laws of society, constitutionally made by public authority, for the good of the whole; though such laws should sometimes interfere with his private views, and contradict his prejudices.

The public good is the attracting point, the common centre of gravity, which should confine, regulate and govern the motions of all the members of society. When any fly off from this point and take an eccentric course, the coercion of law should be used, to check their irregular motions, and reduce them back to their proper centre, in order that the economy and beauty of the politic system may be preserved, and the bands of society remain unbroken.

That a due subordination may be kept up between the several parts of the politic body; and all the members thereof be made to conspire, in the exercise of their respective functions, to the health and happiness of the whole; effectual care should be taken to prevent government from falling into contempt, To honor those, who are entrusted with the powers of government, is one thing, evidently necessary for this end. This therefore is a duty which we owe to society. And that people may have no excuse for not doing their duty, in this respect, it concerns all civil officers, especially those in high rank and authority, to maintain their dignity, by a decent gravity of deportment, an inflexible adherence to the rules of justice and equity, and a steady application to the business of their exalted stations. Such a conduct, in rulers, has a powerful tendency to attract esteem, and command respect and veneration. But tho’ they should justly merit the highest honors, by a worthy behavior, and a zealous uniform pursuit of the great ends of their promotion, it would not be at all strange, to find some few, disposed to withhold from them due respect and submission. For there always have been, and probably always will be, some in the world, who under the baneful influence of those leveling principles, that cannot brook any civil distinctions and restraints, despise government, and speak evil of dignities. Persons of this description are dangerous members of society, as their principles and practices are subversive of all civil authority, and tend directly to plunge civil government into an universal wrack of ruin.

It deserves to be remembered, that we honor society, when we honor those, who are clothed with lawful authority. For as all lawful authority in rulers, is derived from the people, through the medium of that constitutional compact, which binds them together in one body; so to treat the rulers of a people, with respect and honor, suitable to their public characters, and the offices which they sustain, is a proper expression of that reverence, which individuals owe to the community, as a body. I may add, that as the respect shewn to those, who are in public stations, rebounds to the public; so it also tends to make a people appear respectable, and to give to government the energy, necessary for attaining the ends of it. On the contrary, to withhold respect from those, who have been constitutionally promoted to offices of authority and power, is to cast a slight and contempt on the whole body of the people, and tends to make a society appear mean and despicable, to relax the reins of government and undermine the very foundations of it.

It is reasonable indeed for a people to keep a jealous eye upon those, who are be trusted with power, in the several departments of government. This is necessary to keep them on their guard against all encroachments on their liberties, and to preserve them in a readiness to resist the first approaches of despotism. But suspicions may be carried too far. When upon insufficient grounds, they are indulged to such a degree, as to destroy all confidence in civil rulers, an encourage the impatience of people under the restraints of law, they are of dangerous consequence; as they plant the seeds of faction, a convulsive disease, that threatens the dissolution of the body politic. When faction enters a state, with its usual train of virulence, malevolence and abusive invective, it unstrings the nerves of government, and introduces such disorder and uncertainty into public measures, and such strife and division among people, as are inconsistent with the public safety, security and prosperity. This distemper is generally the offspring of envy and disappointed ambition. Avarice always stands ready to foster and nurse, to increase and inflame it, by groundless criminations of men and measures; especially when the public exigencies require heavy taxes, and expensive exertions.

The inconveniences and mischiefs, that must accrue to society, from this, and every other gross violation of the law of mutual subjection, are sufficient to convince any one of the necessity of a strict adherence to it. Our obligation to avoid divisive principles and practices, and by a constant intercourse of mutual good offices, to endeavor to make ourselves beneficial to one another, and serviceable to society, is therefore a plain dictate of reason and common sense. I would add (if any desire further satisfaction) that this obligation is enforced upon us, in the sacred scriptures, by the authority of the supreme Legislature and Governor of the world. The words at the head of this discourse are the words of an apostle, under the inspiration of God. Another inspired apostle expresses himself to the same purpose, in these words, Let no man seek his own; but every man another’s wealth.- Look not every man on his own things; but every man also on the things of others. The meaning of which is, that men ought not to confine their views to their own private interest, but to extend their regards to the welfare of others, and exercise a benevolent concern and care for the good of their fellow creatures.

This also is a doctrine expressly taught by the great author of our holy religion, when he commands us to love our neighbor as ourselves; and enjoins upon us that comprehensive rule of equity and charity, All things whatsoever ye would that men should do to you, do ye even so to them.

It may not be improper to observe here, that the Christian religion recommends itself to the embraces of every lover of mankind, by its being the most benevolent institution in the world, admirably calculated, by it’s doctrines, precepts and sanctions, to promote peace on earth, and good will among men. And whoever duly considers the nature of Christianity, and attends to it’s adaptedness to suppress the corrupt lusts, and restrain the irregular passions of men; to fill the mind with noble sentiments of piety and benevolence, and engage people in pursuits, suitable to the dignity, and conducive to the happiness of their reasonable natures; cannot doubt, but (other things being alike) he, who has imbibed the spirit and principles of this religion, will make a better magistrate, a better legislator, a better judge, and in short, fill every office and department in government, with more honor to himself and advantage to the public; and in private life, make a better subject and a better citizen; than one who has formed his views and sentiments, upon any other system of religion and morals.

It has indeed been objected, as an essential defect in Christianity, by some not well affected to it, that it no where particularly recommends the noble virtue of patriotism. But (not to insist on any thing else) it is sufficient to reply to this objection, that whatever there is excellent and laudable in patriotism, is included in that generous and diffusive benevolence, which is the animating soul of this religion. Virtuous patriotism, far from implying any ill- will to the rest of mankind; is nothing else, but the principle of universal benevolence, exercised as far as a man’s power extends, upon the objects that claim his first regards. Far as no one has ability to carry his good will to all men into effect; so reason will teach every one, that his first obligation is to those, with whom he is more immediately connected, and where providence has assigned him his station and sphere of usefulness. Should a man suppress a particular affection for the society, with which he is most closely united, and neglect the interest of his own country under pretence of exercising equal benevolence towards all mankind; it would be the same thing, in effect as to resolve to be useless, and neglect the good of all. For there is no other way, in which any one can render himself serviceable to those parts of the great community of mankind, with which he has no special connection, than by the exercise of an hearty zeal for the welfare of his own country, and endeavoring, in the most effectual manner, to promote the good of that society, which bounds the sphere of his influence and power. In this sense, and in this way, all men, in all the distinct states and kingdoms of the world, may and ought to be subject to one another. It is thus only that we can fulfill our obligations to all mankind.

True it is, patriotism is but a blind affection, and essentially defective as to any virtuous excellence, if it prompts a man to defend the cause of his country, when his country forms itself into a faction against the rights of mankind, and is wickedly endeavoring to bring other states and nations under it’s arbitrary jurisdiction and government. No one, who will consult the sober dictates of reason, can suppose himself obliged to espouse such an unrighteous cause, or freely to afford any support to his country, in the prosecution of such an evil design. The principle of benevolence to all, clearly forbids this. But the same principle obliges the members of every community, to a zealous exertion, in defense of their rights, laws and liberties, when the same are endangered by the unrighteous claims, and violent proceedings of ambitious enemies. In such a case, defensive war is a duty, founded not barely on the principles of self-preservation and patriotism, but also on the principle of unconfined universal benevolence; it being evidently for the interest of all mankind, that in all parts of the world, those should be opposed, to the last extremity, who are endeavoring to advance themselves upon the ruins of the essential rights of human nature.

The man, who makes the happiness and prosperity of his country, a grand object of his zealous pursuit, and generously risks his life and fortune, when the case requires it, in the defense of it’s constitution and laws, is a character worthy of universal esteem and honor. Such an one, so far as his abilities extend, exercises friendship to all men. What then shall we say of those who, when the rights and liberties of their country, are in danger of falling a prey to the aspiring ambition of proud invaders, who have waged an unjust war against it, stand aloof, and not only refuse to assist in saving it from ruin, but desert it, and, of free choice, join the standard of the enemy? Can such persons make good their pretensions, 1 will not say to patriotism, but to general benevolence? Whatever be their motives, are they not to be viewed as enemies, if actions have any meaning? And should their country, which they have thus neglected, and abandoned to its fate in a time of trouble and danger, be successful in its endeavors to maintain its cause, and defeat the designs of its enemies, must not their admission afterwards to the freedom and privileges of it, be an act of mere favor and special grace, to which they can lay no equitable claim?

Christianity indeed obliges us to love and forgive our enemies, and do good to those who treat us ill. But this obligation does not extend so far, as to exclude a regard to our own safety and defense. It would be unreasonable to suppose, that our good- will to enemies, ought to supercede our obligations to ourselves and to our country; or that we are required to consult their welfare, by methods that would encourage and promote their evil designs, and put us into such a situation, as to lie at their mercy. It is allowed by all, that a vindictive temper is inconsistent with the spirit and precepts of Christianity. Whoever does any thing merely for the sake of revenge, or in order to gratify his malevolent resentments, transgresses the Christian law of benevolence. But a man may take such measures for his own security and defense, as shall operate to the disadvantage of his enemies, and at the same time preserve a Christian temper. If by the conduct of enemies, we are unhappily reduced to this alternative, either to take such measures, as will involve them in trouble and distress; or to suppress our love to ourselves, to our friends, and to society; common sense will teach us on which side our obligation lies. In cases of competition, even private friendship ought to yield to the public good; much more ought benevolence to an enemy to give way to the good of our country; and to remain suspended, as to outward exercises, when the case is so circumstanced, that it cannot be thus exerted, without counteracting the interest of the community to which we belong. A regard to the public ought to swallow up event partial affection, inconsistent with the general interest.

It is to the honor of America, that from the time we were first threatened with British tyranny, to the commencement of the late war; and from the commencement of the war, thro’ all the stages and vicissitudes of it, to it’s happy conclusion; she has produced an illustrious band of worthy patriots, who, unactuated by any unfriendly dispositions towards the rest of mankind, have, with unshaken firmness and fortitude, defended her cause, in the cabinet and in the field, by the pen and by the sword, against the arbitrary claims and hostile violence of her unnatural and cruel enemies. Inspired with the love of liberty, moved by the generous impulse of patriotic virtue, how many, quitting the calm enjoyments of domestic ease and tranquility, have magnanimously encountered and braved all the fatigues and dangers of war, and voluntarily sacrificed their lives for the support of the cities of our God, in the unabridged enjoyment of their religion and liberties! Time would fail me to give a catalogue of those worthies, who, unintimidated by the vaunting menaces and fulminating proclamations of British Rabshakehs, have nobly dared to espouse the cause of American liberty, and distinguished themselves by their heroic exertions; not counting their lives dear, that they might save their country. Their names are written on our hearts, as with a pen of iron, and point of a diamond; and will be consecrated to honorable remembrance, in the annals of America, till time shall be no more: while the name of every envious, sneering scoffer, calumniator, and wicked conspirator, is either lost in oblivion, or doomed to perpetual infamy.

Some, it may be, whose frozen breasts have never yet been warmed with the generous flame of patriotic fire, in order to detract from the merit of the zealous assertors and defenders of the liberties of their country, will pretend there is no such thing as public virtue. But if there are any such contracted souls, who, without a blush, profess to have no social affections, of force enough to give them the least motion out of the narrow sphere of self, it may be best not to dispute feelings with them; but to allow them all that sordid selfishness which they claim, and not affront them by contradiction. But let us not sacrifice our own generous feelings, to their system. They have no more right to impose their feelings upon us, than we have to impose ours upon them.

It must give pleasure to every true friend of human kind, to consider, that the late grand revolution, which has raised so great a part of America into a state of independence, was undertaken, and, by the assistance of divine providence, has been brought about; not from ambitious views, or a fondness for dominion; but upon principles friendly to the rights and liberties of every nation, upon the face of the whole earth. Unprompted by ambition to enlarge her territories by unjust conquests, or to compel any other states or kingdoms to submit to her usurped authority and government, America has contended only for the common rights of men. Her grand aim, her ultimate object in all her struggles and exertions, has been, not to prepare a yoke of bondage for the necks of others; but to free herself and posterity from the tyranny of lawless arbitrary power (that source of plagues to the weak and defenseless part of mankind) and to secure those blessings, without which, the great ends of society, must be lost. With the most perfect cordiality, we have wished, and still wish, to cultivate friendship with all nations, on such a footing, as shall be to mutual advantage, and conduce to the general good of the whole world. In regard even to Britain, persuaded I am, that the inhabitants of these states (with very few exceptions) might safely appeal to the great Searcher of hearts, as a witness to their sincerity, should they declare, that though she has treated them in the most barbarous and provoking manner, and forced them in their own defense, to fly to arms, and engage in a long and bloody war; yet they never wished to see her deprived of freedom, or reduced to inglorious subjection to any power on earth. Though she has cut the knot of kindred- love, and effectually destroyed that predilection, which produced a special attachment to her, in preference to others, yet we are not so implacable and unforgiving, but that we can heartily wish her prosperity and happiness, its common with other nations.

The independence of these American states, being founded on such a broad basis of generous philanthropy, we have reason to hope they will still be the special care and charge of the gracious Parent of the universe, whose tender mercies are over all his works; and that, under his almighty patronage, they will become a permanent flourishing empire, supported by the principles of virtue, religion and liberty without licentiousness.

Let me, on this occasion, with all the sensibility of lively joy, express my hearty congratulations, on the happy cessation of hostilities, after a most distressing, expensive and bloody war. Hail, auspicious, happy day, that has put a stop to the effusion of human blood and the horrors of war, and sheathed the devouring sword; that has crowned our virtuous efforts with glorious success, giving us established independence with the returning blessings of peace, and filling our mouths with songs of triumph! Men, brethren and fathers, I felicitate you, I felicitate my country, on this great, this glorious event; an event, which cannot but cause every patriotic heart to expand with joy, at the prospect of the bright scenes which it opens to view, after a long and gloomy night of sorrow and trouble.

What acknowledgments do we owe to the supreme Governor of the world; who was pleased to hear our cries, in the days of our distress, and to give us persevering courage and fortitude in those trying times, when our affairs wore the gloomiest aspect; when we were involved in awful scenes of havoc, blood and carnage, and surrounded with the depredations and shocking ravages of a war, carried on against us with savage wantonness; who was pleased to defend us, by his mighty power, when we were weak, unprepared and unequal to the conflict, and to enable us to make such a noble stand, and to gain such signal victories, while we were without ally, as gave us respectability abroad, and induced one of the first European powers, heartily to espouse our cause, and assist us by a generous and friendly alliance: who hath been our shield and protection, from the first rise of the war, through all the hazardous progress of it, and hath led forth our armies, under the conduct of a wise, brave and intrepid general expert in war, of singular equanimity in success and disappointment, endued with a soul formed for noble achievements, whom he was pleased to raise up and qualify for the important command which has been committed to him, and to honor as a distinguished instrument of the emancipation of his country? These are the Lord’s doings, and they are marvelous in our eyes.

When we look back on the difficulties and hazards in which we have been involved; when we consider what engines of mischief and destruction have been employed to work our ruin; when we reflect on the perils and dangers we were in, not only from the policy and power, the stratagems and violence of open and professed enemies, but from the insidious arts, treacheries and conspiracies of false and deceitful men among ourselves; who, under the disguise of friendship or mask of neutrality, have constantly endeavored to dishearten and discourage us, to obstruct our measures, retard our operations and disappoint our enterprises, and, at the same time, secretly to aid the cause of those, who had unjustly compelled us, to make our appeal to Heaven, as our last resort: When we consider these things, what reason have we to adore, the merciful providence of almighty God, who, by many signal interpositions in our favor, has finally baffled and defeated the mischievous machinations of all our enemies, both secret and open; disconcerted the plans of those who unrighteously rose up against us, and obliged them (notwithstanding all their pride of power, and vain confidence of reducing us to unconditional submission) to yield the grand point contended for, by negotiating a peace with us, upon the footing of equality and independence! With the greatest pertinency may we now adopt the language of the royal psalmist, and say, If it had not been the Lord, who was on our side, when men rose up against us; then they had swallowed us up quick, when their wrath was kindled against us; then the waters had overwhelmed us, the stream had gone over our soul; then the proud waters had gone over our soul. Blessed be the Lord, who has not given us, as a prey to their teeth. Our soul is escaped as a bird out of the snare of the fowlers; the snare is broken, and we are escaped. Our help is in the name of the Lord, who made heaven and earth.

If we have wisdom to make a good improvement of this happy event, what blessings and felicities, that this world is capable of affording, may we not secure to ourselves and to our posterity? When we look forward, what glorious prospects open to view! How pleasant must it be to every sincere lover of his country, to entertain his fancy with future scenes, and behold, through the medium of probable conjecture, the future glory, grandeur and magnificence of America! To behold her raised superior to all her enemies; extending her friendly arms for the support and protection of other states and nations against the attacks of restless encroaching ambition; and (while none dare to distrust or affront her) offering a refuge and asylum, in her bosom, to the injured and oppressed of the human race in all quarters of the globe! To behold wealth and opulence flowing in upon her, in continual streams, from the inexhaustible sources of agriculture, and a free trade and commerce with all nations! To behold her spreading, by a rapid population, over those vast tracts of uncultivated land, which are now the haunts of wild beasts, and see the wilderness, by the hand of industry, changed into a fruitful field, blossoming as the rose, and yielding, in plentiful exuberance, every rural comfort and delight! To behold her exalted to noble heights of improvement, in every useful art and science; mounting on the strong pinions of virtue, learning, eloquence, religion, philosophy, and other sublime intellectual accomplishments, above Greece and Rome, in their zenith of glory!

These are agreeable prospects; but whether America shall ever realize them, depends much upon the wisdom and virtue of the present generation. Every patriot, from the highest to the lowest order, has now an extensive field opened before him, for the display of his utmost abilities, in providing for the future peace and prosperity of his county. The consequences of our conduct this opportunity, will affect, not ourselves only, but unborn millions.

Every consideration proper to influence the human mind, obliges us to exert ourselves, to make sure of the blessings, which are now offered by the propitious hand of providence, and to transmit the same to succeeding generations. Should we neglect the means necessary for these purposes, the bright day, which now beams upon us, may soon be overcast with clouds; and our songs of triumph end in new scenes of sorrow and trouble.

The British troops are not yet removed. Their withdrawment, as soon as conveniency will permit, is necessary to give us full assurance that the reconciliation on the part of Britain is sincere. Suspicion therefore should not sleep, until they are withdrawn. Prudence, wisdom, reason, require vigilance caution, and oblige us to be on our guard.

Though the land now rests from war; and we daily expect to hear that the definitive treaty of peace is completely ratified, yet it would be exceedingly unsafe for people to lay by their arms, and neglect all military matters. Our country affords so many tempting objects to excite the ambition of other nations (especially of those, who can have easy access, by reason of a proximity of territory) that we can have no security of a lasting peace, or of enjoying long the blessings of freedom, if we should totally withdraw our attention from the arts of war, and be unprovided with the means of defense. Standing armies in a time of peace are indeed dangerous to liberty; but a well furnished and well disciplined militia is of great importance to a state, being necessary either to prevent a war, or to put people into a capacity to defend themselves against any invasion or attack from their enemies. The public welfare requires that our militia be kept on such a respectable footing, as shall render us secure at home, and formidable abroad. But leaving it to the wisdom of our rulers to determine what is best in reference to this matter, let me observe, that

The inhabitants of these states are under the most sacred obligations, not only to consult the happiness of the states, to which they respectively belong, by discountenancing all disorders, suppressing those vices, that are inconsistent with the interest of society, and giving encouragement and support to every virtue, upon which the peace, prosperity and stability of each state, separately considered, depend; but by endeavoring to strengthen those bands of union, which have connected the whole together, as one independent nation. By solemn confederacy and compact every one is bound, to keep the good of all the sates in view, while he aims to promote the good of the particular state with which he is more immediately connected. In order to preserve the union between the states, and establish it upon a permanent basis, whatever is inconsistent with the principles, which, upon the maturest deliberation, have been adopted, as the grand cement of it, must be carefully avoided; and a proper attention be paid to the interest and welfare of the whole. The separate good of the several states, is to be pursued only by such measures, as shall harmonize with the good of all in the confederacy.

