The Rev. Jacob Duche´ (1737-98) was born in Pennsylvania, a descendant of Huguenots who immigrated to America with William Penn. He attended the College of Philadelphia (graduated in 1757) and the University of Cambridge in England. He was made rector of Christ Church in Philadelphia in 1775. Rev. Duche´ was the minister who prayed the famous First Prayer for the 1st Congress in September of 1774, a prayer that deeply impacted those present, including John Adams. While strongly supportive of liberty at the beginning of the Revolutionary War (he even served as Chaplain of Congress), Duche´ gave up hope for the patriot cause after Philadelphia was lost to the British. He brought great dishonor upon himself by sending a letter to George Washington in 1777 urging that the Declaration of Independence be rescinded, which eventually resulted in him being declared a traitor. Even though Rev. Duche´ was later disgraced, his message in this sermon is a powerful and compelling presentation of the liberty Christ provides His people, and the clear application of that liberty to the civil arena.
The Duty of Standing Fast
In Our Spiritual and Temporal
LIBERTIES,
A
SERMON,
Preached in Christ-Church,
July 7th, 1775.
Before the First Battalion of the City
and Liberties of Philadelphia;
And now published at their Request.
By the Reverend
Jacob Duche´, M. A.
Galatians, Chap. 5 Part of First Verse. Stand fast, therefore, in the Liberty wherewith Christ hath made us free.
Gentlemen of the First Battalion of the City and Liberties of Philadelphia,
Though I readily accepted of the invitation, with which you were pleased to honor me, and am fully satisfied that there can be no impropriety in complying with your request, yet I confess, that I now feel such an uncommon degree of diffidence, as nothing but a sense of duty, and a sincere sympathy with you in your present trying circumstances could enable me to overcome. The occasion is of the first importance: the subject in a great measure new to me – Throwing myself, therefore, upon your candor and indulgence, considering myself under the twofold character of a minister of Jesus Christ, and a fellow-citizen of the same state, and involved in the same public calamity with yourselves; and looking up for counsel and direction to the source of all wisdom, “who giveth liberally to those that ask it” – I have made choice of a passage of scripture, which will give me an opportunity of addressing myself to you as freemen, both in the spiritual and temporal sense of the word, and of suggesting to you such a mode of conduct, as will be most likely, under the blessing of Heaven, to ensure to you the enjoyment of these two kinds of liberty. Stand fast, therefore, in the liberty, wherewith Christ hath made us free.
The inspired Author of this excellent admonition was so sensible of the invaluable blessings and comforts that resulted from that free spirit, with which Jesus Christ through His ministry, had established his Galatian converts, that he was jealous of the least attempt to destroy or even obstruct in them its life-giving operation. He could not brook the narrow spirit of those Judaizing Christians, who, from the most selfish and illiberal motives, sought to force a yoke upon the necks of their Gentile brethren, which neither they themselves nor their fathers had been able to bear. These Gentiles too he severely reproves for not maintaining their ground, and asserting their Gospel freedom against the insidious devices of their brethren who only wanted to bring them into servitude, “that they might glory in their flesh.” – “O foolish Galatians! Who hath bewitched you?” He ascribes their blindness and infatuation to some diabolical charm, which had locked up the powers of their free-born spirits, and made them tamely submit to slavish, carnal ordinances, which the Gospel of Jesus had entirely exploded and abolished. He reminds them, by a spirited explication of a most striking allegory, that they were not “Children of the bond-woman, but of the free;” that their observance of the ceremonial law was a tribute, which they were not bound to pay; or, if they should be so weak as to submit to it, that it could not emancipate them from the bondage of earth and hell; but that their real freedom, their full and complete justification, their happiness temporal and eternal were only to be acquired by a vigorous exertion of those spiritual powers within themselves, which, through the riches of God’s free grace in Christ Jesus, had been communicated to their souls. He concludes this part of his address with the truly noble and apostolical precept of my text: Stand fast, therefore, in the liberty, wherewith Christ hath made us free.
Having thus briefly opened the occasion and meaning of the words, I shall proceed to show, in the first place, what we are to understand by that spiritual liberty, “wherewith Christ hat made us free,” and what kind of conduct that must be, which is here expressed by the words “stand fast.”
I. However sever, my dear brethren, the loss of our temporal liberties may be, there is certainly a bondage far more severe than this, yea, far more cruel, than that of Israel under their Egyptian task-masters. A bondage, not only to men, but to the fallen spirits of darkness, seeking to exercise over us a joint power and dominion with our own irregular and corrupt passions. A bondage universal, from which no son of Adam hat ever been exempt; a tyranny, whose baleful influences have been felt from the fall of man down to this very day. It has seized not only upon the body, but upon the soul. It has erected its throne in the heart, and from thence imposes its arbitrary decrees. It is confined to no age or sex, no state or condition of human life. High and low, learned and unlearned, the savage and the sage, are alike the victims of this despotic power, alike slaves by nature under this bondage of corruption.
It is perpetually manifesting itself under a variety of forms, according to our prevailing desires and pursuits. It follows us into the Sanctuary of God. It steals into our private devotions. It gives a pharisaical tincture to our best good works. It reigns as a matter and absolute sovereign in the wicked and unregenerate. Yea, it frequently enters the most spiritual and regenerate hearts in hostile form, and seeks to shake their confidence in the goodness of their true and rightful Sovereign, and their humble hope of deliverance through the redeeming power of His ever blessed Son.
Now, who would not wish to be delivered from such a bondage as this? And yet, my brethren, such a wish cannot be formed, ’till, by divine grace, the freeborn powers of the soul are brought to be sensible of their burden, and to groan beneath the weight of oppression. “The whole (or they that think themselves whole) need not a physician, but they that are sick.” The madman hugs his chains, as if they were ensigns of royalty. Insensible of his calamity, he cannot even wish for relief.
But no sooner does the child of grace, the offspring of Heaven come to feel the bondage of the infernal usurper; no sooner does he find himself harassed and oppressed by the obedience which he exacts to his unrighteous laws; no sooner is he convinced, that such an obedience must terminate in ever-lasting slavery and wretchedness, than he awakens from his sleep of security, and turns to and avails himself of that light, and strength, and spiritual courage and constancy, which his Redeemer is ever at hand to impart, and without which he feels himself absolutely unequal to the conflict, and incapable of extricating himself from the ignoble servitude.
From hence then it appears, that the liberty, with which Christ hath made us free, is nothing less than such a release from the arbitrary power of sin, such an enlargement of the soul by the efficacy of divine grace, and such a total surrender of the will and affections, to the influence and guidance of the divine Spirit, (“for we are made a willing people in the day of God’s power”) as will enable us to live in the habitual cheerful practice of every grace and virtue here, and qualify us for the free, full and uninterrupted enjoyment of heavenly life and liberty hereafter.
These glorious privileges being once obtained, the sinner being once justified, and adopted into the family of God, and having received the seal of his heavenly citizenship, the conduct recommended to him in my text as the most effectual for the preservation of these privileges, is here expressed by the words “stand fast:” that is to say:
“Maintain, firm and unshaken, the ground which Christ hath given you. Be ever vigilant and prepared against the open or insidious attacks of your adversary.”
He is not commanded to march upon the Devil’s ground, to seek out the tempter or the temptation, in order to make a trial of his strength, or merely that he may have the honor of a victory: But only to “stand fast,’ to act upon the defensive, and armed at all points with a celestial panoply, to be ready to resist and repel the most daring attempts of his perfidious foe: As well knowing, that if he suffers himself to be taken captive, slavery and woe must be his everlasting portion; but, if he comes off conqueror from the conflict, that the life, liberty and joys of Heaven will be his everlasting reward.
Thus far have I traveled in a well known path, and spoken a language familiar to most of you, and which you have long been accustomed to hear from this pulpit.
II. I am now to strike into another path, which, though it may not always terminate in such glorious sense of never-ending felicity as the former, yet, if steadfastly pursued, will conduct the sons of men to an happiness, of an inferior kind indeed, but highly necessary to their present temporary state of existence in this world.
If spiritual liberty calls upon its pious votaries to extend their views far forward to a glorious hereafter, civil liberty must at least be allowed to secure, in a considerable degree, our well-being here. And I believe it will be no difficult matter to prove, that the latter is as much the gift of God in Christ Jesus as the former, and consequently, that we are bound to stand fast in our civil as well as our spiritual freedom.
From what hath been said under my first head of discourse, I think it must appear, that liberty, traced to her true source, is of heavenly extraction, that divine Virtue is her illustrious parent, that from eternity to eternity they have been and must be inseparable companions, and that the hearts of all intelligent beings are the living temples, in which they ought to be jointly worshipped.
We have the authority of divine Revelation to assert, that this globe of earth was once the favored spot, on which she was sent to reside, and that the first man felt and enjoyed her divine influence within and around him. But the same Revelation tells us, what our own experience cannot but confirm, that when man lost his virtue, he lost his liberty too; and from that fatal period, became subject to the bondage of corruption, the slave of irregular passions, at war with himself and his own species, an alien form his native country, a sorrowful stranger and a weary pilgrim in this world of woe.