Nothing did more encourage Britain to undertake and protract the late war, than a presumption, that it would be impossible for states, so distant from one another; so different, in many respects, in their education and manners; and between which, from situation and other circumstances, there would often be an interference and competition of interest; to unite, or remain long united in one common cause. By mortifying experience she is now convinced of her mistake; having seen the union gather strength and confirmation, under the overruling hand of providence, from the very measures which she took, in hopes to break and destroy it. Chagrined at this disappointment of our enemies, it is possible there may be some among us, who having always been disaffected to our cause, and all along endeavored to alarm people’s minds with presages of divisions and dissensions between the states, may still wish and hope to promote such an event, lest their reputation for foresight should suffer; as Jonah wished for the destruction of Nineveh, lest his prophetic abilities should be called in question. But should any be so inimical as to attempt any thing of this sort, by sowing discord; fomenting animosities; endeavoring to propagate unreasonable jealousies and suspicions, or to nourish and strengthen local prejudices; it is hoped there is wisdom, virtue and resolution enough among the friends of the country, to defeat their evil designs, and (maugre the utmost efforts of every incendiary and mischief- maker) to preserve the union unbroken, and the confederacy uninterrupted and entire.

It is evidently of the greatest importance to these states, both conjunctly and separately considered, to keep the public faith, sacred and inviolate. This is a main pillar in the politic fabric; without which the building must soon fall. This is necessary to gain us honor and confidence among other nations, and to preserve peace and union among ourselves. Every one therefore is obliged to contribute his share towards fulfilling the engagements and promises, made by lawful authority, in behalf of all the states, or of the particular state to which he belongs; that all, whether countrymen or foreigners, who have afforded or shall afford any assistance or service to the public, may receive justly expected rewards; and none have reason to complain that they have been deceived and injured, by depending on public faith. Should any be disposed to violate their obligations, in this respect, the civil magistrate has undoubted authority, and ought to compel them to their duty; for if every one might be left at liberty, to do what is right in his own eyes, public credit would stand upon a precarious foundation, and be continually liable to be sacrificed to the humor, caprice and avarice of individuals.

Though a public credit has been in a declining state, yet we are glad there is an hopeful prospect of its recovery. What particular methods are best for placing it on a firm and durable basis, I have not the vanity to think myself capable of determining. But it is conceived, no method can be adopted for this purpose, but what will require the aid of taxes, in some mode or other; and consequently give umbrage to those (if any such there are) who never can be satisfied, unless they can enjoy the blessings of good government without cost. But he, who has just conceptions of things, cannot sure expect to enjoy the blessings of society, or suppose it possible to support the honor and credit of government, and attain the ends of it, without considerable expense, even in the most peaceable times; much less, in times of danger, difficulty and general calamity.

It cannot be thought strange, that a distressing war, of eight years continuance, has involved us in a great debt. But considering the magnitude of the object, which we have had in pursuit, and the great exertions which we have been obliged to make an order to attain it, our debt is not so great, as might have been expected. Those nations, which are now groaning under the iron yoke of oppression, and despotic government, would think themselves happy, if they could purchase the invaluable blessings of liberty, at so cheap a rate. There is yet another consideration, which alone is sufficient to silence all complaints, on this head. It is this, that if we had been reunited to Britain, and in addition to other expenses, had had a proportional share of her enormous debt laid upon us, it would have hung like a millstone about our necks, and plunged us into inevitable bankruptcy, from which we never could have recovered ourselves. Our present burden, tho’ somewhat pressing, is comparatively light. Let prodigality, luxury, and other impoverishing vices be banished from among us; and let frugality, economy and industry supply their place; and then considering our means and resources, it will not be so difficult to discharge our debt, in the course of a few years, as some may imagine. And while the legislature, in levying taxes, for this and other important purposes, take all possible care to make the burden as light as the public exigencies will permit, and to adjust each man’s share of the public expense to his interest and circumstances, every one, instead of indulging a murmuring temper, should cheerfully endeavor to defray his part, rejoicing that such wise provision is made for judgment to run down as waters, and righteousness as a mighty stream.

Convinced of the necessity of a strict regard to justice, for preserving the credit of government, and mutual confidence between the members of a community, every true friend to society will wish and endeavor to promote it, in all orders of men, from the highest to the lowest. It is an observation of a king, as much celebrated for his wisdom as magnificence, and may be laid down as a maxim, confirmed by the experience of all ages, that righteousness exalteth a nation. According to the natural course of things, and common order of providence, that society has the fairest prospect of prosperity, and lasting felicity, where government, first founded in equity, is administered according to the rules of impartial justice; and where truth, honesty and fidelity are encouraged, maintained and promoted between man and man, in their private intercourse and transactions. In this case, peace and harmony will prevail among the members of a society; who will consequently be in a suitable disposition to serve one another, and to unite in such measures, as the general interest shall, at any time, require. But, when the opposite vices predominate; when faith and truth, uprightness and integrity take their flight; when justice is made a matter of traffic, and is bought and sold for money; when deceit, falsehood, unrighteousness and oppression bear sway without control; then disorder and confusion, schism, tumult and misery, may be expected as a natural consequence and effect.

Though unrighteousness, may sometimes answer a present purpose; yet follow it a little way, in it’s consequences, and it will be found to be the parent of difficulty and trouble, of embarrassment and perplexity. There can be no danger or hazard in adhering to the rules of justice; but what is morally wrong can never be good policy, in reference either to public or private affairs.

There is nothing more manifest, than that the interest of a people is greatly affected, by the virtues and vices prevalent among them. From hence the inference is obvious, that the morals of a people are among the great objects, which claim the particular attention of the legislature and civil authority. It evidently falls within their province, to provide means, by law, for the suppression of vice and wickedness, and the promotion of good morals. In order effectually to answer these ends, care should be taken for diffusion of learning and religion through a society; that people may entertain just conceptions of the dignity and rights of human nature, and be early initiated in the principles of a sober, honest and pious life. The general prevalence of ignorance and irreligion must be productive of very mischievous effects in society. For ignorant minds, unimpressed with a sense of a Deity, of a providence and a future state, must be unprincipled, and prepared, whenever occasions offer, for the most atrocious crimes. I would just add, that an ignorant people, are continually liable to be imposed upon, and seduced into a surrender of their liberties, by the specious arts, eloquence and address of deigning men, whose, enterprising ambition will not fail to lay hold on such an advantage, for the acquisition of power.

Sensible of how great importance it is to the happiness of a people, to be early instructed in the principles of piety and virtue, and furnished with good degrees of knowledge, respecting the things of this world and that to come, our worthy ancestors were induced to take effectual care for the encouragement and support of the liberal arts and sciences; for the preservation of a reverential sense of a Deity on people’s minds; for the instruction of all in religion and good literature. Great and invaluable are the blessings, that have been derived to us, their posterity, from their pious care, in these respects; a consideration whereof should provoke us to imitation; that as we have reason to honor their memory, for the excellent provision they made for our happiness and welfare, so our descendents may have equal reason to rise up and call us blessed.

Our new constitution, while it has provided every guard, which human wisdom can invent, to defend our liberties, civil and religious, against every encroachment of arbitrary power, has authorized our civil rulers to take care of the morals of people, by furnishing then with the means of instruction in virtue, piety and every branch of useful knowledge. They will therefore consider themselves as obliged to adopt suitable measures for the encouragement of literature, the advancement of the sciences, and the preservation of a sense of religion among all orders of men.

To say nothing of other literary institutions, which claim the patronage of our political fathers, and of all the friends of science; let me observe, that the laws providing for the establishment of schools, in our several towns and plantations, are wisely calculated to promote the great ends of society, by affording to all, the necessary means of education and instruction in the most important, useful and profitable branches of learning. But of what service or significance are the best laws, while they lie dormant, and may be transgressed with impunity? A law unexecuted is without life; and can answer no end, but to bring civil authority into disrepute.

As to laws obliging people to assemble for public worship, and provide themselves with public teachers of religion; such laws are evidently well adapted to promote the good order of civil government, and advance the happiness of a people, by enforcing the use of proper means for impressing men’s minds with an awe of the supreme Governor of the world, and engaging them from a sense of their accountableness to him, to fulfill all moral obligation, and live in the practice of the virtues of a good life. And it is conceived that such laws can be no reasonable ground of complaint, so long as the sacred rights of conscience are sufficiently guarded and secured, by leaving people at liberty to choose their own teachers, and modes of worship; and while none are subjected to fines, forfeitures or any disadvantages of a civil nature, for their particular religious sentiments and profession, if they be peaceable members of society, and do not propagate any doctrines, inconsistent with the safety of the state.

To carry the idea of religious liberty so far, as to make it an effectual hindrance to the providing and using necessary means, for the preservation of a sense of religion and moral obligation among the members of a community, is to oppose it to the interests of human society, and to rob civil government of one of it’s main supports. For this most powerful enforcements of obedience to civil authority, are derived a consideration and belief, that there is a supreme invisible Power, presiding over the world, to whom all men are accountable, and who will reward, or punish every man, in a future state, according to his works. Obedience that proceeds wholly from fear of punishment from men, is precarious and uncertain; and will be withdrawn, upon the slightest temptations of pleasure or profit, whenever a person believes, that he can escape with impunity. Religion therefore forms a more steady and permanent principle of obedience to civil government, than any penal sanctions, of a temporary nature by which the laws of men can be enforced.

It would evidently conduce greatly to the happiness and tranquility of society, and facilitate the administration of government and public justice, could people, in general, be persuaded to submit to the authority of the community, vested in it’s rulers, and to obey the laws, not only for wrath, but for conscience sake. It is not conceivable how any society should enjoy this advantage, where the public worship of God is neglected, and no proper means made use of, for the instruction of people in piety, religion and morality.

The design of the institution of civil government being the good of the people, they who are entrusted with the management of it, should make this the grand object of their attention and pursuit, and in the exercise of their constitutional powers, use all means and methods, that are of manifest importance and necessity to answer this end. This will make them a terror to evil doers; and an encouragement to them who do well. This will not only command a general reverence; but ensure to them the particular esteem, assistance and support of every true friend to the commonwealth; and cause the censures and calumnies of the envious, malicious and factious, to recoil on their own heads. This will make them public blessings and benefactors; and give them those sincere delights and supporting consolations, which arise from reflections on such good and useful actions, as have greatly contributed to the general interest and prosperity, and advanced the happiness of society.

It might be thought an inexcusable omission, should I close this discourse, without paying a particular honorable attention to the worthy gentlemen, who have lately been vested with the sovereign powers of this commonwealth. Their promotion to such high stations of authority, by the suffrages of a free people, gives them respectability, and entitles them to our confidence.

It affords us singular pleasure, that the highest seat in government, is filled, the fourth time, with a generous, uniform, persevering and resolute patriot; who has acquitted himself with integrity and honor, in the several important departments, in which he has been employed, since the beginning of our late contests. Nor shall we forget, that for the early decided and distinguishing part, which he took, in the cause of his country, he had the honor to be marked out, in conjunction with an eminent compatriot, for the first victim of British vengeance. Our satisfaction on account of his being again chosen first magistrate of this commonwealth, would be without allay, on this occasion, was he not prevented, by sickness, from honoring the solemnities of the day with his presence.

We are happy to find, that the second rank in government, by the voice of the people, is again conferred on a gentleman, who, by an unwearied inflexible attachment to the cause of America, through all the hazardous scenes of the late war, from first to last, has given full proof of his patriotism, and justly merited public respect and honor.

We rejoice that so many other worthy characters, that have approved themselves fast friends to their country, in the most perilous times, are instructed with a share in the administration of government, and the important powers of legislation.

The testimony, which his Excellency; his Honor, the lieutenant- governor; and the honorable gentlemen, that compose the two branches of the general court, have received; and which the council, still to be chosen, will receive, of the esteem and confidence of the people, by their election to such high offices; must be an encouragement and animating motive to them, to improve the advantages resulting from their exalted stations, for the good of the public, the end of their advancement. We know that their business must be particularly difficult and arduous, at such a day as this. Until the body politic shall be cured of those distempers and disorders, which have been introduced by the convulsions of war, it will require great strength and fortitude of mind, to hold the reins, and sustain the burden of government. Great skill and wisdom, great firmness and resolution tempered with prudence, are necessary, at the present crisis, to retrieve public credit; to do equal justice to all; to quiet the agitations of people’s minds; to put the affairs of the public into a proper train and arrangement; to repair the disorders of the political machine, and adjust the wheels and springs of it, in such a manner, that every part may answer its end, and contribute to the beauty, order and usefulness of the whole. We therefore most heartily commend our civil fathers to the blessing of that God, who giveth wisdom to the wise, and understanding to the prudent. May the legislature, and all in authority, from the first magistrate to the lowest officer, be endued with wisdom and armed with prowess, suitable to their stations, and be public blessings.

And let all people, of every class and denomination, seriously consider, how much it behooves them to submit to those, who are in authority over them, and to conform to the constitution and laws of the commonwealth, in order effectually to secure the blessings of civil government. While civil rulers are to be cautioned against an abuse of authority, and exhorted to employ their powers for the good of the public; people are to be put in mind to honor and obey magistrates; to be subject unto the higher powers, and to submit themselves to every ordinance of man, for the Lord’s sake.

When people give way to a refractory temper; set themselves up in opposition to government; and by continual groundless invectives, endeavor to bring an odium upon their rulers, and upon all public measures; they take a direct method to over- throw all civil authority, and to disband and abolish society. Let people be vigilant and guarded against the encroachments of arbitrary power; but let them, at the same time, take heed, that they deprive not themselves of the blessings of good government, and plunge themselves into all the disorders and mischiefs of anarchy, in order to secure themselves against tyranny. This would be as preposterous, as for a mariner to suffer voluntary shipwreck upon the rocks of Scilly, in order to avoid the dangers of Charybdis. No wise man will run into one extreme, in order to avoid its opposite, while he can steer safely, in a middle course, between both.

Sensible of the importance of good government, the true friends of society will cheerfully submit to lawful authority, and endeavor to encourage and support those, who are in public stations, in the execution of their high offices, for the public good. And while they do thus, they will cultivate in themselves and others, those benevolent dispositions, and those principles of integrity, honesty and justice, which are necessary to preserve peace and amity, good humor, order and mutual confidence among neighbors, and to lay a foundation for those private friendships, which afford some of the most refined social pleasures and delights.

And let it be remembered, that by the virtues of a good life, added to their religious devotions and acts of homage and worship, the people put themselves under the protection and patronage, and secure the friendship of that almighty Being, whose providence governs the world; whose voice all nature obeys; to whose control all second causes and subordinate agents are subject; and whose sole prerogative it is to dispense blessings or calamities, as to his wisdom seems best. A people under the smiles of Heaven must be prosperous and happy. If God be for us, who can be against us?

What happiness might we enjoy, as a people, and as individuals, if every one would, reform his vices; cultivate a meek, peaceable and benevolent spirit; and use his best endeavors to promote the good of others, as well as his own? What blessings might we procure to ourselves and to the community, if with one heart and one soul, we would apply ourselves to the duties, that we owe to one another, as brethren and fellow citizens, and make it our business to fulfill all moral, social and civil obligations? By thus doing, at the same time that we should brighten our prospects into the future world, and, through the merits of our most merciful Redeemer, provide for immortal blessedness in another state of existence, we might also secure to ourselves all the blessings of society on earth, and change this world into a sort of paradise.

We have therefore every inducement suitable to work upon us as rational creatures, to engage us to conform to the rules of virtue, and comply with the great and comprehensive law of subjection to one another. Let us lay our minds open to the sacred influence of such mighty motives, that we may be happy in our connections, both public and private, in this world; and in the world to come, be admitted to the society of those blessed beings, who, knit together by the indissoluble ties of the most sincere and ardent love, have happy and uninterrupted experience of the most pure, perfect and sublime pleasures of friendship, for ever and ever.

May the benevolent Parent and supreme Ruler of the universe bestow his benediction on us; unite our hearts in love to one another, and in the love of virtue; and dispose us to keep all his commandments always; that, the scenes of our troubles closed, we may see good days; rejoice in the happy effects of his favor to us, and in the promising prospects of the blessedness and prosperity of our descendents, to the latest generation.

AMEN

Sermon – Fasting – 1783, Massachusetts

This sermon was preached by Charles Turner on a day of Fasting and Prayer in Massachusetts on May 15, 1783.

Due Glory to be given to God.

DISCOURSE

CONTAINING

TWO SERMONS

PREACHED IN

CAMBRIDGE

MAY 15, 1783.

BEING A DAY APPOINTED BY GOVERNMENT

FOR PUBLICK FASTING AND PRAYER.

BY CHARLES TURNER

A Discourse, & c.

I Chronicles xvi.29.

Give unto the Lord the Glory due unto His Name.

These words are a portion of a Psalm, composed by a King of Israel, to be sung, on occasion of bringing up the Ark of God, from the house of Obed-edom, into the place prepared for it, in the city of David. It may not be amiss to read them, with some connected sentences, and subjoin a few hints to discover the sense.

Give unto the Lord, says the devotional Prince, from an heart replete with the noblest sentiments of piety; give unto the Lord, ye kindreds of the people, give unto the Lord glory and strength; give unto the Lord the glory due unto his name; bring an offering and come before him; worship the Lord in the beauty of holiness: Let not the praises of Him, who governs the whole world, be confined to the people of Israel. Let all the kindred nations, on the face of the whole earth, join to celebrate the unrivalled glories of his perfections, and his almighty, most gracious, and unexceptionably moral government. Let them assay, in the solemnities of public worship, as well as in other ways, to pay unto him, adoring, grateful and reverential respects, proportional to his merits; in connection with the cultivation of that universal holiness, which appears with such an incomparable beauty and luster, when viewed as most highly agreeable to the divine moral nature and pleasure, most highly becoming the house and worshippers of the Holy One of Israel, and essentially important to our enjoying true and rational happiness, and the continuance of those favors for which we praise our divine benefactor.

We find a vein of expression similar to this, several times adopted, in the devotional sublime compositions of the old testament; nor can I suppose it possible, that the bringing it, once more, into public view, contemplation and use, should be disagreeable to any persons, who are possessed of the true sentiments and feeling of religion and patriotism; in connection with the set of ideas, concerning the uncommon measures of Heaven, towards our Country which must be supposed to crowd in upon their minds, on this occasion.

By glorifying God, or giving glory to His name, we do not, or at least ought not to expect, that we shall be able to make an addition, to the dignity, and honorableness of the Divine Nature, works of creation, and administrations of government; farther than, by endeavoring to render his moral creatures more honorable, in promoting religion and virtue among them. Our part is, to glorify God, by improving the means of grace, maintaining a prayerful regard to the assistances of the Holy Spirit, and using sincere endeavors and exertments, so as to cherish, in our own hearts, honorable and respectful thoughts of that Great Being; and by endeavoring to promote a respectfulness, for the Divine Majesty, in the minds of others—speaking to his honor, in our conversation—joining in the public praises and acknowledgements of Zion, as well as, in more private social worship; and making it manifest, by our whole deportment, in the world, that we esteem the perceptive authority of our heavenly Father, to be worthy of the highest regards, and judge his favor to be better than life; instead of bringing the authority and friendship of God into contempt, in the eyes of our fellow creatures, by our impious and vicious lives and conversations. In the sense I have mentioned it is, that we are, with one mind, and with one mouth to glorify God, even the father of our Lord Jesus Christ. In the same sense, the fruits of righteousness are, by Jesus Christ, unto the praise and glory of God.