It was not only to put him into a capacity of regaining his forfeited heavenly bliss, but to mitigate, likewise, the sorrows of his earthly sojourn, that he everlasting Jesus, in and by whom God originally created man, vouchsafed to communicate to him, when fallen, a ray of hope, a spark of heavenly light, wisdom, power and goodness, by which, through the effectual workings of his grace, he might, in future time, inspire him and his hapless posterity with such principles as would lead them to know, contend for and enjoy liberty in its largest, noblest extent.
Whatever of order, truth, equity and good government is to be found among the sons of men, they are solely indebted for to this everlasting Counselor, This Prince of Peace. By nature surrounded with innumerable wants, which his own single unassisted hand could by no means supply, exposed to innumerable dangers, which his utmost strength and sharpest foresight could not possibly ward off, it must surely have been this wisdom of the Father, that first taught man, by social compact, to secure to himself the possession of those necessaries and comforts, which are so dear and valuable to his natural life. And though no particular mode of government is pointed out to us in his holy gospel, yet the benevolent spirit of that gospel is directly opposed to every other form, than such as his the common good of mankind for its end and aim.
Now this common good is matter of common feeling. And hence it is, that our best writers, moral and political, as well clergy as laity, have asserted, that true government can have no other foundation than common consent. ‘Tis the power, the wisdom, the majesty of the people committed to one, to a few, or to many – yea, in some hitherto favored states, the one, the few, and the many, have been entrusted together, that they might mutually control and be controlled by each other.
Inasmuch, therefore, as this solemn delegation was intended for the good of the whole; inasmuch as all rulers are in fact the servants of the public, and appointed for no other purpose than to be “a terror to evil-doers, and a praise to them that do well, whenever this divine order is inverted, whenever these rulers abuse their sacred trust, by unrighteous attempts to injure, oppress, and enslave those very persons, from whom alone, under God, their power is derived – does not humanity, does not reason, does not scripture call upon the man, the citizen, the Christian of a community to “stand fast in that liberty wherewith Christ (in their very birth, as well as by succeeding appointments of His providence) hath made them free?”
The Apostle enjoins us to “submit to every ordinance of man for the Lord’s sake.” But surely a submission to the unrighteous ordinances of unrighteous men, cannot be “For the Lord’s sake: For “he loveth righteousness, and His countenance beholds the things that are just.”
Possessed, therefore, of these principles – principles, upon which the present constitution of Britain was happily settled at one of her most glorious and memorable areas, and upon which alone it can still be supported – Possessed of these principles, I trust it will be no difficult matter to satisfy your consciences with respect to the righteousness of the cause, in which you are now engaged.
The struggle, ’tis true, is an unnatural one. The hard necessity of standing upon our defense against our brethren, children of the same family, educated in the same manners, the same religion with ourselves, bound together by a long reciprocation of endearing offices, by a long participation of common blessings, and of common dangers and distresses, mutually protecting and protected by each other. – The had necessity, I say, of defending ourselves, our just and undoubted rights against such unnatural adversaries, (though sadly to be lamented, as one of the heaviest judgments with which Heaven could visit us for our iniquities) ought not, however, to make us surrender a discretion, or discourage us from “standing fast in that liberty, wherewith Christ (as the great providential Governor of the world) hath made us free.”
We venerate the parent land from whence our progenitors came. We wish to look up to her as the guardian, not the invader of her children’s rights. We glory in the name of children – And children too, that have arrived at years of discretion.
But, if we are to judge from the late ungenerous and ill-digested plans of policy, which have been adopted by those whom she hath entrusted with the powers of administration, we cannot but think, that they began to be jealous of our rising glory, and, from an ill-grounded apprehension of our aiming at independency, were desirous of checking our growth.
Yet why this unseasonable and unrighteous jealousy? – We wish not to interfere with that commercial system, which they have hitherto pursued. We have not even stretched our expectations beyond the line, which they themselves had drawn. We wish not to possess the golden groves of Asia, to sparkle in the public eye with jewels torn from the brows of weeping Nabobs, or to riot on the spoils of plundered provinces 1
We rather tremble for the parent state, and would fain keep off from our own borders, those luxuries, which may perhaps already have impaired her constitutional vigor. We only wish, that what we have, we may be able to call our own; that those fruits of honest industry, which our ancestors had acquired, or those which have been, or may be added to them by the sweat of our own brows, should not be wrested from us by the hand of violence, but left to our own free disposal’ satisfied as we are in our consciences, that when constitutionally called upon, we shall not give “grudgingly of necessity”, but cheerfully and liberally.
And as to any pretensions to, or even desire of independency, have we not openly disavowed them in all our petitions, representations and remonstrances? Have we not repeatedly and solemnly professed an inviolable loyalty to the person, power and dignity of our sovereign, and unanimously declared, that it is not with him we contend, but with an envious cloud of false witnesses, that surround his throne, and intercept the sunshine of his favor from our oppressed land?
If, notwithstanding all this, Britain or rather some degenerate sons of Britain, and enemies to our common liberty, still persist in embracing a delusion, and believing a lie – if the sword is still unsheathed against us, and submit or perish is the sanguinary decree – why then ––––––––––––––– I cannot close the sentence – Indulge a minster of Jesus! – My soul shrinks back with horror from the tragic scene of fraternal slaughter – and the free spirit of the citizen is arrester by the tenderness of gospel love – Gracious God! stop the precious effusion of British and American blood – too precious to be spare in any other cause than the joint interest of both against a common foe!
Pained, as I am at this melancholy prospect, I mean not, however, to decline addressing you in your military capacity, and suggesting such a conduct for the preservation of your temporal rights, as by the blessing of Heaven, will be most likely to ensure your success.
“STAND FAST” then
I. “Stand Fast” by a strong faith and dependence upon Jesus Christ, the great Captain of your salvation. Enlist under the banner of His cross. And let this motto be written upon your hearts, IN HOC SIGNO VINCES, “UNDER THIS STANDARD THOU SHALT OVERCOME.”
II. “Stand Fast” by a virtuous and unshaken unanimity. Of such an unanimity, you have a most striking example now before your eyes – three millions of people, or a vast majority of them, bound by no other ties than those of honor and public virtue, voluntarily submitting to the wise political determinations of an honorable Council of Delegates assembled by their own free and unbiased choice. Avail yourselves of this illustrious example. Be unanimous in your particular department. And as one refractory spirit may defeat the best-devised plan of operations, and throw your whole corps into confusion, see that this unanimity be productive of a just and becoming subordination.
Remember, the gentlemen who command you are your neighbors, friends and fellow-citizens, who have their ALL at stake as well as you. Their authority has not been imposed upon you. They were invested with it by yourselves. ‘Tis surely your part then to support them in the just execution of it; not doubting, but that on their part they will always consider, that they are not called to lord it over mercenaries, but affectionately to command freemen and fellow-sufferers. Accustom yourselves, therefore, to discipline now; or else, when the day of trial comes, (which Heaven avert!) you will too late lament your unhappy neglect.
III. “Stand Fast” by an undaunted courage and magnanimity. And here give me leave to remind you, that there is a kind of courage, which seems to be merely animal or constitutional. – This may stand a soldier in good stead perhaps for a few moments amid the heat of battle, when his blood and spirits are set on fire by the warlike sound of drums and trumpets. But I would have you possessed of more than this, even a courage that will prove you to be good Christians, as well as soldiers, a firm invincible fortitude of soul, founded upon religion, and the glorious hope of a better world; a courage, that will enable you not only to withstand an armed phalanx, to pierce a squadron, or force an entrenchment, when the cause of virtue and your country calls you to such a service, but will support you, likewise, against the principalities and powers of darkness, will stand by you under to assaults of pain and sickness, and give you firmness and consolation amid all the horrors of a death-bed scene.
Such a courage as this too will always be tempered with prudence, humanity, and greatness of soul. It will never degenerate into savage cruelty and barbarity. If to spread undistinguishing ruin and devastation through a country; if with more than Gothic rage, to break into the sweet retreats of domestic felicity and drive the aged and the helpless from their once quiet habitations ––– O my God! If this be heroism, if this be military virtue – suffer not our people to learn the destructive art. Let them rather continue to be injured and oppressed themselves, than taught thus wantonly to injure and oppress others. This caution, however, is unnecessary to you. Permit me, then only to observe, that in our present circumstances, we contend not for victory, but for liberty and peace.
Nor let me dismiss this head of advice without reminding you of the glorious stand that hath been already made for us by our northern brethren, and calling upon you to thank Heaven for his great and gracious interposition. Surely “the Lord of Hosts was with them” – surely “the God of Jacob was their refuge.” –––– Drop a pious tear to the memory of the illustrious slain – and let them yet live in the annals of American freedom.
Lastly, “Stand Fast” by a steady constancy and perseverance. Difficulties unlooked for may yet arise, and trials present themselves sufficient to shake the utmost firmness of human fortitude. Be prepared, therefore, for the worst. Suffer not your spirits to evaporate by too violent an ebullition now. Be not too eager to bring matters to an extremity; lest you should be wearied out by a continued exertion, and your constancy should fail you at the most important crisis. Coolly and deliberately wait for those events which are in the hands of providence, and depend upon him alone for strength and expedients suited to your necessities.