A sincere, and conscientious conformity, to the whole system of Christian duty, is the general method, for glorifying God; but attention to the language of our text, leads us to be a little more particular, and enquire, what may be especially incumbent on us, as we are required to give unto the Lord, the glory which is due to his name. He is above the possibility of becoming indebted to us, according to the rules of commutative justice; but glory is due from us to him, in the strictest sense: and if we render glory to him, in any measure proportionate to our obligations, the revenue will not be small.

Our duty is, to pay to the Lord, the highest honors we are capable of, in the use of the powers and advantages, he has been pleased to favor us with; honors, as highly raised, as possible, above those degrees of respect, which it is decent for us to show, to the greatest and most deserving of men, or other beings, in the world he has created; to worship and praise the Lord, with suitable frequency, and with the highest practicable ardors, of well instructed and regulated zeal; and, in the discharge of duty, in our several departments and relations in life, and in all manner of conversation, to exert ourselves for attaining, through grace, to the highest pitch of godliness and virtue, and bringing forth much fruit, whereby our heavenly Father shall be glorified.

To come up to the spirit of our text, uncommon judicial dealings must be acknowledged, and uncommon favors celebrated, with those peculiar exercises of piety, which are suitable to the particular nature, importance and demands of such divine dispensations: and, if we receive blessings and privileges from Heaven, of singular richness and estimation, to use the best diligence for their preservation, and to improve them, in the most virtuous, advantageous and faithful manner, is due grateful respect, to the great and generous Donor of all good; is suitable to that, which is justly expected of them, to whom much is committed; and belongs to a proper conformity, to the demand of the text before us.

In fine, if we would be found, in the happy society of those, who give unto the Lord the glory due unto his name, we must come, through assistance divine, to love the Lord our God, with all our hearts, and with all our souls, with all our minds, and with all our strength, and our neighbors as ourselves. If we come up to this standard, sincerely; and act, as uniformly, as the imperfections of this state will admit, and in the whole of life, under the well-directed influence, of these grandest of all principles, we shall be accepted, through the blood of the covenant, though we fall short of glorifying him, with that strict and high moral perfection, which man might have attained to, in a state of innocency; and, though we fall unspeakably short of glorifying him, adequately to his real and plenary dignity; for that is beyond the sphere, not only of imperfect men on earth, but also of the Angels in Heaven. Said the Lord’s ministers to the congregation, Nehem. 9, 5, Stand up, and bless the Lord your God forever and ever; and blessed be thy glorious name, which is exalted above blessing and above praise.

The reasonableness of paying superlative honors to him is obvious, from the consideration of the transcendent dignity of His nature and operations, who hath set his glory above the heavens. Whatever perfections are most honorable, are possessed by him infinitely; or, however, in the highest degree and manner, in which it is possible for them to be possessed, by any being. It is glorious, to be the author of great and numerous works, evidencing the highest wisdom, the best design, and most amiable goodness? His works are great and manifold, in wisdom bath he made them all—In a wise regard to creature happiness, in connection with the manifestation of his own glory. He is most honorable as Governor of the world. Is there glory in a Throne? He is seated upon one, which is high and lifted up. Is there glory in an honorable court and retinue? He is attended by ten thousand times ten thousand, who excel in strength, nor less in wisdom, and the most honorable accomplishments, of a moral nature. If there be glory in extent of dominion; His kingdom ruleth over all. Is it glorious to reign with unlimited power? He doth according to his will, in the Armies of Heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him what doest thou? Is it glorious, for an absolute monarch (for such the Great God is, and ought to be) to rule in the most undeviating manner, according to all the highest moral perfections? Numerous periods of inspiration, furnish the most ample attestation, to the excellency of the whole divine government, and administrations, in this regard. Does it belong to an honorable parental ruler, to discover an indignation against immorality, as tending to the misery of his realms; to use suitable chastisements, in terrorem [Latin “in fear”], and with a view to reformation and happiness—chastisements, regulated by perfect justice, and under the most merciful restraints and limitations? The Lord is glorious in holiness; just and true, and kind, in his judicial dispensations: and as he does not afflict, nor grieve, willingly, He has no disposition to exceed the measure, which may be necessary, for answering the great and salutary purpose. Is it honorable to be generous to the ill-deserving; and especially, to confer eminent favors on those, who are meritorious of high displeasure? His tender mercies are over all his works. He does good to the evil and unthankful. He gave his Son, for the redemption of a lapsed world; and, while we were yet sinners, Christ died for us. And if we properly consider the favors, God has, of late years, conferred on the people of the United States of America, in connection with our real character, as to religion and morality. I misjudge, if the generosity and grace, of the Governor of the world, will not appear, with a distinguished luster.

Both the call of civil Authority, and the dispensations of Divine Providence admonish, and invite us, at this time, to blend the exercise of Fasting and Thanksgiving together; and the comprehensive text, and subject chosen, are not unfavorable to such a purpose.

That we should earnestly endeavor, and supplicate the grace of God, that we may be thereby enabled, so to acknowledge, and resent his mercies and his judgments, as to put in practice, all the exercises of unfeigned repentance, is suitable to the season, and incumbent on us, as we desire to give unto the Lord the glory due unto his name.

Says the good old Israelitish General, upon a certain affecting occasion, My son, give, I pray thee, glory to the Lord God of Israel, and make confession unto him.

The holy God, has been visiting this People, in his permissive providence, with a distressing scene, of oppression and war; a war, which has been attended, with unusual difficulties and embarrassments; with considerable expense of interest and lives; and which, soberly speaking, has been prosecuted, by our enemies, with circumstances, of uncommon rage, barbarity and cruelty. These calamities, we did not deserve, from our fellow-creatures; but our sins have been such as to merit them all, at the hand of God: and it is our duty, to glorify his name, by ascribing righteousness to him, notwithstanding all that has come upon us.

Before the commencement of the war (if not since) we imbibed the false maxims, and the vices, of that which we fondly called the Parent State, with a thirst and avidity, which were truly amazing. There appears a judicial pertinency, in permitting our punishment to arrive, from the same quarter; and I have sometimes mistrusted, that the sufferings referred to, were especially intended as a chastisement for our folly, in thus greedily adopting the sins, of an old, corrupted and depraved Country. However, certain it is, that the most of our maritime Towns, which, in consequence of their situation and mercantile connections, had the chief, and most immediate share, in the inglorious importation, of European error, wickedness and folly, have suffered, in a manner, in some degree distinguishing. And certain it is, that, the degree of our guilt, from what quarter so ever it arose, must have been great in the sight of God; otherwise, that infinitely merciful Being, would not have brought, such a discipline upon us. The kind intention of Heaven was, our reformation, in order to our happiness; but how have our manners comported, with the urgent, monitory language of the divine rod?

A more than common, prevailing spirit of self-correction, and an extraordinary exercise of virtues and graces, were justly to be expected of us, upon the alarming occasion. Would it not therefore be a shocking consideration, if, on candid enquiry, it should appear, that people, of the several ranks and ages, are, on the whole, as sinful, or more sinful, than they were, when the war commenced? Some, we trust, have been instructed in the fear of the Lord; but is there more true religion and virtue in the land now, than there was eight years ago? We fear there is less. If we do not judge incorrectly, pride, and avarice, with all the vices which come under the denomination of luxury, disregard to the Lord’s-Days, and Christian institutions, profaneness and deism, have been making advancements, with no moderate strides, even when we have been in the furnace of afflictive discipline; while a general decay and languor of vital piety, has been, by some, and I fear too justly, complained of. It is further remarkable, that the sins specified, in which, we are supposed to have increased, when suffering such heavy judgments, are sins of no inferior magnitude; as, I am persuaded, calm attention to the language of scripture, in relation to them, would convince you.

Disrespect to the Lord’s Sabbaths and ordinances is aggravated, in proportion to the importance of a serious observation of them, in order to preserve, and promote the excellent religion of Jesus Christ, for God’s glory and human happiness.

Pride is said to be the first, if not the greatest of sins. It is one of the most fruitful sources of oppression; it is peculiarly dishonest and hateful to God, as well as odious to men. No wonder then, it should be singled out, as it seems to be, in Divine Providence, for a sin, to be remarkably branded, on many occasions, by judgments in this world; that pride should go before destruction, and an haughty spirit before a fall. Nor is it surprising to find the Prophet saying, that the Lord purposed to stain the pride of all glory. Those instances of most consummate arrogancy, which, in late times, we have seen succeeded, by the fall of those, who were so elated, into some of the most humiliating of all circumstances, afford a striking comment, on those emphatical passages of Scripture, which have a reference to this kind of immorality.

As for avarice, with luxurious sensuality and effeminacy, they are particularly grieving to the holy spirit; no true love to God, or to our Country, can subsist in the heart that is captivated with them; and I may add, no substantial peace and happiness; while they are fruitful in every device, to invade the rights of others, for the accumulation of wealth, or the support of extravagance, and a licentious career.

And what shall we say, concerning the guilt of our numerous profane swearers; in the sea-faring employment, in the army, in seaport towns, and in other parts of the land; whose practice has such a direct tendency, to bring the name of God into contempt, and weaken men’s veneration for a solemn oath, that great and useful band of society. They have made proficiency in this horrible wickedness, even in the heat and rage of those military engagements, which are attended with such imminent danger of dying in an instant, and being suddenly transferred to His tribunal, who has said that, by our words we shall be condemned. To the admonition of the ancient Prophet, to glorify the Lord in the fires, even the name of the Lord God of Israel, in the isles of the sea, they have not attended.

Or what shall be said, concerning our modern gentlemen, who, like the Pharisees of old, are disposed to suggest, that Jesus Christ was an impostor, if not an instrument of the devil, employed to impose a false religion on mankind, for the answering of worldly and base purposes? They would cashier a religion, the most honorary to God, and the best calculated to promote liberty and happiness in society, and the present and future felicity of individuals, of anything that ever made its appearance, upon the stage of this world; and they ought, in my opinion, to be considered and treated as enemies to human kind. How do they dishonor the Son! And by so doing, dishonor the Father also. I do believe, with all my heart, and with all my soul, that deism, in its nature, guilt, malignity and dangerous tendency, comes the nearest to the blasphemy against the Holy Ghost, never to be forgiven, in this world, nor in the world to come, of any sin which is, or indeed can be committed, in these later ages of the world, by the sons of men.

While I consider our progress, in infidelity and profaneness, with other vices, when under such an heat of divine wrath, I cannot forbear thinking of those words, in the Book of God, And the fourth angel poured out his vial upon the sun, and power was given unto him to scorch men with fire, and men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues, and they repented not to give him glory.

It may be further observed, without impertinency, that while, during the war, there has been a general decay of piety and virtue, and an increase of several species of heinous sinfulness, amidst the most distressing and awakening dispensations, there has been also a series of great and marvelous interpositions, in our favor. The goodness of God is adapted and designed to lead us to love and gratitude, and in the result to repentance; and the more signal tokens of it appear, in a more forcible and striking manner, to demand our penitential return to the love and service of God. How amazingly have we resisted the design and tendency of the most wonderful dispensations of divine love and commiseration! Nor may we forget, that, in the meantime, we have been blessed with the free enjoyment of those Christian privileges, which gave us advantages for high attainments, in those graces and virtues, which are for the honor of God, and the public utility.

My drift is to convince, that the sin of this People, and especially of the more degenerate parts of the Community, is greatly aggravated in the sight of God. I am not sensible that I have been intemperately high in my colorings; if I have not, the mind must be extremely callous, that does not admit the designed conviction.

It appears to me, that the devil has, in late times, come down to America, in great wrath, and equal cunning; I trust it was because he knew, or at least entertained a well-grounded suspicion, that he was likely to have but a short time. If, while this people, by the singular favor and aid of Heaven, were contending, with so much honor and success, for independency and republican constitutions, it was the plan of the arch-adversary, to tempt them into a scene of wickedness, so aggravated, so dishonorable and provoking to an holy God; and a scene of vice, which is so agreeable to the spirit and purposes of monarchy and tyranny, and so utterly abhorrent to the genius, and to the just expectation of preserving the constitution and blessings of a free republic; that, in this way, he might bring us to put on the inconsistent ridiculous figure of a man, who is industrious, as soon and as fast as possible, to destroy with one hand, that which he is most earnestly contending to build up with the other, I should view it, as one of the most notable devices, that ever was invented in the cabinet of the infernal regions. But if, calling in by prayer, the almighty Arm, to our assistance, we resist the devil, he will fly from us.

On the whole, if it is a sober, truth, that our sin has been so great and aggravated, while we have been contending for freedom, what are the reflections which are suitable on this occasion! Ought we not to be most deeply humbled, in the sight of God, confessing our merit of utter destruction? Ought we not to realize, with trembling, our dependence on infinite grace and mercy, for the prevention of our suffering those calamities of sickness, of drought and scarcity, of discord, and other distressing judgments, which we so highly deserve, and which we are by no means free from danger of? For God may intend to vary the method of his treatment of us, as a judicious and kind parent, when his children appear to be hardened, under one mode of discipline, may be disposed to alter his measures, and adopt some other. And there may be particular danger, that God will bring some terrible mortality to those, whose sins, in the late times, have been as crimson; while he preserves our national privileges, for the sake of the rising, and future generations. Remember the case of those, whose carcasses fell in the wilderness; Those murmurers, who despised the promised land, and desired to return to Egypt; whose children were to enjoy the land flowing with milk and honey, while the rich privilege was denied to the sinful parents. Ought we not to renounce every sin, with the most penitential sorrow, remorse and abhorrence; and devote ourselves to serve the Lord, according to the directions of the Gospel, through the spirit, with the whole heart, our best powers, and noblest exertions? Ought we not to put up most fervent cries for pardon, through the blood of Jesus Christ; for the aversion of deserved judgments, the continuance of enjoyed, and the concernment of needed blessings? And, ought we not to adore the grace of God, in granting us so honorable, and advantageous a peace, as we have now a prospect of; after we have so dishonored and offended him, in the course of the war, as being grace, so divinely generous, as to exceed all astonishment? Highest praise and love, gratitude and devotion must be rendered, if we would give unto the Lord the glory due unto his name; and, if the tear of unfeigned repentance, is not, by such treatment, drawn forth, the heart must be made of steel and adamant.

I know not how, fully to account for God’s disclosing to us the brightness of his face, in such a manner, as he does at present, while we are involved, with so little remorse, in such a scene of impiety and vice as hath been described, without introducing the supposition of his strong inclination, to give before the world, a striking attestation, to the justice of our cause; to manifest the affection and esteem, he entertains for liberty, and his holy aversion to oppressive devices and measures; to discover the distinguishing regard and tenderness, for those greater degree of religion, which, after all our degeneracy, may possibly remain among us, than are to be found, in the land of our oppressors; to pave the way, for the happiness of our infant offspring, and unborn posterity; to make preparation, possibly, for accomplishing in future time, some high designs of his grace and providence, concerning America, and the rest of mankind; and, in the meantime, to try us, in the most extraordinary manner, by mercy, as well as by judgment, with a desire to bring us to repentance, that we may be, a people prepared for the Lord. God grant, that all our hearts, may be properly coincident, with all his high and holy purposes, so far as they may be discovered by us! One of his great and good designs appears, with a sufficient degree of perspicuity; I mean his purpose, by his merciful and judicial dispensations, to teach us the evil and danger of sin; to convince us of the necessity, of forsaking all our immoralities; and the dutifulness of devoting ourselves to serve him, with the most impartial reformation, and grateful affection, in the kingdom of his dear Son.

Although God, for wise reasons, may sometimes see fit, to defer the infliction of those public calamities on a people, which their sins deserve; and to be patient, towards a particular offender; yet does it highly concern each individual sinner, to consider his constant exposedness to death; and that, if he dies without repentance, from that point of time, his judgment will not linger, nor his damnation slumber: Except the addition, which may be made to his infernal woe, at the resurrection and final judgment; and the increase of misery, which may take place, on occasion of his increasing wickedness.

The confusions of the late war, it must be confessed, have not been very favorable to the purposes of sedate consideration; while, at the same time, they have furnished scenes of extraordinary temptation. And these things may possibly be thought to plead some little degree of apology, for our delinquency in time past; but now, God is indulging to us, an opportunity for calm reflection. Behold the goodness and severity of God! If we do not now view them both, in a contemplative manner, and are not, of course, brought to the exercise of a godly reforming sorrow for our sins, we shall be found utterly inexcusable, and have reason to be apprehensive of the most melancholy consequences.

But, according to present appearances, a most glorious, an almighty, most wise and gracious God, has blasted all the proud and invidious, the assuming and avaricious purposes of the sons of thralldom to enslave America; and all the blessings of liberty are ours, unless we choose, through immorality, and supine carelessness, to lose the advantage of those great things, which have been wrought for us, and, through the grace and help of the Most High, have been wrought by us. He is restoring to us the blessings of peace, after an arduous conflict; ascertaining to us an absolute Independency; doing us an illustrious honor, in the sight of the nations; and confirming to us those privileges, which were so highly esteemed by our Ancestry; and for which they suffered so freely, so patiently, and so much!

Scarcely can we enjoy our happiness, in the absence of those Worthies. Their company, at such a Time, the compassion, in a reflection on sufferings, and the mutual gratulations, at the friendly sympathizing interview, would sublimate rejoicing into ecstasy! But we must be content, at present, without their society; and we trust they are blessed, with much higher felicity, than can possibly be enjoyed, by the inhabitants of this world, even in our circumstances.

It might be thought by some (whether justly or not) to savor of malevolence, and therefore to be exceptionable, should we, at this time, adopt the language of the Apostle John, and say, Rejoice over her thou Heaven, and ye holy Apostles and prophets, for God hath avenged you on her; but to engage our hearts, in praising and blessing, and giving thanks to our Fathers God and ours, with elevated strains of sincerest, and most joyful devotion, must by no means be omitted, if we desire to conform to our duty, in giving to the Lord the glory due unto his name. He has been pleased to glorify his power and wisdom, grace and mercy on our behalf, in a very wonderful manner; and our part is, imploring his grace for our assistance, to exert our best abilities, for making his praise glorious.

I believe, and all the people in general, of these United States believe, and, I hope in God, they will forever judge, that such liberty, as that, which is now opening to our view and enjoyment, involves in it, or furnishes advantages for obtaining all that is great and good, and richest, and best, conducing to the happiness of society on earth, to the internal true peace, and self-possession of individuals, and their everlasting life and glory. If, therefore, our estimation be just, and the ardor of our devotion ought to bear a proportion to the value of a blessing received, it is our duty to command our souls, to bless the Lord, by the noblest exertions of the best powers, which heaven has endowed them with.

Other considerations may be brought into view, whereby it will appear, that exalted strains of praise, thanksgiving and blessing, are proper sacrifices, at this day.

If a sense of obligation is justly heightened, as indeed it is, on the receipt of a savior, especially one of great importance, from a benefactor whom we have highly offended and injured; and our sin against the divine majesty has been such, as hath been represented, in a former stage of this discourse, what feelings of grateful resentment ought to possess our hearts, at this time, towards the father of mercies and God of all grace!

Nor may we, with any degree of innocency, forget the favorable appearances of Heaven, of an extraordinary complexion, during our contest, which have led on to the glorious issue, in which we are now called to rejoice.

And what a field here opens! It is the business of a folio, rather than of a sermon; of a year, or an age, rather that of a few days, to exhibit such a representation of these things, as the subject truly merits. Blushing, therefore, with a consciousness of my own deficiency, I must beg you to be contended with a few hints only.

Some of our towns and cities have been, in a greater of less degree, brought to desolation; many of our friends and fellow countrymen have lost their lives in the high places of the field, as well as on the sea; and Lord! How many have perished, by shocking abuse, in a state of imprisonment! The idea is too painful to be dwelt on. Various have been the distressing scenes, which God has called us to pass through; but with what mercies, reliefs and assistances, well-judged, kind and seasonable, have our calamities been interspersed!

Let us consider the American Characters, which God has been pleased to form, to raise up, inspirit, support and succeed, for our relief and assistance, in our distresses—The spirit of liberty, Protestantism and union, which has been diffused through this land, among people of clashing civil interests, and various religious complexions; which thing, we seriously judge, has been wrought by the finger of God. Consider, the patience in pressing trials, and the worthy fortitude and spirit of perseverance, wherewith God has been pleased to endow this people. Consider, in what a manner we have succeeded, and the lives of our people have been precious in the sight of the Lord, even to astonishment, in many, if not most of the encounters, which we have had with the enemy. Consider, how strangely we have prospected by sea, and have been enriched with captures from our oppressors, as the Israelites of old, by the borrowed wealth of Egypt. Consider, the abilities, the navy, and the intimidating reputation of those, with whom we have been called to contend; the endless arts they have made use of , to deceive, to affrighten and discourage, to disunite, to weaken and ruin us; together with the exposedness of our long sea coast, and many maritime towns; and our imbecility, want of resources, and scantiness of preparations, in the early stages of the war especially: and yet, that the enemy have scarcely gained any advantages over us, except such as must naturally and almost necessarily be expected by us, unless we could have flattered ourselves, that God would conduct the war, in our favor, in a manner, not only wonderful but perfectly miraculous. Meditate the powerful alliances obtained, notwithstanding the contempt, with which we had, by many, been generally treated before-time; and the growing interest, which it has pleased God to favor us with, in the respect, esteem and friendship, of almost all Europe: Consider how the supercilious expectations, and anticipated triumphs of our enemies have been blasted, by the illustrious reduction of Two whole British Armies. In fine, let us consider all things as conspiring, in the most wonderful, wise, powerful and kind providence of God, to effectuate such an event, as now captivates our attention. And having our sense of obligation to the Governor of the world highly improved, let us with one heart, and with one voice exclaim, bless the Lord, O our souls, and all that is within us bless his holy name; bless the Lord O our souls, and forget not his wonderful benefits!

The Lord has done great things for us, whereof we are, or at least ought to be glad. By what instrumentality our success has been effected, is, in many respects, sufficiently obvious; and if we were favored with the presence of a Prophet among us, he might possibly be able to give us some further light, and inform use, in how many instances, the Angel of the Lord has been sent for our help and deliverance. We desire, however, to pay no such respects to the means and instruments, which God has employed for our relief and assistance, as would be derogatory from the glory due to Him. While we are sincerely willing to pay, every suitable mark of honor and esteem, to our great and humane benefactors on earth, we reserve and appropriate our religious praises and adorations, to the great Sovereign of the world, to whom alone they are due; in the use of such language at that in 1 Chron. 29: 11-13, Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth, is thine, thine is the kingdom, O Lord, and thou are exalted as head above all. Both riches and honor come of thee, and thou reignest over all. Both riches and honor come of thee, and thou reignest over all, and in thine hand is power and might, and in thine hand it is to make great, and to give strength unto all. Now therefore, our God, we thank thee, and praise thy glorious name.

Let us realize our immense obligations to the Father of lights, from whom cometh down every good, and every perfect gift. And by the most vigilant, and circumspectful attention to every suitable measure, and precaution, for preserving and perpetuating our dear liberties, civil and sacred; by improving them with diligence, good judgment and sobriety; and therefore so, that they may afford us the greatest, the most, and the best happiness, which this world and state are capable of furnishing; by all good conversation in Christ; and by attainments in the divine life, in some good measure correspondent to the degree, in which he has honored Himself and us, by the signal favors and advantages, which he has been pleased to confer upon us, let us endeavor to give unto his Great Name its due glory. If we will take every the best, and most justifiable method, to make our rich privileges contribute in the best manner, to our essential interest and happiness, the God who is Love, will deign to be pleased, and think Himself honored.

Some persons are disposed to hint, that republican freedom is not a thing to be chosen; because mankind are so immoral, fickle and indiscreet, that they are in the utmost danger of using such liberty, to their own ruin. This a mode of argumentation, genuinely papistical; and if a reasoner of this stamp, is supposed to have in contemplation, his own worldly wealth, power and aggrandizement, I am suspicious, he will lose sight of the public freedom, and view earthly grandeur, as a most important boon, highly worth the grasping after, notwithstanding any supposed danger of his improving it, to his own detriment: Whereas, it appears, to the eye of judicious, benevolent, candid and impartial consideration that the People, are, at least, as likely to make an advantageous improvement of republican liberty, as the great men of the earth are, to make a laudable, and profitable use of their grandeur, wealth and power. The language of the protestant and patriotic friend to liberty and the human race, is this, deny not to the people the immense blessing of freedom, through real, much less pretended fears of their destroying themselves by it; but endeavor to raise the people to wisdom and virtue, that so they may improve their freedom, to the greatest and most happifying purposes.

The security and preservation of our privileges, as well as the due improvement of them, calls for our best attention.

The domineering, and abusive principles of depraved nature, on which the systems of spiritual, and civil tyranny have been erected (notwithstanding that the excellent advantages, of a most moral, benevolent and heavenly religion, has been granted to many) have hitherto generally prevailed, to the suppression, and oftentimes to the speedy interment, of those beams of a spirit of freedom, and those systems of liberty, which have, at one time and another, made their appearance upon the face of the earth; and the history of this world, as to the main strokes of it, appears to be chiefly, a story of injurious, oppressive crimes, and the sins, miseries and calamities, which they have occasioned and inferred; if we trace it, from the days of the mighty Hunter, down to the present period. But, O Lord, how long! Is this stygian current, which has, in so deplorable a manner engulfed the happiness of mankind, never to be stopped? With God, all things are possible. To his almighty grace, we make our humble appeal; but not without a consciousness, that we cannot give to the Lord, his due praise and glory, unless we join our best endeavors, for bringing about so important, and desirable an event. A seasonable enquiry is, What can be devised, in addition to the means, which have been already used, at least in this country, for the preservation of freedom, when once asserted and vindicated?

On a long course of observation and reflection, I have come to the following conclusion, that the habits formed in youth, are amazingly strong, inveterate, and inflexible, and do generally and in the main, go with the man, through the various stages of life, and, through the dark valley of the shadow of death, into the eternal state; and that, the character of the world, as to religion and virtue, liberty and happiness, always has, and probably always will depend, in a very great measure, if not almost entirely, upon education. Solemn thoughts, if they are just, for those who are blooming in life, as well as for those, to whom God has committed the charge of them! If our sentiments are correct, there is perhaps no one subject, which can more pertinently claim the attention of the people of these United States, at this time particularly, than that of education; and especially, the improvement of youth, in that Christian practical godliness, public spirit and virtue, which would exclude the vile oppressing passions from their hearts; and form them, to that true spirit of liberty, which is nothing more nor less than a spirit of true Christianity, considered as extending itself into, and operating in reference to matters of civil and ecclesiastical government and immunity.

If I am not prejudiced in favor of my Country, America is blessed with a genius, which deserves the epithet of singular; and if so, it would be rendering due glory, to the Author of all gifts, and not a little honorable to us, if this genius should be exerted for the investigation of some methods, for the right education of all the children of the people, superior than any, which have hitherto been adopted. If this is not the case, it is my opinion, that this is not likely to be, for a long time, a free country. But, if all the youth were educated, in the manner we recommend, The Kingdom of God would appear to have come, in a more signal manner, than ever it has yet done, at least for numerous ages; the perpetuated enjoyment of that freedom, for which we have suffered, would, under the favor of Heaven, be ensured to us; and we might be induced to think of that Millennial state, the approach whereof, does perhaps at this time appear, by several prognostic symptoms, to be in some degree probable.

I do not wish to prescribe, in a manner, that might have the appearance of assumption; but one proposal I will adventure to risk; and that is, that all in high life, and affluent circumstances, form a Combination, to abate, as to every luxurious superfluity, according to the genius of the heavenly, spiritual, moderate, self-denying religion of Jesus Christ; and devote the monies thus redeemed (which would amount to no small sum) to the promotion of such a Christian, and republican education in the land, as hath been recommended; so much excepted, as it might be necessary to distribute among those, who are in circumstances particularly unhappy, in consequence of the calamities of the late war. This is a measure, not unsuitable to be contemplated, on a day of Fasting, or Thanksgiving. And should the people, of the description I have mentioned, incline to come into it, what a glorious instance of conduct would it be! In every light, how patriotic! This would be, in style and taste, high, to some purpose. How would it gladden, and bless the heart of every sincere, and considerate friend to religion, liberty, and his country! What a figure would the combination make, in the page of history, to the latest ages! And what a due tribute of glory would they bring, to the great God, the bountiful Author of all their riches, and means of enjoyment!

Extremely happy should I be, to be furnished with satisfactory evidence, that the young Gentlemen of the University were captivated with that spirit, which I have endeavored, my present discourse should breathe. We do not censure their inclination to excel, in various arts and sciences, which are embellishing, and in a more moderate degree, useful to society; but our grand wish is, to see their ambition chiefly engaged about those things, which are the most worthy, important and glorious; to see them emulous for excelling, in divine science; in love to God and their Country; in truly Christian, and republican sobriety and economy; in the art of being truly happy, in this world and forever; and in the noble principles, and temper of liberty, which may render them blessings to the Commonwealth, by disposing them to use their best endeavors, for cultivating, and perpetuating its freedom and felicity, in connection with pure and undefiled religion. This would be, to their pious parents, and to all the well-principled people among us, especially at this time, when there is such a decay of that virtue, which is so essential to freedom, like rain upon the mown grass. Let not the apprehension of singularity be terrifying to them. In times of general depravity, singularity is the path of virtue, happiness and glory. They have now an opportunity of distinguishing themselves, on a momentous occasion; Heaven grant, that they may not fail of reaping the honor of it! That they should go forth into the world, fraught with those noble principles and passions, which we are intent upon recommending, is the rather desired, because we trust they will ere long fill those important public stations, which will render their instructions and examples, of great and extensive influence. May they consider, how much the glory of God, and the public good are interested, in the improvement they shall make of their talents and advantages; and herewithall bear in mind, that divine declaration, Him that honoreth me, I will honor; but he that despiseth me, shall be lightly esteemed.

Ministers of the Gospel, in some past years, being impressed with a sense of the inestimable value of freedom, and apprehensive of the slavery, wherewith our land was threatened, exerted themselves to enlighten the people concerning their danger, and prompt them to unite in measures for self-defense. And, if they have not, in the days of depreciating currency, been properly rewarded, by their fellowmen, in respect to temporal things, for their courageous exertions, and labors of love, we believe, nevertheless, that they have the satisfaction of a good conscience, and hope, that governed and animated by superior motives, they will always appear as faithful advocates, for the preservation of those rights and privileges, which are so happily vindicated and established.

It has been said, indeed, by moderns, as well as by them of old time, That ministers have no right to interpose, in reference to matters of a political nature. Ministers, however, have a right, at least to preach the Gospel; and, if they might be the means of its being universally propagated, and practically regarded; to the suppression of the exorbitant pride, ambition, covetousness, lust of dominion, and other vile affections, which now reign among men, all the curious, exalted, wicked and formidable machinery of papal, and anti-republican despotism, would instantly be precipitated headlong to the ground, and dashed to pieces; and, if mistrial endeavors might be blessed, for the continuance of such universal, pure Christianity, the Hydra-monsters of civil, and ecclesiastical tyranny, would no more erect their horrendous terrific heads, to the abuse, and destruction of the human race, and to the dishonor of God, and usurpation of his sacred throne, but would be forever banished from this world.

If we intend our Country shall continue free, there must be a constant attention and concern, for the preservation of its freedom, among persons of every order, and of every age. It is as necessary, that the people should keep up a perpetual watch and guard, from age to age, to prevent the rise of those Tumors in the Body-politic, which would be detrimental, and ruinous to its health and happiness, as it is, that a Christian should maintain a vigilant, unintermiting and persevering struggle, to prevent the usurpation, and predominancy of the principles of corrupt nature, in his own heart.

After all, I seem to hear some person say, the republican politician may theorize, and the puritan preach; but the current, nevertheless, will continue its baneful, sweeping and destructive course. Foreign monarchical principles, luxurious excesses, and superfluities will be catched at, with an accelerating pleasure and appetite; The insinuating intrigues, and devices of foreign courts will prevail, to the dissemination of the principles of party spirit, discord and corruption, in the land; extensive commerce, and accumulated opulence, will support the high scenes of ever increasing sensuality, worldly-mindedness and extravagancy; luxury will be fertile, in the generation of every arrogant, over-bearing, injurious and oppressive passion; they, who, on the basis of vile affections, have ripened an arbitrary system of thought, in their minds, will become more confirmed therein; and others, on the same principles, will contract a despotic, and depraved bias of mind; some will be grasping, aspiring, machinating and intriguing; some will be venal; others will be timid; many will be careless; and all in general corrupt: Hence, the vitals of our free constitutions will be gradually, and imperceptibly eaten out, if they are not destroyed by sudden violence; the famed American structure will fall to decay, and go the way of all the earth!

May God forbid it! May the Great Friend to the rights and happiness of mankind forbid it! Who sent his Son into this world to bleed for us, that we might be free indeed. May the dignity and consistency, wherewith He shall be pleased to invest the United States of North America, forbid it! Forbid it thou Holy Spirit! Whose province it is to promote every temperate, every humble, every holy and heavenly, every just, every kind and social disposition in the hearts of men.

But if such an event should take place, after all the great and wonderful things, which God has done for us, and by our instrumentality; and after all that we have undergone, in the grandest of causes; and I might be supposed to remain in this world, to be a spectator of such an unblessed catastrophe—Farewell, to all future enjoyment in life! Sorrow be thou my companion! Grief and wo my constant attendants, till, according to the destination of an Holy God, I return to the dust, from whence I was taken! Nor am I able easily to realize, if, in the infinite grace and mercy of God, I should arrive to the heavenly world, how I could adequately enjoy the Place, as long as the Idea of such an event, should be retained—Whither has the gale of affection driven me!—tis time to give myself a check—if my vehemence I have been guilty of weakness and eccentricity, I beg you will do me the friendship to remember the pathos wherewith the welfare of our dear country is desired, and forget the rest.

Apprehensions of danger we have; but must, nevertheless, encourage ourselves to hope better things concerning America, and things that accompany salvation, though we thus speak.

Reflecting on all that is past, and anticipating the still greater things, which we humbly trust, the Great God, in his grace and providence, will do, in time to come, for us and ours, you will, without an invitation, join with me, in repeating the following animated Doxologies, which we find recorded, in the Book of the Revelation of Jesus Christ. Blessing, and honor, and glory and power be unto him that sitteth upon the Throne, and unto the Lamb forever and ever, Amen. Blessing and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God forever and ever,

AMEN.

Sermon – Election – 1781, Massachusetts

Jonas Clark (1730-1805) Biographer:

Jonas Clark was born on Christmas Day in Lexington, Massachusetts. He graduated from Cambridge University at the age of 22 and was ordained as a minister three years later. While serving as a minister, he also worked a farm of 60 acres in order to supply his family with food. He continued as the pastor of the church at Lexington for half-a-century.

Clark was an avid American patriot before and during and the American War for Independence. He actively wrote papers related to pressing issues such as the Stamp Act and many of the leading patriots stayed at his home and sought his counsel. In fact, both John Hancock and Samuel Adams were at his home on April 18, 1775, when Paul Revere made his famous midnight ride to alert them that they must flee or face being caught by the coming British. Upon hearing the news, they turned to Pastor Clark and asked if the people of Lexington would fight, to which he replied, “I have trained them for this very hour!”

The following morning, some seventy men from his church faced over 700 British soldiers, and when the “Shot heard round the world” was over, eighteen Americans were laying on the ground—both black and white patriots—all members of his church. Clark’s influence continued throughout the War and afterwards, and he helped pen the Massachusetts Constitution.

This election sermon was preached by Clark in Massachusetts on May 30, 1781.

SERMON

PREACHED BEFORE HIS EXCELLENCY

JOHN HANCOCK, Esq;

GOVERNOR;

HIS HONOR

THOMAS CUSHING, Esq;

LIEUTENANT-GOVERNOR;

THE HONORABLE THE

COUNCIL,

AND THE HONORABLE THE

SENATE

AND

HOUSE OF REPRESENTATIVES,

OF THE

COMMONWEALTH

MASSACHUSETTS,

MAY 30, 1781.

BEING THE FIRST DAY OF

GENERAL ELECTION,

After the COMMENCEMENT of the

Present CONSTITUTION,

AND

INAUGURATION OF THE NEW GOVERNMENT.

BY JONAS CLARK, A. M.
Pastor of the Church in Lexington.

N. B. Several passages omitted in the delivery of this Discourse are now inserted.

Commonwealth of Massachusetts.

In SENATE, May 30, 1781.

ORDERED, That Walter Spooner, Samuel Adams, and Charles Turner, Esquires, be and hereby are appointed a Committee to wait upon the Rev. Mr. Jonas Clark, and return him the Thanks of the Senate for his Sermon delivered this Day before his Excellency the Governor, the Council and the General Court, and to request a Copy thereof for the Press.

Attest,
JOHN AVERY, Sec’ry.

Election Sermon.

PSALM XLVII. 8, 9.

–GOD sitteth upon the throne of His holiness: The Princes of the people are gathered together, even the people of the GOD of Abraham; for the Shields of the earth belong unto GOD: He is greatly exalted.

At what time, or upon what occasion, the Psalm before us was composed, is neither certain, nor easy, at this distance of time, to determine.—“Many have supposed it to have been penned, on occasion of bringing up the Ark to Mount Zion.”—Others, “that it looks further, and is prophetic of the ascension of the glorious Mediator, after he had finished his work on earth, and the setting up his kingdom in the world.”

From the sentiments it contains, it might also be considered as a Psalm composed, and well adapted, for the congregation of Israel, when all the tribes came to Hebron to receive David, and by their elders to make a league with him, as their chief magistrate; and to establish him in the government. ¹

But, which, or whether either of these suppositions hath any solid foundation, must be left to the learned and judicious to determine.—Be the primary occasion, of this devout composition, what it may; it is beyond dispute, that the subjects of it are interesting and important:–Subjects well suited to inspire the church and people of God, at all times, with a sense of his government and their dependence, and of their indispensible obligations to celebrate the glories of his perfections, herein displayed, as the ground of their confidence and theme of their praise.

In a word, it is an exhortation to the people of GOD, to praise the Lord, as “The Great King over all the earth,” who should subdue the people, their enemies and oppressors under them, and the nations under their feet: And as that God, who should choose their inheritance for them, and establish them in the quiet possession and enjoyment of it.