In a word, my brethren – though the worst should come – though we should be deprived of all the conveniences and elegancies of life – though we should be cut off from all our usual sources of commerce, and constrained, as many of our poor brethren have already been, to abandon our present comfortable habitations – let us, nevertheless, “Stand Fast” as the guardians of liberty – And though we should not be able to entertain the Heaven-born maid, with such affluence and splendor, as we have hitherto done, let us still keep close to her side, as our inseparable companion, preserve her from the violence of her adversaries, and, if at last necessary, be content to retire with her to those peaceful, though homely retreats of rural life, in which she was first entertained by our venerable ancestors – determined to contend to the very last for such an illustrious prize, and never to part with her, but for the more sure and complete enjoyment of her blessings in a world of glory.
“NOW, THEREFORE, BE STRONG, O ZERUBBABEL, AND BE STRONG, O JOSHUA, THE SON OF JOSEDECH THE HIGH-PRIEST, AND BE STRONG, O YE Counselors, Generals, and PEOPLE OF THE LAND; FOR I AM WITH YOU, SAITH THE LORD OF HOSTS. —LOOK YE UNTO ME, AND BE SAVED, ALL YE ENDS OF THE EARTH!” Even so, grant, thou great and glorious God, that to thee only we may look, and from thee experience that deliverance, which we ask, not for any merits of our own, but for the sake and through the merits of the dear Son of thy love CHRIST JESUS our Lord! To whom, with thee, O FATHER, and thee O BLESSED SPIRIT! Three persons in one eternal God, be ascribed all honor, praise and dominion now, henceforth, and forever!
F I N I S
NOTES
[1]
Here perhaps it may be objected, that the Americans do with a very ill grace censure their English brethren, either for their iniquitous conquests in Asia, or for the luxuries thereby introduced among them, whilst they themselves are rioting upon the labor of thousands of their own species, torn away from their native retreats, from their dearest relations and friends, and doomed to a most abject and perpetual slavery –
In answer to this objection it may be asked – Where did this infamous commerce originate? And where is it still carried on with all the eagerness which avarice can inspire? Where, but in England? – By what means can it be abolished? Surely by that power alone, which America acknowledges the parent state may justly exercise over all her dominions, viz. the power of regulating their trade? –
Is it not well known, that the legislatures of some of the colonies have done what they could to put a stop to the importation of African slaves, by loading it with the heaviest duties? And that others have attempted the total abolition of it, by acts of assembly, which their Governor refused to pass, have then petitioned the parent state for new instructions to their Governors on this head, and after all, have failed of success?
It is however, devoutly to be wished, that when a happy reconciliation once takes place, this poisonous branch may entirely be shut out, before our great commercial stream becomes so infected by the contagion, as to endanger the health and security of the whole empire.
Moses Hemmenway (1735-1811) graduated from Harvard in 1755, a classmate of John Adams. He preached at Lancaster, Boston, Townsend, Wrentham, and New Ipswich after graduating college; then settled as pastor of Wells (1759-1810). This sermon was preached by Hemmenway on May 26, 1784 in Massachusetts.
A
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 of Massachusetts,
MAY 26, 1784.
BEING THE DAY OF
GENERAL ELECTION.
By MOSES HEMMENWAY, A.M.
Commonwealth of Massachusetts.
In the House of Representatives,
May 26, 1784.
ORDERED,
THAT Mr. Smith, Mr. Bragdon, and Mr. Hill, be a Committee to wait on the Reverend Mr. Moses Hemmenway, and thank him, in Behalf of this House, for the Sermon delivered by him, this Day, before His Excellency, the Governor, the Council, and the two Branches of the General Court; and to request a Copy of the same for the Press.
SAMUEL A. OTIS, Speaker.
AN
ELECTION SERMON.
Vth Chap. to the GALATIONS, 13 Ver.
“For brethren ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.”
When Moses, being called by God from an obscure state of life, to stand before a court, and deliver the message of Heaven to them, would have excused himself, alleging that “He was not eloquent,” his false modesty was frowned upon; his pleas were all over-ruled; and he was animated to his great work, with a promise of special assistance from God: “I will be with thy mouth, and teach thee what thou shalt say.”
This instance may, I think, encourage us to hope for divine assistance, whenever we are by the providence of God called to undertake services for which we may seem too unequal. It is this hope emboldens me now to appear in this place: and it is also hoped that the present attempt, undertaken in obedience to authority, may be favorably accepted, or at least excused.
On this occasion, it will not, I presume, be expected, or desired, that I should attempt to go beyond my own line, or affect to discourse as a connoisseur in politics; but that I assist as a Christian Minister at the solemn acts of religious worship which are this day publicly offered by a Christian State to the supreme King of nations, whose ordinance civil government is; from whom all the authority of rulers and all the rights of subjects are originally derived; to whom the mutual duties of all orders of men are to be ultimately referred; and by whose blessing alone, communities, as well as individuals, can be happy.