Agreeably, in confirmation of this their confidence, it is said, in the text—That GOD sitteth upon the throne of his holiness: The Princes of the people are gathered together, even the people of the GOD of Abraham; for the Shields of the earth belong unto GOD: He is greatly exalted.

In these words, we have a striking representation,–a lively portrait of the happy state of a people, or nation, in covenant with God, and favoured with his protection and smiles; of a people established in the enjoyment of the blessings of a civil government, whose constitution is founded in principles of liberty and equity, whose laws are administered with justice and righteousness, and whose end is the glory of God, in the good of mankind. The Great GOD, as the sovereign, the supreme ruler, sitting on the throne of his holiness, with all the powers of government, originally and ultimately, vested in himself, and exercised by him, agreeable to the eternal laws of righteousness and equity.—The Princes of the people, their leaders, or delegates, are gathered together, from all parts of the land, in the name of their constituents, and under the direction and influence of their supreme ruler and sovereign, to consult the public weal, to enact laws and to transact the great affairs of the nation and of government. The people, the body of the nation, are there introduced, as The people of the GOD of Abraham, in covenant with him, and devoutly acknowledging their fealty to him, as their sovereign, and their dependence upon him and his blessing, both for counsel and defense. And in fine, that nothing might be wanting to complete the view, we have The Shields of the earth, representing both the powers of government and the persons vested with them, exhibited, as belonging to GOD, religiously devoted to his service and glory, or under his direction and control, to carry to effect the purposes of his benevolence and wisdom for the good of his people, or the designs of his justice and righteousness in the government of the world.—The whole is intended to show—‘That magistracy, or civil government, is of divine institution—‘That the end of it is the good of the governed—and “That, as all power and all authority are derived from him, the glory of all should redound to his name; to the end, that GOD, who sitteth on the throne might be greatly exalted.

That God, who created and preserves, of right, doth govern the world, is a truth, which the light of nature teaches, which revelation confirms, and a truth, which the common sense of mankind in all ages, concurs to establish.

That the power, authority and sovereignty of God are absolute and uncontrollable is a truth justly deducible from the preceding, and equally indisputable.

The sacred scriptures are far from being silent, or doubtful, upon a subject so fundamental, so important. We frequently find all the powers of moral government, in the highest sense, solemnly assumed by God, or devoutly ascribed unto him, in the divine oracles. Hence God is introduced by the holy prophet, as saying, “I am the Lord, and there is none else; there is no God besides me. I form the light and create darkness: I make peace and create evil: I the Lord do all these things.” ² “I will work, and who shall let it?” ³ —And to show the vanity of oppugnation [opposition] to his government or authority, it is added,–“Let the potsherd strive with the potsherds of the earth: But woe to him that striveth with his maker.” ⁴

And what God hath thus justly assumed, is devoutly ascribed to him by his saints and people; and frequently mentioned as the ground of their confidence, as well as the reason of their submission.—At all times, yea, even in times of perplexity and darkness, it was the language of God’s people—“The Lord reigneth, let the earth rejoice” ⁵ —“The Lord is our judge, the Lord is our lawgiver, the Lord is our king; He will save us.” ⁶ Holy David observes that “the kingdom is the Lord’s, and he is governor among the nations.” ⁷ and to add no more, it is said—That “The Lord sitteth King forever:” ⁸ And, that “His Kingdom ruleth over all.” ⁹

In this light considered, the Deity is to be acknowledged, as that God, whose power and authority are supreme, universal and uncontrollable.

It is not, however, authority or power alone, that forms the character, or gives an idea of the great moral governor of the universe; but this power, and this authority, as tempered with wisdom, goodness, justice, truth, faithfulness, and other moral perfections necessary to a government founded in equity, exercised in righteousness, glorious to himself and a blessing to his creatures.

It would have been easy to an infinite being, to have carried to effect the purposes of his government, by the influences of his spirit, or the word of his power; but, for wise reasons, the supreme Ruler hath been pleased to employ angels and men, as ministers in his kingdom; and to render even second causes subservient to the great designs of his wisdom, justice and goodness, in the government of the world.

For the glory of God, and the preservation of order and communication of happiness, it is both natural and rational to suppose, that government subsists among intelligent beings, of whatever rank, or degree in creation.

This conjecture is the more probable, with regard to the heavenly hosts, and those bright intelligences, who inhabit the celestial abodes, and are favoured with the nearest approaches unto God, from the account the sacred oracles have given; of the various names, orders and degrees subsisting among them; as Angels, Arch-angels, Thrones, Dominions, Principalities and Powers. ¹⁰

Something of this kind, also, would, undoubtedly, have been advantageous, if not necessary, to have perfected the felicity of mankind, had they continued in a state of innocence and rectitude: And for the order, harmony and happiness of society and the world, it is reasonable to suppose, that rule and government would have taken place among men, however virtuous, benevolent, or just.

The still greater importance of such an institution to the peace, liberty, safety and happiness of individuals, of society and the world of mankind, since sin, lust, passion, imperfection and every evil work have been introduced, needs neither time to consider, nor arguments to prove.

Were there no civil government, laws, magistracy, nor Shields of the earth, for the preservation of peace, the guard of liberty, the protection of property and the defense of life, it is easy to see, and, without a spirit of prophesy, to foretell, what the event must be:–that anarchy, confusion, blood and slaughter, waste and destruction, would soon take place in the earth.—The weak would be devoured by the strong, the innocent, like righteous Abel, would become an easy prey to the vicious, abandoned and ambitious:–and the longest sword must quickly determine the fate of mankind.

Hence it appears, I had almost said, to a demonstration, that, under God, the supreme ruler, this wise institution of civil government, this richest of temporal blessings to mankind, takes its rise from Necessity.

It is true, reason teaches the propriety, convenience points out the advantages, and all the social affections concur to urge the importance of civil government. But however engaging or interesting these arguments might appear, to the wise, the benevolent, or judicious, they would be, at best, but a feeble support to the peace and order of society,–would never have availed to establish government, over the lawless lusts of vicious, aspiring, or blood-thirsty men.—It is Necessity, Necessity alone, which combines men in society, and gives rise to civil government. And had not mankind been effectually convinced of this necessity, and taught to realize that there was no living without it, it is very much a doubt, whether ever such an institution would have taken place in the world.

This Necessity, in a great measure at least, is founded in and takes rise from the lusts, the corruptions and vices of mankind.

Tis not indeed pretended, that any one man, or any number of men, have any natural right of superiority, or inherent claim of dominion, or governmental authority over any other man, or body of men.—All men, by nature, are free, equal and independent, in this matter. It is in compact—in compact alone, that all just government is founded.

The first steps, in entering into society and toward the establishment of civil government among a people, is the forming, agreeing to, and ratifying an original compact, for the regulation of the State, describing and determining the mode, departments and powers of government, and the rights, privileges and duties of the subjects.

This should be done by the whole body of the people; or by princes, leaders, or delegates, by their choice, appointment, or consent.

This right in the people, whether emerging from a state of nature, or the yoke of oppression, is an unalienable right—a right which cannot be given up by a people, even though ever so much inclined to sell or sacrifice it.—Yea, should a people be so lost to themselves, as, upon any consideration, to give it up, it may justly be reclaimed, at least by the next generation, who cannot be supposed to be deprived of their birth-right, because their progenitors, like Esau, despised and parted with theirs.

While the social compact subsists, the whole state, and all its members, are bound by it:–a sacred regard ought to be paid to it. No man, order, or body of men, in the state, have any right, power, or authority, to alter, change, or violate the social compact. Nor can any change, alteration, or amendment, be lawfully introduced, but by common consent. Any and every attempt of this kind, endangers the whole.

It remains, however, with the community, state, or nation, as a public, political body, at any time, at pleasure, to change, alter, or even totally dissolve the constitution, and return to a state of nature, or to form anew, as to them shall seem meet.

These principles admitted, it is evident that no man, or body or men, however wise, great or good;–no state, nation, or power on earth, hath any right to make or impose a constitution of government upon another state or nation: Such a constitution, however free, is a mark of dependence, a badge of slavery, the most distant thought of which, the high spirit of a free people would justly despise.

EQUALITY and INDEPENDENCE are the just claim, the indefeasible birth-right of men:–In a state of nature, as individuals; in society, as states or nations.—Nothing short of these ever did, or ever will satisfy a man or a people, truly free, truly brave.

True it is, a conquered nation is obliged to submit to the terms, the laws, the conqueror is pleased to impose: But this being matter of compulsion and not of choice, alters not the right. The claim to liberty and independence remains the same. When opportunity offers, and power is attained, it is, beyond dispute, the duty, as well as right, of such a people, of such a nation, to assert their native liberty, to shake off the tyrant’s yoke, to maintain their equality and independence among the nations; and either resume their former, or establish a new constitution of government, as they shall judge best.

Upon the whole, this is a right, the violation or infringement of which, upon any consideration whatever, no man can justify upon the principles of reason, the laws of nature, or rules of equity.—Even God himself, the supreme ruler of the world, whose government is absolute and uncontrollable, hath ever paid a sacred attention to this important right, hath ever patronized this interesting claim in the sons of men.

The only constitution of civil government that can plead its origin, as immediately from heaven, is The Theocracy of the Hebrews. But even this form of government, though dictated by infinite wisdom, and wrote with the finger of GOD, was laid before his people for their consideration, and ratified, introduced and established by their common consent.

What form of government will answer the best purposes to society, and most effectually display the glory of the supreme Ruler, in the good of mankind, is a question truly delicate and important; and a question, which, in the hand of a masterly politician, might admit of a discussion both interesting and entertaining. But as neither time, nor capacity, will permit me to enter largely into so high and critical a subject; it shall suffice to observe,–

That a little acquaintance with the world and the history of mankind, in the several ages past, will clearly decide, that no one constitution, or form of civil government, can be supposed to be equally adapted to answer the best purposes of such an institution, in every society, nation or state.

That in the rise and progress of society, different modes of government have been adopted and introduced, at different stages and successive periods, cannot be doubted.—And whether there hath not been, in many instances, at least, a gradation in the modes of government, keeping pace with the progress of society, in the several ages of the world, similar to that gradation, which is easily observed in the several stages and periods of human life; is a question, with all deference, submitted to the candor and judgment of this respectable assembly.

At first sight, indeed, this circumstance may not have been observed; nor can it be said to have been the case, without many exceptions. But, in an attentive review of the history of mankind, have we not seen, in various instances, a people emerging from a state of nature, and perhaps obscurity, with all the life, vigor, heat and zeal, as well as undisguised simplicity of youth, entering into society; and their pulse beating high for liberty, forming the social compact upon principles of freedom, and establishing a constitution purely popular—A form of civil government, in which every man considers himself a part of the authority, having a right to give his voice upon every law, measure, or public act of the state?

In a succeeding stage, have we not seen a people, perhaps the same, by gradual alterations and improvements, or by some thorough reform or revolution, like man arrived at mature age, for wisdom, firmness and strength, establishing true liberty and a settled civil government, upon the more permanent basis of a FREE COMMONWEALTH? And under this happy form, flourishing for ages, and in the unmolested enjoyment of the sweets of freedom and the blessings of government, rising to the height of strength and dignity, prosperity and glory?

Moreover, have we not seen, at some distant period, this same society, state or nation, like man passed the meridian of life, and beginning to feel the infirmities of age approaching, by insinuating corruptions, by the influence of parties, the malevolence of factions, and frequent disorders, warned of its danger, and reduced to the necessity of strengthening the bands of society, and the powers of government, by a monarchial constitution; and putting the reins into the hands of a sovereign, with certain limitations, to guard, as much as may be, the liberty of the subject and freedom of the state?

In fine;–Have we not seen, in the closing period, the same society, state, or nation, like man, in the decline of life, bowed with the infirmities of age and time, the constitution broken; the spirit of virtue, wisdom, liberty and firmness gone; the political body, filled with vicious humours, attacked by painful diseases, rack’d with malignant disorders, which surpass the political physician’s skill to heal or remedy? In a word, convulsed to the very foundations, by internal oppressions and violences, by public tumults and commotions, and divided and rent by the furious factions of wicked, designing, artful and ambitious men, tending to and ending in blood-shed, slaughter and civil wars, which nothing but the hand and sword of absolute power could restrain, quiet or control—and thus prepared to be an easy prey to the daring tyrant, whose hand could seize, whose sword could secure it!

It is not, indeed, pretended, that this hath been statedly or literally the case, with nations that have entered into society, and established civil government in the world.—But whether, in the rise and progress of society, and the modes of government which have been adopted by mankind, something of this kind hath not appeared, in various instances? And whether this, or some similar gradation in the constitutions of government, at the several periods and stages of society, are not natural and necessary, rational and just; and, upon the whole, for the best,–is humbly submitted to the learned, the wise and judicious to consider.

Certain it is, that as different societies and states may require different modes of government; so the same societies or nations may require different constitutions, at distinct and distant periods and stages of their existence.

When Brutus the Elder greatly dared to attempt a radical revolution, from an arbitrary to a free government, by the expulsion of the Tarquins, and the establishment of a commonwealth at Rome; the virtue of his fellow-citizens, seconded and supported him: And the glorious plan was carried to effect to the inexpressible joy of every friend to liberty, to his country and the rights of mankind.—But when, from the same patriotic principles, Brutus the Younger, by the death of Julius Caesar, several ages afterwards, nobly attempted the deliverance of his country from the shackles of tyranny, and the oppressor’s yoke; and to re-establish a free government; the virtue of his fellow-citizens failed him; and Rome was enslaved, never—never to enjoy the blessings of liberty or a free government more!—And this was her choice!—otherwise she would have roused, seconded and supported the arms and attempts of so faithful a friend and so valiant an hero, in the glorious cause of freedom and his country.

Upon the whole, the propriety or impropriety of this or that constitution or mode of government, for this people or another, depends upon a variety of circumstances; such as character, situation, manners, customs, trade, connections, &c.—of which the people, are, or, most certainly, ought to be the best, if not the only competent judges.—And happy is that people, who, having the opportunity, have wisdom to discern and virtue to pursue their true interest, in a matter of so interesting a nature, and such lasting importance.

Mysteries in government, secrets of state,–those Arcona Imperii, by which the artful and ambitious have enslaved the greater part of mankind, are totally abhorrent to all principles of liberty, and naturally tend to sap the foundations of civil government, in a free commonwealth.

A people have an unalienable right to know the constitution they enjoy, the government they are under, the laws they are subject to, and what is justly expected and required of them as subjects.

Next to a good constitution, therefore, the laws of the land are the inheritance of the people.—All laws should bear a resemblance and carry the features, of the constitution; being deduced from its principles and founded in its maxims. And, if I may be allowed the expression, the laws should flow from the constitution, as the streams from the fountain, and even grow out of it, as the tree from the root, or the branches from the stock.

It is also necessary to the well-being of society, that laws be adapted to the state and necessities of a people, and to the circumstances and exigencies of the community.

It is of no small importance to the liberty of the subject, as well as the support of governmental authority, in a free commonwealth, that laws be as few in number, and as plain, concise and expressive, in their form, as possible.

It hath been often said, ‘The more laws, the less government.’—The institutions of Lycurgus, the great founder of civil government in Sparta, and the laws of Solon, the wise lawgiver of the Athenians, under the happy influence of which those states, from small beginnings, rose to the heighth of strength and glory, were few, plain, concise and expressive.

When laws become numerous, or voluminous, it indicates the decline of virtue, the weakness of government and increase of vice.—For laws, taking rise from necessity, hold up to view the vices, or crimes, they are intended to suppress, as the reason of their existence.—Several ages passed, in the republic of Rome, before any law existed for the punishment of a Parricide; evidently taking for granted, either, that this crime had never been thought of, or that it was of so atrocious a nature, that no Roman could be so debased as ever to commit it.

I only add, that to render laws effectual, to the purposes of their existence it hath ever been the care of the wisest legislators, especially in free states, to have such penalties annexed as are, not only apportioned to the malignity, but, as near as possible, expressive of the nature, of the crimes they are intended to punish, or suppress. ¹¹

But laws, however good in themselves, or wisely adapted to the state and necessities of a people, can be of but little advantage, unless duly observed and carried to effect. Hence the necessity of appointing certain persons to be rulers, of investing them with power and clothing them with authority, to administer government, and carry the laws into execution.

Civil government, duly established and organized, is fitly compared to a Shield, as it is instituted for the defense and protection of the subjects and the state. And hence rulers and magistrates, being vested and entrusted with the powers of government, are, with great propriety termed Shields of the earth, in the words of our text.—And as the powers of government give existence to the ruler, to the magistrate: So it is with rulers and magistrates to give life to the constitution and energy to the laws, by a faithful administration.

Good and faithful rulers are raised above their brethren, to places of honour, trust and authority, not for themselves, but for the people, and the good of society. They are entrusted with several powers of government, that individuals may be protected and defended in their life, liberty, property and rights—that the internal peace and order of society might be preserved; and that the external defense, of the whole, against the encroachments, violence, assaults, or invasions of enemies, or oppressors, might effectually be provided for.

In this way, wise and faithful rulers are Shields to the state, and Shields of the earth; as by this happy institution, under their administration, the wisdom and strength of the whole state, may, at any time, be collected in defense of the public, or of any part of the community, as occasion may require. And thus very member is engaged for the peace, safety and defense of the state; and the whole for the peace, safety and protection of every member: For these obligations are mutual, and equally sacred and binding.

In this light considered, rulers, by accepting a seat or an office in government, are fitly said to pledge themselves, their faith and sacred honour, and that in the most solemn manner, to the people for their fidelity: and to them are they accountable.

But there is another argument, of yet higher importance, suggested in our text, which demands the attention of rulers of whatever station; and may not be passed over in silence.

It is said, in the words before us,–The Shields of the earth belong unto GOD.

Civil government, as hath been said, is of divine institution. God, as Supreme, sitteth on the throne of his holiness. All power, rule, or authority is derived from God. In the government of society, states and nations, men are employed to carry his purposes of wisdom and goodness to effect. And hence civil rulers are fitly stiled—“the ministers of God.”– ¹² And in the language of the text, it may be said, they belong unto GOD, in a particular manner, and in various respects.

’Tis God, by his spirit and providence, who qualifies, raiseth up and calls them forth to public view, in places of honour, trust and importance, in the various departments of government.—Men indeed, may act freely in all their elections and appointments.—But after all, a divine agency attends them:–An all-superintending providence is religiously to be acknowledged.—“the lot” faith the wise man—“the lot is cast into the lap: But the whole disposing thereof, is of the Lord.” ¹³ And in terms yet more nervous and expressive, the Psalmist tells us, that “promotion cometh neither from the east, nor from the west, nor from the south: But God is the judge. He putteth down one, and setteth up another.” ¹⁴

Civil rulers belong unto GOD, as it is his power with which they are vested, in his name that they act, and by his authority that they administer government and discharge the duties of their several offices and departments, whether as supreme or subordinate.

Civil rulers belong unto GOD, as he hath explicitly directed them upon what principles, in what manner, and with what views they are to act in office and administer government.—That they are to fear GOD—hate covetousness—shake their hands from bribes—to judge righteously—to be no respectors of persons in judgment—not to be afraid of the face of man; but always to realize, that the judgment is GOD’s. ¹⁵

Civil rulers, the Shields of the earth, belong unto the LORD, as the end of their administration is the glory of God, and that he might be greatly exalted, in the good of mankind.—Hence the apostle—He is the minister of GOD to thee for good. ¹⁶

In fine; civil rulers, the Shields of the earth, belong unto GOD, as they are under his immediate inspection, as they are accountable to him for the whole of their conduct, in this character, and as their reward is with him, “God standeth,” saith the psalmist “in the congregation of the mighty: He judgeth among the Gods.” ¹⁷

Deeply penetrated with a sense of the importance of these considerations, a good ruler hath the most engaging, as well as awakening, motives, to a faithful discharge of duty, and the most substantial arguments to support him, under the weight and care of government.

It is, indeed, readily admitted, that rulers, in devoting their time, talents and capacities to the service of the public, have a just claim to respect and support; and, in an upright discharge of their trust, they have a right, not only to a pecuniary reward, in proportion to the dignity of their stations, and importance of their services; but also to the grateful acceptance and cheerful approbation of an obliged people. And it is very happy indeed, for both rulers and people, when it may be truly said of persons in authority, as of Mordecai, of old—that “they are great among their fellow citizens, and accepted of the multitude of their brethren, seeking the wealth of their people, and speaking peace to all their seed.” ¹⁸

But should faithful rulers fail of so just, as well as pleasing, a return, as hath sometimes been the case, they are not without support, encouragement, or reward.

The fear of God, the sentiments of religion, the approbation of their own minds, the acceptance of their judge and the rewards of his kingdom, are sufficient to support them under every weight, and to excite them to fidelity and perseverance, under every discouragement.—Neither the frowns of the great, nor the flatteries of the multitude; nor yet, the more pleasing charms of future promotion, will ever be permitted to influence the measures, or direct the conduct of the faithful ruler, acting under the influence of those exalted sentiments, which religion inspires. But, realizing what he owes to God, and what his country may justly require, he is faithful to the one, and true to the other, even though the Ostracism ¹⁹ of the Athenians should be his lot, and the fate of the noble Pericles his reward. ²⁰

Conscious integrity is a solid support.—A support, which the world can neither give nor take away.—Like Cato, the virtuous roman Senator, “to have done his duty,”—to have approved himself to that God, who sitteth on the throne of his holiness, is more to the good ruler, the true Patriot, than the approbation or applause of united worlds. With a serenity of mind, which no words can express, such a ruler most cheerfully leaves it with heaven to estimate his fidelity and apportion the reward. His only request is that of pious Nehemiah, the faithful governour of Judea,–“Think upon me, O my God, for good, according to all that I have done for this people.” ²¹

Another thing necessary to the ends of civil government, and to render it a blessing to subjects and a Shield to the state, is the concurrence of the people, with their rulers, in their faithful endeavours and unremitting exertions, for internal peace and external defence.

A sacred regard to the constitution, a cheerful obedience to the laws, and a reverend submission to the authority of those who are vested with the powers of government, are as much the duty of subject, even in free states, as it is of rulers to be faithful to the trust reposed in them by the people. The obligations are mutually binding, equally indispensible, and equally necessary to the liberty, safety, prosperity and happiness of society.

The best constitution, the wisest laws, and the most faithful rulers are all in vain to a perverse, restless, factious, remiss or disobedient people.

If a people violate the constitution, trample under foot the laws, cast contempt on authority and despise government; or fail, when lawfully required, to make those exertions for defense, which the exigencies of the state may demand; they must thank themselves, and not their rulers, for that ruin which threatens and will most certainly overtake them. In the language of the prophet, it may justly be said to such a people,–“thine own wickedness shall correct thee, and thy backslidings shall reprove thee.” ²²

The apostle Paul observes, “that the powers that be, are ordained of God”: And justly considers civil government as an ordinance of GOD. And that rulers are “the ministers of God”, to a people, “for good.” ²³ From hence he concludes, that a people should acknowledge their authority and yield an obedient subjection:–And expressly says, that they must needs be subject, not only for wrath, but also for conscience sake. ²⁴

The subjection here enjoined is not absolute, or that passive obedience and non resistance, so absurdly preached up, in the darker ages of the world: But that obedience and subjection to good and faithful rulers, which the social compact and the laws of the land require. And without this, government is at an end.

If rulers are not seconded and supported by the people, in the exercise of their authority, in the execution of the laws and the administration of government, their best attempts, their most upright endeavours will never avail to the purposes intended by such an institution.

It is with the people to add life to the constitution, energy to the laws, and dignity as well as strength to government: And that, both for internal peace, order and freedom, and external defense, against all who openly oppose, assault or invade the state.

In a word, as by the social compact, the whole is engaged for the protection and defense of the life, liberty and property of each individual; so each individual owes all that he hath, even life itself, to the support, protection and defense of the whole, when the exigencies of the state require it. And no man, whether in authority or subordination, can justly excuse himself from any duty, service or exertions, in peace or war, that may be necessary for the public peace, liberty, safety or defense, when lawfully and constitutionally called thereto.

As in the body natural, all the parts and members are necessary; and in their places severally concur to the health, strength and beauty of the whole: So in the body politick, a well regulated state, a similar adjustment takes place.—And as all parts and members are necessary: So in their place and use, they all concur to the health, safety and happiness of society; and to the beauty, strength, glory and defense of the state.

When the parts are disadjusted, the body is out of health, and the constitution in danger.—So in the body politic, if the parts are disadjusted, its health will be marred, its strength impaired and its constitution endangered. Thus when the legislative assumes and exercises the powers, by constitution, vested in the executive department; the executive, those of the judicial; or the judicial, those of the legislative; or either of them: then there is an evident disadjustment of the parts, in the body politick, which tends to confusion in society, jumble in government, danger to the constitution and destruction to the commonwealth. ²⁵

It is of the highest importance to the well being of society, that every man, that all the members should know their place, and the duties of their station, in the Commonwealth, whether in authority, or subordination: And everything that tends to an alteration, or abridgment, of the powers of government, on the one hand, or of the rights of the people, on the other, should awaken the attention of both rulers and people, and put all upon their guard.

For instance: The compromise of individuals, the plans of a junto, the schemes of a faction, or the intrigues of a court for the disposal of offices or the obtaining elections, have a threatening aspect on the liberties of the people, the powers of government and the constitution itself. Julius Caesar would never, perhaps, have had it in his power, to have totally subverted the republic of Rome, usurp’d the government and seated himself on the imperial throne, had not his way thereto been paved and prepared, by the private compact and artful compromise between Pompey the Great, Crassus and himself, which formed the first triumvirate, that appeared in that great Commonwealth. ²⁶

In all such cases, therefore, “Obsta Principiis”, is a good maxim, and worthy of the attention of all. And the first appearances of such baneful machinations should be beheld with abhorrence and check’d with severity, by all orders of men in a free Commonwealth, as they are friends to their country and wish to preserve the liberties of the people, the powers of government, or the rights of the constitution, inviolate to the State.

This precaution is always necessary.—It is more especially of importance when first entering into society; or when a radical revolution takes place, and a new form or constitution of government is introduced.—Bad precedents are growing evils; and fatal consequences commonly attend them, if not seasonably checked and effectually crushed.

The last thing which we shall mention, as necessary to the well being of society and the happiness of a free state, is the cordial concurrence of all orders of men, in authority and subordination, in a sacred regard to religion; in a devout acknowledgment of their dependence upon God, his providence and blessing, for all the benefits they expect to derive from a settled civil government.

This sentiment is evidently suggested in the words of our text.—The people, whose princes are here introduced as gathered together to consult for the common good, and transact the public affairs for the government and defense of the nation;–The people, whose rulers are here termed shields of the earth, and justly said to belong unto GOD; In a word, the people, in whose settled government and flourishing state, God, the supreme ruler, is said to be greatly exalted, are fitly styled the people of the GOD of Abraham,–a people in covenant with God.—A people of his fear—of his praise.—A people deeply impressed with a sense of the Deity, his government and providence; and a people who cordially acknowledge their dependence upon him and their indispensible obligations to fear and obey him, and to preserve and exercise a sacred regard to his worship, and to the doctrines and duties of that holy religion, which he had taught by his word.

The importance of religion and morality, and a devout acknowledgment of the government of heaven, to the support of order and government among men, and to the liberty, safety and happiness of society, is what reason teaches, and what the common sense, as well as universal practice of mankind, in all ages and nations, concurs to confirm.

In civilized nations, and where civil government hath been established, many cities and places of importance may be found without walls, without guards, and even without weapons or any preparations for common defense: But it is not easy to find any without, a temple, an altar, a grove or some other place appointed and appropriated to the purposes of religion, the acknowledgment of heaven, and the worship of the Deity, in some shape or other.

In all the free states of Greece and the great Republic of Rome, the regard that was paid to the worship of the gods and the rites of religion, was constant, punctual and expensive; and in many instances, especially on great occasions, rose to the height of superstition. And no affair of importance to the liberty of the people, or the safety of the state, in peace or war, was undertaken, without a religious acknowledgment of their dependence upon heaven and the influence of the gods.

“The great CAMILLUS who was twice saluted ‘The Deliverer of his country,’ to awaken in his fellow-citizens a sense of the importance of religion, appealed to the Romans whether they ever had better success than when they carefully served God, or worse than when they neglected him.”

“Xenophon very justly observes, ‘That Cyrus, one of the best and greatest kings of Persia, laid the foundation of that powerful empire, not so much by his valour, as by his religious acknowledgment of heaven, and his liberality in the worship and service of God.”

But to instance from a yet higher authority: Doth not the holy prophet of the Lord both reprove and exhort the king of Judah, in terms which clearly express the high importance of a sacred regard to the precepts of religion and morality, to the safety, happiness and flourishing state of a people, in that plain and faithful expostulation—Did not thy father eat and drink, and do justice and judgment, and then it was well with him? He judged the cause of the poor and needy, then it was well with him: Was not this to know me? Saith the LORD. ²⁷

When the Supreme Ruler of the world gave notice to Moses, the great law-giver of the Hebrew nation, that the period of his administration was hastening, and the time near at hand, when he must quit the high station he held at the head of the commonwealth of Israel,, for a more exalted seat of immortal glory in his kingdom above,–It is said, He called a solemn assembly of the people; and having recapitulated the heads of the constitution God had given them, and rehearsed a summary of the statutes and precepts of the religion he had made known unto them, he closed his address, and took his leave of them, with this expressive and pathetic exhortation, saying, “Set your hearts unto all the words which I testify among you this day: For it is not vain thing for you; because it is your life: And through this thing ye shall prolong your days in the land whether ye go over Jordan to possess it.” ²⁸

The truth is, religion, more especially as taught by the word of God, and enforced by the powerful arguments and engaging motives of he gospel of Jesus Christ, is the source of liberty, the soul of government and the life of a people.—Its doctrines are sublime, its precepts excellent, its motives persuasive and endearing, and its rewards rich, glorious and all divine.

Religion inspires the soul with the noblest sentiments, enflames the heart with the purest affections, and forms the man for every virtue,–for every service, which God or his country may either expect or require.

Its benevolent precepts are all contained in love to GOD and love to man. And where this divine affection takes place, inspires the soul, warms the heart, influences the temper and governs the conduct; piety to God, and justice and charity to men, will mark distinguish and dignify the character. And the same divine principle, penetrating the hearts of the various orders of men in society, and pervading the state, cannot fail producing the happiest effects.—Vice and immorality, wickedness and unrighteousness, in every form, in every character, will soon disappear; and justice, temperance, truth and love,–every virtue, every grace which adorns human nature, or tends to the peace and happiness of society, will quickly take their place.

Under the sacred energy of so god-like a principle, rulers will become true patriots, real benefactors; the people willing and obedient subjects: And all orders of men will most cheerfully concur in every measure which wisdom can dictate for the common good.

In a word, religion among a people, in its power, purity and governing influence, is the guardian of liberty, the strength of government, the energy of laws, the band of society, and both the glory and defense of the state.

In times of prosperity, a people, that have made God their fear, and religion their care, may rest assured of the establishment and continuance of their flourishing state.

In times of perplexity, when dangers surround, oppressors threaten, or enemies invade, such a people have God for their refuge: And committing their cause unto him, in the way of well-doing, may humbly expect that light will arise in darkness, that the power of the oppressor shall be broken, that their enemies shall not prevail against them, and that God will maintain their right and their cause.

At all times, under all circumstances, at home, abroad, in peace and war, such a people may safely & cheerfully leave all their concerns in the hands of God; and in filial confidence of his presence, protection and blessing, may say with the Psalmist—“The Lord is on my side, I will not fear: What can man do unto me?” ²⁹ —Happy is that people that is in such a case: Yea, happy is the people, whose GOD is the LORD. ³⁰

In the above representation, we have seen the fair side of the question: Government a blessing, and the shields of the earth, as they ought to be, employed for the good of mankind. But it may, notwithstanding, be justly said, that this is not always the case. And the question may still be asked—How, then, can it be asserted, “That the shields of the earth belong unto God?”

Upon this question it may be observed,–That it is admitted, that THE SHIELDS OF THE EARTH may be reversed.—The powers of government may be abused. Rulers, however promising at first, may become oppressors. Yea, this hath been too often the fact. But should this be the unhappy case; and, contrary to the just expectations of God and men, should the shields of the earth be reversed, and turned against those whom they were intended to defend, it alters not the truth or propriety of the assertion. “The shields of the earth still belong unto God:” and “the Lord still sitteth on the throne of his holiness.”

Such is the nature of the divine government, and such the wisdom of the Supreme Ruler, that good is brought out of evil. Even the oppressors of mankind are the servants of God; and their oppressions are so over-ruled as to be subservient to the designs of infinite wisdom and goodness, in the moral government of the world.

The shields of the earth reversed, the powers of government abused, may be and are over-ruled in providence, so as to be productive of great good to society and mankind.

Such, indeed, is the inertia of mankind in general, that they are more prone to undue submission, than the contrary. Even a bad government is better than none, in the estimation of the greater part of the world. And so great is the risqué, the uncertainty and danger attending the attempt of a revolution, that it is not an easy matter to persuade a people, even under an undue exercise of power, to rise and resist. They will bear much, and long, before they can be brought to unite in such an attempt: but there are degrees of oppression beyond bearing; and which mankind, unless totally lost to all sentiments of liberty, and entirely broke to the yoke of slavery, will not submit to. And it is wise in God, and happy for a people, when the strides of oppression are permitted to be so great, and the violences of oppressors so hastily increased, as to rouse them effectually before it is too late.

Oppressors are fitly called, “The rod of God’s anger, and the staff in their hand is his indignation,” ³¹ they are wisely employed by the Supreme Ruler, to correct the errors, reprove the vices, and reform the disorders of societies, nations and states. They are more especially improved to rouse and restore the true spirit of liberty, when declining; and to bring on a total revolution, if necessary, to the preservation or restoration of so inestimable a blessing.

Instances of this are too numerous and too well known, to admit of dispute.

As it was the afflicted state of God’s people Israel, that moved him, in mercy, to send Moses to deliver them: so it was the oppressions of Pharaoh and the cruelty of the task-masters, that gave weight to his messages, and effectually roused them, in the face of every danger, to assert their freedom, and attempt their deliverance from the Egyptian yoke.

CHRISTENDOM would never have been roused, with firmness, to have attempted to free themselves from the hierarchy of Rome, had not the oppressions of that power put them upon the expedient.

It was a long series of injuries, and intolerable oppressions and cruelties, which taught the United States of Holland to assert their native freedom, independence and sovereignty, against the power of Spain, then at the meridian of its strength and glory.

BRITONS would never have so frequently resisted their kings, and flown to arms in defense of their invaluable rights, had not the iron rod of oppression convinced them of the necessity of such strenuous exertions, to preserve and protract the remains of liberty among them.

It was the oppressor’s hand, in church and state, which drove our worthy ancestors from their native land, in the face of every danger, every distress, to seek a secure retreat for the unmolested enjoyment of Liberty, civil and religious, in the inhospitable wilds of America.

And the same oppressive hand, which pursued and persecuted this injured people over the wide Atlantic, from time to time, in lawless claims upon their rights and liberties, under God and providence, hath been the means of preserving and transmitting that glorious spirit of liberty, for which the Colonies of America have been so illustrious, in the several periods of their existence.

And, to add no more; a series of oppressive measures, and lawless claims of arbitrary power adopted and pursued by the Court of Great-Britain, in open violation of the most sacred chartered rights;–arms to enforce obedience;–and the power of the British legislature to “make LAWS binding upon the Colonies, IN ALL CASES WHATSOEVER,” being openly assumed and declared, roused and raised the spirit of LIBERTY, in the FREE-BORN SONS of AMERICA, to the highest pitch. And, no other alternative being left them, but the SWORD or SLAVERY; these Colonies hesitated not a moment, but unitedly declared their choice of the former: And GREATLY DARED TO BE FREE!!!

The important Die was cast; and the glorious AERA of Liberty commenced!—The sword (wording missing) the oppressor was drawn; and the innocent blood of our brethren, slain at the opening of the interesting contest, was the cement of the union, and seat of the freedom of these injured American States! ³²

ALL AMERICA heard the alarm, deeply felt the wound, and bravely rose to revenge their brethren’s blood, and join the common cause!

To Heaven the appeal was made!—By Heaven, the claim was supported!—That God, who sitteth upon the throne of his holiness, the Governor among the nations, the Patron of the injured and oppressed, hath plead our cause, and maintained our right to freedom, equality and independence: And given us a name among the nations of the earth.

The wisdom of the counsels, the firmness of the resolutions, and the equity of the measures of the United States, in Congress assembled; and in the states respectively:–The exertions that have been made, in the cause of liberty and of mankind; and the success which hath attended:–The Articles of Confederation which have been formed and completely ratified, by all the States, as the basis of freedom and mutual support:–And the glorious revolution, that hath taken place in America; as they do honour to human nature, and engage the attention of an admiring world; being transmitted by the pen of the faithful historian, will be a subject of most pleasing contemplation, to all true lovers of liberty and the rights of mankind, in succeeding generations, to the end of time.

In the rise and progress of this interesting contest, the smiles of heaven have appeared, in the supplies afforded, in various instances, when needed most; by captures from the enemy, ³³ the generosity of friends, and the kindness of strangers: And also in the generous support, and effectual assistance, of those powerful states, who, with a benevolence of spirit, and magnanimity of conduct, which does honour to themselves and mankind, have essentially favoured and patronized our cause.

That God, who girded Cyrus, of old, and called him his shepherd, to raise up his afflicted people, oppressed under the Babylonish yoke, and to restore them to their country, their religion, their liberties, ³⁴ and their possessions, inspired the King of France, and the powerful nation under his government, from principles worthy the character of a great—a benevolent Prince, and a wise and politick nation, early to favour the cause of these injured infant states: And finally to take a decided part, and make our cause there own, by a public treaty, both generous and just, and nobly founded in principles of quality and independence.

The advantages resulting to the United States of America, from their happy alliance with so puissant a Prince and so powerful a nation, in the course of the war, are too many to be enumerated, too important to have escaped notice, and too well known to need a mention.

The accession of the power of Spain to the common cause, brightens the prospect. And the late addition of the United States of Holland, and, probably, of Russia, and all the powers of the armed neutrality, in consequence of the unjust measures and unheard of outrages of Britain, must, under God, give the clearest assurances of an happy issue; and of the complete establishment of the freedom, independence and sovereignty, of the United States of America; if we are not criminally wanting to ourselves.

Amidst the convulsions, the ravage, bloodshed and distress that have attended the war;–amidst the great and complicated exertions, we have been called to make, in this all-interesting contest, we have seen, to the glory of God and honor of America, a degree of internal peace, order and unanimity, far beyond what could have been expected, in a struggle of this nature, and in effecting a revolution so extensive and important.