The knowledge of ourselves is confessedly a capital and fundamental point of true wisdom. “The proper knowledge of mankind is man.” And of this there is no branch which more deserves the attention of everyone, than to understand our duty on the one hand, and our rights and privileges on the other. For want of clear and just apprehensions of these things, some have been ready to imagine that there is a kind of opposition between duty and right; or in other words, that the bonds of duty are a restraint and abridgment of liberty; and that liberty is a license to do whatever we please.—Hence different men have inclined to different extremes. Some by urging the obligations of duty in such a manner as tends to beget and cherish a spirit of bondage, and by lying heavy burdens on the consciences of men in things where God has left them free, have entrenched on the rights and liberties of mankind. Others, in their unguarded zeal for liberty, have relaxed the bonds of duty, and have given and taken too much encouragement to licentiousness, “using liberty for an occasion to the flesh.”
But our duties, and our rights or privileges, if rightly stated, are so far from interfering, or being inconsistent, that they mutually infer, establish, and support each other.
The apostle, in the words now read, appears to have had both the mentioned extremes distinctly in his view. As there were some who, by endeavouring to impose the observance of the abrogated ordinances of the Jewish law, encroached on the rights and liberty of Christians, St. Paul asserts these their rights, reminds his Christian brethren that Christ had made them free, and exhorts them to stand fast in their liberty to which they were called, and not be entangled with a yoke of bondage. At the same time he cautions them against the opposite extreme of abusing liberty for an occasion to the flesh; or of indulging themselves in a carnal licentious life; and then directs them “by love to serve one another,” and not think such mutual subjection to be any way unsuitable the honor they were called to, of being the Lord’s free men.
But whatever may be the special occasion of the words, and however we may expound them in reference to that occasion, we may, I think, be allowed to consider them as applicable to all those liberties which belong to us either as men, or as citizens, or as Christians. GOD has called us to liberty in all these different respects; and the gospel furnishes us with a good warrant to assert and claim these our rights. And though the main design of the sacred writers be to instruct us in the great concernments of our eternal salvation; yet they have also given us to understand, that liberty, in a more general sense, is our indefensible right. Christianity is indeed alike favorable to the liberty of subjects, and the rightful authority of rulers; and is the best security and support of both in their proper consistency with each other. And we are more beholden to the oracles of GOD than to the schools of philosophy, for just and generous notions of the rights of mankind.—A Christian, besides his peculiar spiritual privileges, holds his natural and civil liberty by a stronger handle than any other, and can maintain it to better advantage. He has by the gospel, a new covenant right to the common privileges of humanity, as well as to those special ones he is entitled to as a child and heir of GOD. That state of liberty to which he is called, and which he is authorized to claim and maintain, comprehends those natural and civil rights which belong to him as a man, or as a member of the commonwealth, as well as those special privileges which appertain to him as a subject of the kingdom of heaven. If I should therefore take occasion to offer some considerations on LIBERTY in this general view, the argument would, I conceive, be not foreign to my text, nor unsuitable to the present solemnity, nor unworthy of the attention of this grave and respectable audience.
Here are three points which require to be distinctly considered, as the time will allow: and I shall take them in the same order in which they lie before us in our text.
First. That GOD has called us to liberty?
Secondly. Liberty ought not to be used for an occasion to the flesh, or a pretence for carnal and licentious indulgencies.
Thirdly. It is our duty, and no infringement of our rights and privileges, to serve one another in love.
First. GOD hath called us to liberty.—
It is his declared will, that mankind should be free. The cause of liberty is the cause of GOD, which he approves, favors, and befriends. The law and light of nature make it evident that liberty is the right of all mankind. But the scriptures make it yet more evident that the people of GOD, the subjects of his heavenly kingdom, are entitled to, and invested with, this invaluable privilege, of which they have in the gospel an authentic charter, ratified, sealed, and sworn by GOD himself.
But it seems necessary that we here examine what we are to understand by that liberty which we claim as our right, by virtue of a Divine grant. For thou we are generally forward to profess ourselves to be its friends and advocates, and the love of it is said to be natural to us; yet there are many who do not well understand what they say, or whereof they affirm, in their flourishes on this subject. Indeed, if the matter be duly considered, we shall have reason to think that none but persons of real virtue are heartily friendly to true liberty, or desire the enjoyment of it either for themselves or others, whatever flattering encomiums they may bestow upon it.
When we speak of liberty as our right or privilege, we must be supposed to mean something valuable, dignifying, and desirable; something which our nature and state are capable of; something which is consistent with our moral agency, and our being under the obligations of law, and duty to our maker and our fellow-creatures.