In a word, to the honor of God, who sitteth upon the throne of his holiness, as Governor among the nations, to the joy of America, to the disgrace of our enemies, and the astonishment of the world, we have seen these instant states, in the midst of the alarms and shocks of a distressing war, and in the face of every danger, rising from a state of dependence and obscurity, to a state of liberty, independence and sovereignty. And with a spirit of wisdom, firmness and resolution, which, perhaps, hath never been equaled, forming constitutions and establishing government, upon the basis of freedom and the solid foundations of justice and equity.

Under the smiles of heaven upon this Commonwealth, in particular, have we not seen the social compact formed, and a constitution of government ratified, introduced and established, with a degree of unanimity, which could scarcely have been looked for, in a matter of so delicate a nature and such lasting importance?—A Constitution, which, for the solidity of its principles, the liberality of its sentiments, the importance of its rights, the wisdom of its arrangements, the propriety of its boundaries, the adaptedness of its institutions, and that spirit of liberty which inspires the whole, may justly vie with any other upon the continent, if not in the world.

Under this happy Constitution we have seen, to universal satisfaction, that blessed prophecy, concerning God’s people, after their return from captivity, literally fulfilled unto us.—“Their congregation shall be established before me:–their nobles shall be of themselves, and their Governor shall proceed from the midst of them.” ³⁵

The energy and happy effects of a Constitution, thus formed, ratified, introduced and administered, have been too clearly seen and too sensibly felt, by this greatful people, to admit of dispute, or even a doubt.

May we not,–yea, rather, ought we not, upon this joyful occasion, in a deep sense of our obligations to heaven, to ascribe the glory of all to God, and devoutly acknowledge that this is the LORD’s doing; it is marvelous in our eyes!-—

This day, which defuses the smile of freedom,–the joy of liberty, in the countenance of the true Patriot, of every friend to his country and mankind, is a fresh evidence of the care and benevolence of heaven to an injured people,–a new testimony that God hath not forsaken an oppressed land.

This day is great, as it is the first, on which we commemorate the goodness of God, the supreme ruler, in the blessings of a settled government, under a Constitution established on the purest principles of liberty and equity.

This day is great, as it is the first, appointed by the constitution, for the stated meeting of the Princes of this people,–the fathers of the Commonwealth, in General Court: And it is also great, as it commences an AERA of Anniversaries, for the same joyful purposes,–to commemorate and partake of the blessings of LIBERTY and a FREE GOVERNMENT, which (we trust in God) will end, but with time itself!!—

On this joyful day we are invited to see God, the supreme ruler, on the throne of his holiness, the savior and defense of an afflicted land: “The princes of the people of the God of Abraham gathered together”: And “The Shields of the earth,” The rulers of every department, devoting themselves to the service of God and their country, in devout acknowledgment of his government, to the end, that God might be greatly exalted, in the good of his people, b their administration.

To add lustre to the joy of this day, we behold, a second time raised to the chief seat of government, in this Commonwealth, by the free suffrages of the people, a Gentleman, whose patriotic principles early engaged the attention of his fellow-citizens;–whose uniformity of conduct, in the several offices he sustained, effectually gained their esteem;–whose firm attachment to the liberties of his country, and determined resolution, at every risqué and in the most trying times, to do all in his power to support them, established their confidence:–In a word, a Gentleman, whose disposition, ability and integrity, in the service of this and the United States, have been tried and approved; and whose name is illustrious, both as proscribed by Britain, and as authenticating that glorious act, by which the United States of America are forever separated from her, and declared to be a free and independent NATION.

As this is the highest mark of esteem and confidence, in the power of an obliged people to give; it cannot fail of being a support to His EXCELLENCY, under the weight and perplexing cares of government, and a pleasing inducement to those returns of attention and fidelity, in the duties of his high station, which they may justly expect.

We are also happy, this day, in beholding the next seat of government being filled with a Gentleman, whose amiable disposition, excellent qualifications, patriotic spirit, long experience and faithful services, in various departments, have endeared him to the people, and established a confidence in him, as worthy that exalted station, to which he is called by the general voice of the citizens of this free Commonwealth.

And to complete the gladness of our hearts upon this joyful occasion, we see the princes of the people, the honorable, the members of the Senate and House of Representatives, delegated by the suffrages of their brethren, from all parts of the state, gathered together and in General Court assembled, to consult the common good and transact the important affairs of government.—And, as the first step of importance, we behold these princes of the people, these Shields of the earth, in solemn assembly, in God’s holy sanctuary, met, religiously to acknowledge their dependence upon God, the supreme ruler, and devoutly to implore his presence, direction and blessing.—O may that GOD, who sitteth on the throne of his holiness, who is the fountain of wisdom and Father of lights;–even that God, whose ear is ever open to the sincere prayers of his people, send them his blessing and an answer of peace!

May the most high God take these SHIELDS of the earth, this day, under his immediate care and patronage, guidance and direction. May the spirit of God and of glory descend and rest upon his EXCELLENCY, his HONOUR, the honourable, the Council, to be chose, the Senate and the House of Representatives: And may the divine presence and blessing attend them this day, and in all their councils, debates and governmental acts, through the whole course of the year. Thus may it appear to all this people, that the Lord hath directed their choice; and that these Shields of the earth, these rulers of the people, do, indeed, belong unto GOD, are devoted to his service and instruments of his glory.

That plainness of speech which hath been adopted in the whole of this discourse, may well supersede the necessity of any particular application, by way of address.—The whole is intended as an humble address to the fathers of this Commonwealth, and to this respectable assembly.—If anything hath been suggested worthy attention, or adapted to the occasion, we trust in the candor of the assembly for a cordial reception. Whatever is of a different complexion, is not likely to be made better, by anything further added, to render it more acceptable.

Our political fathers, however, will permit me, with all deference, to observe,–

‘That the elections of this day; and which, agreeable to the social compact, are to take place, as the first business of the General Court (however limited) are justly considered, as interesting and important.

When we consider the importance of the executive department, to a due administration of government;–The high rank of Counselors;–How much the power of the Chief Magistrate is limited by their advice, in the disposal of places, the appointment of officers, and other things interesting to the community—or the important influence they have in the administration of government, and the management of the great affairs of the Commonwealth;–it should influence to the wisest use of that power of election, with which the honorable Senators and Representatives, by Constitution are vested.

Is the election limited?—Still there is a choice,–A choice, which made with wisdom and fidelity, may be of great utility to this Commonwealth.

It is no impeachment of the abilities, honor or integrity of any man, to suppose, that in a body of wise, great and good men, there may be different talents and improvements, and distinct characters, that may have an opening for exercise, and shine with a peculiar lustre, in different departments of civil government.

What these talents and characters are, how to be distinguished, in whom to be found and where to be placed, for the purposes of government, and best good of the Commonwealth, is not for me to determine. But certain it is, these are questions of no small importance to the public good: And questions, to which our honored civil fathers will give that attention, which their interesting nature demands.

Not only to preserve, as distinct as possible, the several departments of government, that so they might be a mutual check upon each other; but also to give dignity to government and energy to the laws, as well as ease to administration, were evidently in view, by adopting this branch in the constitution: And it cannot be doubted, that, not only those who assisted in adjusting the constitution, but also the people at large promised themselves much from this high department.

The election of counselors, therefore, however limited, will always be justly considered as a sacred deposit in the hands of the General Assembly, of the highest importance to the liberty and safety, the peace and prosperity of this Commonwealth. And, with all deference, it may be said by the people, upon such an occasion, “We claim it as our right, That, among those who are returned for Counselors and Senators, the persons best qualified to serve God and their country in that exalted department, be elected to the council board.” And may God send a perfect lot!—

The foundations which have been so happily laid in our new constitution, are to be established: and, we trust, in the hands of wise and faithful rulers, and by a good administration they will be established for “The FOUNDATIONS OF MANY GENERATIONS.”

Much depends upon the steps that have been and are still to be taken, under this constitution: and to derive the benefits and blessings we promise ourselves and posterity from it, the greatest care should be taken, not only to preserve the constitution itself, in all its parts, sacred and inviolate; but also, as much as possible to have the genuine spirit and principles of it inspiring the laws, and directing the exercise of the powers of government.

We have seen, in the preceding discourse, a specimen of the importance of attention and fidelity in rulers, and something of the nature of the engaging and powerful motives hereunto; As also the glorious rewards which those are entitled to who are faithful and persevering in the discharge of the duties of their several offices and stations. And surely there never was a time when the calls of God, of providence and our country, to the practice of these virtues, were greater than the present.

Many things, interesting in their nature, and important in their consequences, demand the attention of our civil fathers, in the several departments of government; but especially in the General Court.—Inattention and remissness are at all times inexcusable, in those who have accepted seats in government or places of trust and authority: And I need not observe, that at such a day as this, they must be criminal indeed! The laws, distributive justice, the order and peace of society, the internal policy and government of the Commonwealth, and the trade and commerce of the land, are subjects which statedly call for the care and attention of rulers and government.—The still wretched state of our medium, by which trade is obstructed, the poor oppressed, the course of justice, in matters of property, retarded; the community defrauded, the public faith and public credit perplexed, is truly affecting, and demands immediate consideration; and if anything within the limits of human wisdom and penetration can yet further be thought of, to remedy so great an evil, it is fervently hoped, it will not escape the notice of the General Court.

The declining state of religion, morality and virtue; and the great prevalence of vice and immorality, irreligion and profaneness, in almost every form, and in the various orders and ages of men; it is humbly conceived, are subjects, not only important in themselves, but of the highest consequence to the well-being of society, and call aloud for the interposition of rulers, who are ordained of God to be a terror to evil doers and to evil works. In vain do the teachers of religion and even the ambassadors of Christ preach and teach the importance of religion, the excellence of virtue, and the necessity of morality, justice, temperance, truth or righteousness; while vice, in its various forms, is winked at by authority, and iniquity established by law.

I would not be understood, as supposing this to be our case; but rather to express an earnest desire to prevent it, by those timely exertions which wisdom and policy, as well as piety and godliness, teach us to make, for the glory of God and good of society.—And certain it is, that much depends upon those in authority, and much is expected, and much may be done by our civil fathers, by well-judged and well-executed laws, for the suppressing and punishing of vice and immorality, and the encouragement and support of religion and virtue.

But after all, it is by example, a living example, of justice and righteousness, temperance and chastity, faithfulness and integrity; and that glorious assemblage of Christian graces and moral virtues, by which human nature is adorned, and society rendered happy, that rulers give energy to laws, effectually suppress vice in its various forms, encourage virtue, and introduce and promote a thorough reformation among a people.—Virtue in high stations shines with an increased lustre, hath an extensive influence, and sweetly attracts the attention and engages the imitation of all around.—But without this, reproofs are in vain, punishments ineffectual, and laws to little or no purpose.

In a word, a want of attention to religion and virtue, in rulers or people, may blast our wisest counsels, sap the foundations of our most raised expectations and bring confusion on all our measures.

With grateful souls and thankfulness to heaven, we revere and admire the wisdom, the piety and policy of our fore-fathers, in the early and effectual care they took, even while weak-handed and yet in an instant state, for the good education of children and youth.—Laws, for the support of grammar schools, in the several towns, were made, established and sacredly regarded. Colleges were founded and endowed, and cheerfully and generously supported.—These institutions have been, for several generations, the sources of light, of knowledge, of literature, of liberty and religion; and under God, the happy means of forming many worthy characters, for eminent usefulness, both in church and state. And to these institutions, we are not a little indebted for that knowledge to discern, that wisdom to state, and that spirit to defend our rights and liberties, civil and religious, for which the inhabitants of these States have been so justly celebrated, in the present contest; and which have introduced and established that glorious revolution which hath taken place in America. May the present generation be impressed and inspired with the same excellent spirit; and may it be encouraged and prevail, in those that succeed, to the end of time!

The University at Cambridge, the American academy of arts and sciences, and all other institutions for the promoting of literature, are most fervently commended to the care and patronage of the civil fathers of this Commonwealth.

But it is not so much in the high attainments in science, to which the learned few may arrive, as in the diffusing common and useful knowledge in all orders of men, that the liberty and safety of a free Commonwealth consists. The former may flourish, and in fact have been encouraged, and carried to an eminent heighth of glory, in despotic states, while the latter hath been depressed; and even at the same time, that it hath been the ungenerous policy of persons in power, to frown upon, and artfully to discourage the means of common education, and to keep the multitude in the lowest state of ignorance, that thus they might be fit tools to carry to effect the purposes of oppression and arbitrary power; and be continued in a state of slavery, without ever knowing, either the loss of their liberty, or their rights as men.

It hath been said, ‘The law is the inheritance of the people.’—I wish to God, that multitudes of the people of this Commonwealth, had no reason to complain, that they have been abridged of a precious part of this inheritance, in that too general neglect and contempt, with which the law, for keeping grammar SCHOOLS in the several towns, hath been treated for a number of years past.—In the name of God, our country and posterity, it may be pertinently asked—What becomes of the children of the poor,–the widow, and them that have no helper, when so useful so necessary a law is trampled under foot!—How can rulers be said to be shields of the earth, and to belong unto God, while authority is despised, and the laws evaded, dispensed with, or set aside with impunity?—In fine, may it not be asked, whether more is not to be feared, with regard to the liberties of a people, and the well-being, safety and prosperity of a free state, from the shameful neglect of the instruction of children and education of youth, in society, than from the sword of an enemy, or the power of an oppressor? ³⁶

Rulers are stiled shields of the earth, as it more especially belongs to them, to look to the protection of society and provide the defence of the state.

STANDING armies are abhorrent to the first principles of freedom, and dangerous to the liberties of a free Commonwealth. The sword is in the hands of all the inhabitants of this Commonwealth?—Whether all the people have arms?—Or, whether, having arms, they are taught the art-military, and the use of their arms, so as to be effectually prepared to oppose an invading enemy, upon the shortest notice? ³⁷

That God, who sitteth upon the throne of his holiness, in the rise, progress, and even unto the present state of the great contest, in which we are engaged, hath gloriously appeared for our help and support, in numberless instances. And it is not easy to suppose, nor is it agreeable to the general course of divine providence, that such beginnings—such goodly foundations, as, at this day, are seen, in the rising States of America, should be crushed or overthrown.—But their deliverance, their freedom and independence may be greatly checked, and their rise, growth and glory, shamefully retarded, by the inattention or remissness of rulers, or the negligence and languor of the people.

Had the glorious success of our arms at the Westward, and the surrender of General Burgoyne and his whole army, in the year 1777, been followed with spirited measures, and backed with those exertions, which wisdom and sound policy dictated, and which the United States were able to have made; we may rationally suppose, it might have gone far towards the reduction of the enemy and hastening a peace, upon terms of justice and equality.—How this success was improved, is not pleasing to remember!—May past omissions prove lessons of wisdom, for time to come.

The present year is important, and seems to open upon us, big with the fate of America,–of Europe, and, perhaps of the world of mankind.—This is the interesting crisis, for which the enemy have waited, and to which they have looked, with anxious expectation, as the period for the success of their arms and the subjugation of America. And it is both natural and just to suppose, that this year all their strength, and all their rage, will be put forth, with the utmost energy of exertion.—May GOD ALMIGHTY defeat and disappoint them!!—But can we expect, if we are wanting to ourselves, or reluctant and negligent in making those strenuous exertions, to which we are so loudly called, by God and our country, that the desired success will attend?

To rouse all our attention, and give the spring to the noblest exertions, may we realize more deeply than ever, the greatness of the cause, and how much is depending upon its success. May we seriously contemplate the distresses of our bleeding country; and with all the feelings of humanity, call into view, the sufferings of our brethren in the hands of the enemy, and the ravage, the waste and destruction, which mark the steps of British cruelty, throughout the land, and now take place in the Southern States!—Above all, may we attend to the voice of our brethren’s BLOOD, which cries for vengeance from the ground!—To the MANES of our slaughtered friends, who first felt a sacrifice to the oppressor’s rage, and suffered as MARTYRS in their country’s cause!—To the MANES of all these brave commanders and ILLUSTRIOUS HEROES, who have nobly fought and nobly bled in its defence!–!

O my fathers and brethren ALL! All is yet at stake!—All may yet be lost, if we rise not, as one man, to the noble cause!—How inglorious must it be, for want of attention, for want of exertion, to ship-wreck in the harbor—to fail at last?—Where, then, the pleasing scenes of LIBERTY, INDEPENDENCE and SOVEREIGNTY, which we have promised ourselves?—Where the glorious foundations of FREEDOM and safety, which our CIVIL CONSTITUTIONS have laid?—And where the beautiful superstructure of government and laws, which has been erected upon them?—Alas!—They are dashed, they vanish, they are gone—lost! Forever lost!!!

But can this be the event? Shall this be the fatal end, the shameful issue of all the glorious exertions that have been made,–of all the bitter sufferings that have been endured—of all the precious blood that hath been shed? Is this possible? Can it ever once be? Forbid it RIGHTEOUS HEAVEN I forbid it, O MY COUNTRY!—America rises, indignant, at the stavish thought.—Her FREE-BORN SONS are not so lost to the sentiments of liberty, the love of their country, or the feelings of humanity, as to beat the most distant idea of such a disgraceful end, to this glorious contest. Nor can they ever be so debased, as to retain a wish to survive the loss of liberty, or their country’s ruin.—Much less to stand the tame spectators of the sacrifices, that (in such a case) must and will be made, of noble patriots, wise counselors, faithful rulers, brave commanders, and illustrious heroes, and, in fine, of the best friends and best blood of AMERICA, by the AX or HALTER, to satiate the rage and glut the malice of a British conqueror! Or, perhaps, that which is still more affecting and degrading—to be doomed to waste away the remains of a wretched life in poverty, chains, slavery, or a cruel imprisonment!

That this hath been the end of civil wars, when the struggles for liberty have failed of success: And that such hath been the fate of those, whom conquering oppressors have been pleased to stigmatize, with the names of REBELS and TRAITORS, numberless instances in most celebrated histories, abundantly prove.

‘Tis after the war is closed, whether by conquest or submission, that the bitterest revenge takes place; and under the pretence of law, justice or necessity, it is then, that the worthiest characters are sacrificed, the noblest patriots fall, and the richest blood of a nation flows.

This was the case at Rome, and these the consequences that attended their civil wars, from time to time. This was especially so, in those between Marius and Sylla, by which that great republic was, for many years, convulsed to its foundations. In their turns, during the contest, both Marius and Sylla stained the streets of Rome with the blood of her most venerable senators and worthiest citizens. But the cruelty of Sylla, after he had conquered the party of Marius, and gained the summit of absolute power, over the whole commonwealth, was beyond the power of description, and I had almost said, of belief itself. ³⁸

When, mad with loyalty, the British nation restores their flattering tyrant, Charles IId. a scene of blood was opened, more affecting, perhaps, to the more judicious part of the people, than all that had appeared in the civil war. Notwithstanding a the exile-king promised everything to regain the throne; and upon his return and restoration, made public proclamation of an act of amnesty or general pardon; not only the king’s judges, so called, but many of the worthiest characters were soon attainted and proscribed: And it was quickly found, that nothing short of the best blood of the nation, would be a sacrifice sufficient to appease his own resentment, or his father’s ghost.

The same, or perhaps, more affecting scenes will probably be opened in America, should we fail of success in the present contest; or should these United States be ever subdued by arms, or cajoled by arts, to a return and submission to Britain.—But this is an event, which (we firmly trust) will never take place.

Upon the whole: in our united counsels and exertions, we may yet hope, and even assure ourselves, that God who sitteth upon the throne of his holiness, will behold our state, hear our prayers, and still maintain our right and plead our cause.—That he will hasten the period of our present distresses, and give us to see, in his own way and time, the liberty, independence, sovereignty and glory of the UNITED STATES OF AMERICA, established on a foundation that shall never be moved.

And what a bright, what a glorious scene of liberty and felicity doth such an happy issue of this great and interesting contest, present to our view? –America, redeemed out of the hands of her enemies—the United States, delivered from the oppressors yoke; the secure retreat of injured innocence and the happy asylum of the oppressed and distressed.—The seat of justice and equity, of freedom and empire—extensive in trade and flourishing in commerce—abounding in riches and wealth—and illustrious in literature—in arts and sciences;–and, above all, glorious in the knowledge and practice of the pure and peaceful religion of our LORD and SAVIOUR JESUS CHRIST:–And the unborn millions of succeeding ages, uniting in their grateful acknowledgments of praise and thanksgiving to GOD the supreme ruler, for that spirit of wisdom, liberty, patriotism and bravery, with which he was pleased to inspire the patriots and heroes; and even the whole body of the people of the present generation:–and, in fine—THIS PEOPLE, THE UNITED STATES OF AMERICA, a name, a praise and a glory among the nations, throughout all generations, to the end of time.

That such may be the end, such the reward, and such the important and lasting effects, of this great and glorious contest, may GOD, of his infinite mercy, grant, through Jesus Christ, our LORD.

AMEN.

Endnotes

1. Vid. 2 Sam. 5. 1, 2, 3.

2. Isai. 45. 5, 7.

3. Ibid. 43. 13.

4. Ibid. 45. 9.

5. Psal. 97. 1.

6. Isai.

7. Psal. 33. 23.

8. Psal. 29. 10.

9. 103, 19.

10. Col. 1. 16.

11. Whether the multiplying sanguinary laws and capital punishments, in a state, can be justified upon the principles of equity, or even sound policy, is a question not unworthy the attention of wise legislators.—And whether punishing certain offenders, with loss of liberty, and hard labour, at the oar, or elsewhere, in some places of public resort, where they might be held up to view, as spectacles of justice in terrarem for a certain term of years, or for life, according to the nature of their crimes, would not answer the ends of government & the purposes of civil society, better than even an ignominious death; is also, humbly submitted.

12. Rom. 13, 4.

13. Prov. 16, 33.

14. Psal. 75. 6.

15. Deut. 1. 17. &c.

16. Rom. 13. 4.

17. Psal. 32. 1.

18. Eph. 10. 3.

19. “The Ostracism makes a great figure in all the Greek history, and occurs frequently in that of the Athenians,” among whom it is generally supposed to have had its rise.—This peculiar law was originally designed, as a guard to liberty; though sometimes abused, to the purposes of licentiousness and faction. “By this law men, eminent to such a degree, as to threaten the State with danger, were banished for ten years.—The method in which they proceeded to inflict the Ostracism was this: Every citizen took a piece of broken pot or shell, on which having wrote the name of the person he would have banished, he carried it to a certain place of the forum, which was enclosed with rails; then the magistrates began to count the number of the shells for if they were less than six thousand, the vote did not take place; but if they surpassed that number, they laid every name apart, and the man who’s name was found on the greatest number of shells was of course exiled for ten years.”
This law speaks a people jealous of their liberty to an extreme.—For, however well intended; yet, through the craft of rivals in power, or the insidiousness of ambitious and popular men, this punishment sometimes fell upon the worthiest characters in the state. Ariscides, by the wisdom of his councils, the firmness of his courage and the inflexibility of his integrity, at home, abroad, in peace and war, and had proved himself an illustrious patriot, acquired the surname of the just, and obtained the character of the most worthy and virtuous of the Athenians.—But these very virtues and this high reputation, were artfully improved, by his rival Themistocies, as arguments against him, and to prove him a man dangerous to the state. “It may seem strange (say the writers of the universal history) that Themistocies could raise the popular resentment against a man amiable from peaceable virtues; yes he effected it by causing it to be whispered about, that Ariscides having assumed the name of just, and acting frequently as an umpire between contending parties, had insensibly erected a monarchy, though without pomp or guards.—On a sudden, and when it was least expected, citizens and countrymen flocked to the forum and demanded the ostracism.—When the magistrates signified to him, that the ostracism fell upon him, he retired modestly out of the forum, and as he went out, he lifted up his eyes to heaven, and said, I beseech the Gods, that the Atheniaus may never see that day, which shall force them to remember Aristides!”—[vid. Universal Hist. vol. 6. P. 377, 378, &c.] What an exalted spirit! What heroic sentiments! What a divine example!—This is the good ruler—the true Patriot—neither the ingratitude of his fellow citizen, nor the unjust severity of his own cruel fate, could remove his love from his country, or prevent his prayers for the blessing of heaven upon an ungrateful people, who, for his faithful services, had just excluded him the rights of society, and drove him into banishment.

20. Pericles, after many and eminent services rendered to the state, in the course of a long and faithful administration, was unjustly, as well as injudiciously, dismissed, disgraced and fined by the Athenians; and this at a time when his presence, council, and directly on were more needed than ever. Ibid. p. 445.

21. Neh. 5. 19.

22. Jer. 2. 19.

23. Vid. Rom. 13. Begin.

24. Ibid. ver. 5.

25. As far as human wisdom and foresight could avail, to prevent anything of this kind, the people of this State have assumed and declared it, as one of their important rights; that “in the government of this Commonwealth, the legislative department shall never exercise the executive and judicial powers, or either of them: The executive shall never exercise the legislative and judicial powers, or either of them: The judicial shall never exercise the legislative and executive powers, or either of them: To the end, it may be a government of LAWS and not of MEN.” Great attention was paid to this inestimable right, in settling the departments and adjusting the powers of government by those who assisted in framing our New constitution. How far they succeeded in so difficult a work and so critical an attempt, the public will judge, and time and experience more fully discover.—At present, however, it must be allowed, that the prospect before us is not unpromising.

26. Pompey and Caesar were not yet at open enmity, nor professed rivals; but the former having taken various steps, which clearly indicated his ambitious views; the latter could not content himself with anything short of the same supreme power to which his rival aspired. To accomplish the purpose of this ambition, Caesar considered the consulship as an essential step. In order to his advancement to the consulship, as well as to effect his ultimate designs, Caesar found it necessary to avail himself of the influence not only of Crassus his rich and powerful friend, but also of Pompey his rival; and to serve himself of both: And this gave rise to the artful compromise we have mentioned. In this remarkable compact, Pompey and Crassus, as well as Caesar, had undoubtedly their views: But to adopt the words of celebrated historians, “Caesar’s management, upon this occasion, was a masterpiece of policy, and the foundation of his future grandeur. The two citizens, who at this time made the greatest figure in the republic, without dispute, were Pompey and Crassus: but these two powerful citizens were declared enemies, and, all things considered, much upon a level. As they both had great interest, Caesar plainly saw, that he could never obtain the consulship without gaining one or other of them to his cause; but the difficulty was, which to choose. If he closed with Pompey, he would meet with a strong opposition from Crassus’s friends; and if he joined Crassus, he was sure to have all Pompey’s party against him. He therefore undertook to reconcile the two rivals, and by proposing to them a triumvirate, in which should be lodged all the authority of the senate and people, he prevailed upon them to make up their differences, and enter into a strict friendship with each other. In order to make their confederacy the more indissoluble, they solemnly bound themselves, by mutual oaths and promises, to assist each other, and to suffer nothing to be undertaken or executed without the unanimous consent of all three.
“Thus was the first triumvirate formed, by which Rome became a prey to three men, who, by the interest of their united parties, arbitrarily disposed of all the dignities and employments in the commonwealth. The public were long strangers to the mysteries of this new cabal. Nothing more appeared to the senate than the reconciliation of Pompey and Crassus; and Caesar was congratulated by all ranks of men for having brought it about. Cato alone foresaw the evil consequences of this new alliance, and exclaimed atainst it, saying, that Rome had lost her liberty: but nobody hearkened to him ‘till it was too late to follow his prudent counsel. This association subsisted to the death of Crassus, and was followed by the entire subversion of the republican state.” Vid. Univers. Hist. Vol. 13. P. 150, 151.

27. Jer. 22. 15, 16.

28. Deut. 33. 46 & 47.

29. Psalm 118. 6.

30. 144. 15.

31. Isai. 10. 5.

32. Lexington was the place in which a just God was pleased to permit hostilities between Great-Britain and America, to commence. The persons who first fell victims to the sword of the oppressor, and who were PROTOMARTYRS in the glorious cause of LIBERTY and their country, were inhabitants of the town; and it was my lot to be an eye witness of that horrid scene of bloodshed and slaughter which opened the war!—To be an eye witness of the unprovoked, ungenerous and unjust assault, of about eight hundred British regular troops, upon fifty or sixty undisciplined Americans, who neither molested, nor had it in contemplation to oppose them, unless drove to it by the Britons, in defense of themselves, their rights and their country.—To see the sword of violence drawn, the INNOCENT BLOOD of our brethren murderously shed, and the flames of war bursting upon us, without notice, without provocation; when war was neither proclaimed, nor so much as professedly threatened: and this by a prince and nation which, for ages past, had sustained the character and gloried in the appellation of The Parent State:–By a nation, from whom we had a just right to look for protection and defense, against every lawless invader:–To see war commenced upon us by such a nation, so related for no other reason but because we were unwilling to give up our most sacred rights, as free men and a free people; and this too, with various circumstances of indignity and insult was, and must have been affecting and distressing indeed!—And the more so to us, a people, who, till these unhappy and impolitic measures—‘till this unjust and barbarous war took place breathed loyalty to our sovereign and the sincerest affection and respect for the Mother country. Language would fail to represent, and words to express, the feelings of a free, a brae, a generous, a loyal people, upon such an alarming occasion!—Nor can it be justly supposed, that any but those who have seen and felt the shock, can form an adequate idea of its real and interesting effects.
But however distressing, savage, or severe these barbarous measures of a blood thirsty oppressor, might, at that time, appear to the inhabitants of Lexington, who were called by Providence to receive the shock—however unrighteous and cruel it might seem to the injured, the freeborn sons of America;–The hand of God and of Providence was in all these things. The wisdom and goodness of the Supreme Ruler should be devoutly acknowledged, as gloriously displayed, in ever-ruling these acts of outrage, barbarity and murder, as the means of the greatest good to this injured and oppressed land.
This ungenerous, unjust and barbarous manner of opening the war, hath effected more, perhaps, in the cause of freedom and America than the wisdom and counsel of all the American States, or even united worlds, could have done. This ill timed severity and murderous cruelty of the British troops and the British court, have answered the most valuable purposes to the American cause.—It confirmed the resolute, strengthened the weak, established the doubtful, encouraged the timid, gave a spring to the faint-hearted, roused the stupid, and silenced the perverse; and happily produced that union of sentiment and those exertions of power, in the noble contest which no other measures in human probability would have ever effected. And to apply the expressive words of Joseph to his brethren, it may fitly be said—to the haughty Britons—“As you for ye thought evil against us; but God meant it unto good to bring to pass as it is this day, to save much people alive.” Gen. 50. 20.

33. Witness the large ship taken from the enemy, by the brave Capt. Mugford in 1776, and sent into the port of Boston, laden chiefly with Powder, to the amount (if I mistake not) of about 1500 barrels; and this at a time when we were in the most critical situation, for want of such a supply of that essential article.
Witness also several other large and valuable vessels, taken by our privateers, and sent into Salem, or elsewhere; laden with fire-arms, mortars, ordnance stores of various kinds, clothing, provisions &c. &c—Articles necessary, useful, seasonable and important, to our military operations—In these, and many other instances, the providence of God hath been apparent and wonderful, in the course of the war; and ought to be gratefully remembered and devoutly acknowledged, by this people.

34. Should it be said here, “That the Jews were not restored to their liberties, by the decree of Cyrus, upon their return from Babylon; but were still a dependent people; and even Tributaries to the Persian princes.”—It might be answered,–‘That it is readily granted, the children of Israel were not restored to a state of perfect freedom and independence, by the decree of Cyrus, upon their return from Babylon to Judea.’—It is acknowledged they were still dependent on the Persian kings.—Nor could they, in the situation and circumstances, in which they were at that time, have desired to be less dependent, upon that powerful court, than that generous decree o Cyrus made them—Just emerging from a long and distressing captivity, it is easy to believe they were not in a capacity to support and defend themselves in their former independence; even tho’ it had been granted them in the fullest sense.—It was their safety and happiness that God appointed Cyrus his and their shepherd that under the wing of his patronage and protection, they might securely return to their country, take possession of their lands, rebuild their cities and the temple, restore the worship of God according to the Levitical institution; and re-establish their laws, polity and government, agreeable to that divine constitution, which God had given to their fathers, by the hand of Moses—In short, the revolution, in the affairs of the Hebrew nation, which took place under this benevolent prince, and in consequence of the above-mentioned decree, was a glorious revolution—A revolution, in and by which the people of God were redeemed from captivity, & restored to their country, their possessions, and their laws, liberties and religion, in all their peculiarities; and to a greater degree of national freedom and independence, than ever they could have expected or promised themselves, in their late depressed, scattered, enslaved and captivated state. Agreeably we find not only the decree of Cyrus; but the several prophecies which have reference to it, or to him as the deliverer of God’s people; and even other eminent prophecies, concerning the return of the Jews from the Babylonian captivity, expressly representing their restoration, in general as full and complete; and without any let or drawback. For further light and satisfaction upon this subject and question, vid. And comp. these following places and passages in scripture. Ezra, chap. 1, throughout, chap. 6 first part. Isai 44. 28. Ibid 45. 1-5, and 13. Jerem. 29. 10. And especially that illustrious prophecy, Jerem. 30, ch. 18, 19, 20 and 21 ver.
I only add, that, in my reference to Cyrus, and the prophecy concerning him, the judicious reader will easily see, that the main point in view, was not to illustrate the completeness or degree, of that freedom and liberty, to which God’s people were raised, by the kind, the generous and effectual interposition of Cyrus, for their redemption and restoration; but the hand of GOD, and the wisdom and goodness of his all superintending providence, in directing the measures, influencing the policy and over-ruling the conduct of men, princes and kings, of states and nations, and powers on earth, for the effecting the purposes of his benevolence, in the support and relief of an afflicted people, and the redemption and salvation of the injured and oppressed.

35. Jeremiah 30, 21, 22.

36. A number of other questions might have been pertinently asked here:–As—What becomes of the oaths of grand jurors, upon the question, ‘Whether their towns are provided with grammar school masters, according to law?—What sort of schools have been kept?—‘What kind of masters have been, at least, too often, employed,–‘What the orders, the prayers, the means of instruction and education, in those schools are?—‘Whether any schools, at all, have been kept, and how long, or what proportion of the year, in towns where the aforementioned law hath been evaded, dispensed with, or set aside’ &c &c—The answer to these, or other questions upon this subject. I heave to those who know what belongs to school education, and to all candid, impartial, wise and judicious observers, to make.
Two things were, undoubtedly, in view, by our worthy ancestors, in the standing law for grammar-schools: Both tending to promote learning and knowledge in the community.—One was, ‘that towns being obliged, under certain penalties, to provide themselves with well qualified grammar school-masters, the people in general, the poor, as well as rich might without immediate personal expence, be provided with good means of instruction and education for their children.
The other was that parents or friends, whose circumstances were not affluent, might be induced to encourage a genius and inclination for learning, in promising children or youths, by giving them a liberal education; upon this presumption, that as soon as they had perfected their studies at College, and received the honors of an academical education, they might immediately support themselves, by engaging in schools:–Ah employment suitable to their character, honorable to themselves, and useful to society.—And I believe it may, with the greatest truth be added, that this consideration hath often determined parents and others, to give their sons or other promising youths, a public education; which otherwise they would not. And thus many a good scholar and worthy character, hath been introduced to public usefulness, in church or state, which, but for this law, must have been lost to the public, and remained in obscurity.

37. Had I seen or known of the late excellent and well-adjusted militia act, before the writing and delivering this discourse, I should not, perhaps, have troubled the audience with these plain and interesting questions: everything necessary to a well-regulated militia, being fully comprehended and provided for in the act.—I most honestly wish it may be strictly observed.

38. To confirm the above representation, to show that it is not too high coloured, and to give a specimen of what a people may justly expect from a conquering TYRANT at the close of a civil war; I beg leave to insert a passage or two from an authentic history of ROME.
“The taking of Praneste and Norba put an end to the civil war in Italy. Sylla therefore, having placed in all the Italian provinces such governors as were entirely at his devotion, and pitched several little camps in different districts, to keep the country in awe, returned to Rome, which he entered at the head of his troops. The same day he assembled the people in the Comitium, and told them with an haughty air, that he had conquered; but that those who had made him take up arms against his country should expiate the blood they had made him shed with their own. I will not spare one, said he, who has borne arms against me. They shall all perish to a man. These words, from a man who was absolute master of their lives & fortunes, made the most resolute tremble. They filled the whole city with dread and horror; and the consternation was doubled the next day, when they saw fixed up in all public places, a list of proscribed persons, containing the names of forty senators and sixteen hundred knights. If any man gave shelter to a person proscribed, though his son, his brother, or his father, death was the certain reward of his humanity; whereas the assassin was recompensed with two talents, though a slave had murdered his master, or a son his father.—The tyrant chose such agents to execute his decrees, as had even less pity than himself. The chief of those was the infamous Cataline—At the head of a band of assassins, he scoured the streets, and killed many knights and senators before they knew they were proscribed. The persons named in the list were sought for in their own houses, in the porticoes, and even in the temples; whence they were dragged to Sylla, and cruelly butchered in his presence.
The massacre was not confined to those named in the list. Sylla extended his revenge to all who had borne arms against him, of what rank soever, or condition. Nay, his cruel agents took this opportunity to gratify their private revenge and avarice, confounding the most innocent and peaceable with the most guilty, out of some private grudge, or purely for the sake of their wealth and rich furniture. In short, the slaughter was so dreadful, that Sylla was reproached with it even by his best friends. Among others, a young senator, named Caius Metellus, ventured one day to ask him in full senate, when he designed to put a stop to the calamities of his fellow-citizens. We do not intercede, said he, for such as you have resolved to destroy; but only desire you to free those from uneasiness, whom you have determined to save. Sylla, without seeming to take this bold speech amiss, answered cooly, that he knew not yet whom he should save. Name to us then, replied Metellus, those you are determined to destroy. That I will do, answered Sylla, very smartly, and immediately caused a new list to be fixed up of eighty citizens, whom he proscribed, most of them senators, and persons of great distinction. The next day he proscribed two hundred and twenty more, and an equal number the third. Among these was Marcus Marius, who was nearly related to the great Marius, and highly favoured by the people.—He was seized by Cataline, and put to death, after having suffered the most exquisite torments tyranny could invent. He was whipped thro’ all the streets of Rome, and, after this ignominious punishment, carried beyond the Tyber where by Sylla’s barbarous agents, his eyes were put out, his hands and ears cut off his tongue torn out, all his joints dislocated, and his bones broken. One Marcus Platorius, being moved at such an affecting sight, could not help pitying the unfortunate young man; which so offended Sylla, that he ordered him to be killed on the spot. And now after nine thousand senators, knights, and citizens, had been inhumanly murdered by Sylla’s agents, he assembled the people, and told them that he had proscribed as many as he could think of at present: and as for those he had forgot, they should be proscribed too, as soon as he could call them to his memory!”
This was the scene in the city of Rome—What awful havock, then, must the same measures of cruelty have made in the other cities and states of that great Commonwealth!—But no comment is necessary. Vid. Universe. Hist. vol. xiii. Page 83, 84, &c.

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