Hence it follows clearly, that human liberty cannot consist in lawless licentiousness, or in being independent, and not subject to any authority; or in being allowed to invade the rights of others; to act unreasonably, and make ourselves and our fellow-creatures miserable. Far be it from any of us to imagine that the state of liberty, to which God has called us, dissolves the bonds of our duty, or confounds the essential differences of right and wrong: or to conceive that an exemption from the obligations of morality, and from subjection to rightful authority, would be any desirable privilege.—A lawless person is the basest, most odious and contemptible creature in the world.
Every man is necessarily subject to the authority of God. This is indeed an argument of our imperfection and dependent state. But we are so far from having any reason to be uneasy at it, that it is matter of joy and glorying to us that the Lord is our king. And his authority over us is so far from depriving us of any desirable liberty, that it is indeed the basis, guard and security of it. We therefore claim it as our right to be free from every yoke of bondage which can justly be accounted any grievance, because we are the servants of God, who allows none to tyrannize or usurp authority over any, and forbids our submitting to such unauthorized claims. And though we are required to be subject to our lawful superiors in families, in church and state, yet God requires us to yield this obedience not with a slavish, but a free and liberal spirit—we are to be subject to the higher powers in the Lord, and for the Lord’s sake, whose ordinance they are. And while we obey their lawful commands, it is our right and duty to disown them for our absolute masters. For we are not the servants of men, but of God alone.
If I should attempt a definition or description of liberty in general, considered as a right or privilege claimable by mankind, I would say that it consists in a person’s being allowed to hold, use and enjoy all his faculties, advantages, and rights, according to his own judgment and pleasure, in such ways as are consistent with the rights of others, and the duty we owe to our maker and our fellow creatures. Liberty must never be used but within the bounds of right and duty. God allows us not to hold, use, or enjoy anything to the injury of anyone. A licence to do wrong and encroach on the rights of others, is no part of that liberty which God has granted us; nor is it any restraint of our true freedom for us to be restrained by laws from wicked, unreasonable and injurious actions.
But that we may understand more distinctly the nature and extent of our liberty under the government of God, we may consider ourselves in three different states—1st. As individual persons in what is called the state of nature, that is previous to such confederation as forms a civil community.—2dly. As united and incorporated into a political society.—3dly. As members of the church of God.—Answerably to these several states or capacities, we may consider that liberty which we claim as our right as coming under a threefold distinction and denomination: supposing anyone to be in a state of nature, he has then a right to NATURAL LIBERTY: if we consider him as a member of a civil body, he has a right to CIVIL LIBERTY; and if a member of the Christian church, he is entitled to CHRISTIAN LIBERTY.
NATURAL LIBERTY does not consist in an exemption from the obligations of morality, and the duties of truth, righteousness and kindness to our fellow men; nor does it give anyone a right to seize by force or fraud whatever he may have a mind for, how much soever it may be to the damage of others; as some have most absurdly taught. The obligation of the law of God, which we are all under, and which requires us to love our neighbour, and do as we would be done unto, does not take its force from human compacts. Our natural rights are bounded and determined by the law of nature, which binds us to be subject to the will and authority of God, to love and worship him; to be just and benevolent to our fellow creatures, doing them all the good in our power, and offering no injury or abuse to anyone. It is therefore no violation of our natural liberty and rights for us not to be allowed to do wrong, and to be restrained by force and punishments, from invading the right and property of others.
But in a state of natural liberty, everyone has a right to be exempt from subjection to the authority of any man. There is also a right to think, speak, and act freely, without compulsion or restraint; and to use our faculties and property as we please, provided that none are thereby injured, nor the obligations of morality infringed. Liberty of conscience is also the natural and unalienable right of everyone: a right of which no man can be justly deprived; which can never be forfeited, never given up to anyone upon earth. Our Supreme Lord allows us not to subject our consciences to the authority of any but himself alone. If therefore anyone should consent to give up this previous branch of liberty, and acknowledge any man as the Lord of his conscience, such an unwarrantable act would be null and void.—In a state of natural liberty, men have also a right to form such associations with others, and enter into such confederations, and submit to such laws and constitutions, as shall be for the general good. In other words, they have a right to form into a civil society, and authorize fit persons to exercise the powers of government necessary to effectuate the good ends for which the social union is formed.
But it is to be carefully remembered, that no man has ever any rightful liberty to consent to any constitution or compact inconsistent with his own safety and welfare, and that of his fellow men: for instance, to authorize any to govern unrighteously and oppressively.—The establishing a pernicious tyranny is a great injury to mankind, and so is beyond the limits of our natural rights. No human laws or covenants can give any authority or validity to an act which God disallows: and if any people have been so imprudent and blameable as to consent to, and put themselves under a tyrannical government, they are so far from being bound in honor or conscience to support it, that it is their duty to overthrow and abolish it as soon as they can—As individual persons in a state of natural liberty have no right or leave from God to make themselves miserable, or to injure and oppress others; so they have no right or leave to join and concur with others in any measures inconsistent with the interest of mankind.—And as no society has a right to oppress any of its members, it cannot convey to anyone a rightful authority to oppress. All tyrannical government is therefore an unauthorized invasion of the rights of mankind, and no obedience is due to it.
A just apprehension of our natural rights is very useful and necessary in order to our conceiving aright the nature and extent of CIVIL LIBERTY, which is next to come under our consideration. And we are now to view mankind as united together in political societies or states, that so the united wisdom and strength of a community may be employed to advantage for the good of the whole, and of the several individual members, in a consistency with the public interest.
That the human species were formed and designed for civil union, appears from the rational faculties, and social affections which God has given them. It appears also from their moral character, and state, and the need they stand in of mutual assistance, in order that their rights and properties may be better secured, and enjoyed to greater advantage. The state of nature, tho’ attended with some peculiar privileges, is yet very unsafe, and subject to great and manifold difficulties and disadvantages. Civil polity is evidently for the interest of mankind: and in a well constituted and regulated state, subjection to civil government is no way prejudicial to true liberty. For though some of our natural rights and property are, as it were, put into a common stock, under the management of the community; yet this is supposed to be done by our own free consent, and in the prudent exercise of our natural liberty. And as each one continually receives his share of the vast profits thence accruing to the community, and has his most important rights so secured and improved as to be much more valuable; he is, upon the whole, a great gainer by all the expense he is at for the public service, and enjoys more liberty for the restraints he submits to.
Nay, further: since civil polity is evidently for the good of mankind, and since no individual ought to hold his natural right of independence, if it stands in opposition to the general interest—it would seem that men’s entering into civil society was a matter of duty as well as right; and that they may be justly compelled to it, when the general interest so requires.—
Now, in every civil body there must be a governing authority and power, to be exercised on the behalf of the community, over the several members—ordering matters of common concernment for the good of the whole: and the rightful authority of those who are entrusted with the powers of government, is the ordinance of God. They are not only the trustees of the state, but the ministers of GOD, who ratifies their commission, requiring every soul to be subject to them, and not resist them on their peril, in the due exercise of their authority.
From the brief account here given of a state of civil polity, it is plain that civil liberty divides into two branches, which will require some distinct notice. It includes the freedom of the state considered as a system or collective body. It includes also the freedom of the several parts or members of which the community is composed.
The FORMER BRANCH of civil liberty is possessed by a people, when they hold and are allowed freely to exercise the rights, powers, and prerogatives of FREE AND INDEPENDENT STATES. These are much the same with those of an individual in the state of natural liberty and independence; of which we have given some account: and are alike limited by the law of nature and of GOD, who is the sovereign of nations as well as of particular persons. But it is to be observed, that free states have also right to rule their own members: whereas individuals have no natural right which properly answers to this.
Notwithstanding what has been so boldly pretended by some, of the transcendent authority, and omnipotency of the supreme civil power, and of those who are entrusted with the administration of government, it is plain that the whole authority of a state over its members is limited. The liberty and authority of a free commonwealth to enact and execute laws and ordinances for the public good, must be always understood with this limitation, viz.—that the sacred rules of righteousness are not to be violated at any rate. The liberty and sovereignty of a state implies no right or authority to serve its own interest by unjust or immoral measures; even though such measures should be thought for the public advantage. It has no rightful liberty, under any such pretence, to violate the laws of GOD, or the rights of any of its members, to oppress or injure any of its neighbours, or falsify the public faith. That common maxim, “that the safety and welfare of the people is the supreme law,” how much soever it has been applauded, is, therefore, unfound morality, unless it be understood and applied in an invariable agreement with that divine rule, “that evil is not to be done that good may come.” Every man has his private, unalienable rights, particularly the right of conscience, which he ought to hold and use without restraint or disturbance from any human authority. There can scarce be a worse mistake than to think that the laws of morality must give way to serve any interest, whether public or private; or that all personal rights in the subjects are absolutely at the disposal of the supreme civil power.
The liberty of a state may be violated and abridged several ways. It is so when a foreign authority, to whom the state owes not subjection, claims and exercises a governing and controuling power over it. This is also the case when a part of the state, without right, seizes on the powers of government, or hinders the free exercise of them: or, when those who are entrusted with authority, stretch their prerogatives beyond due bounds, to the enslaving of the people. If the whole authority of a state over its members be limited, as has been shewn, much more is the authority of rulers so, who have not the whole authority of the state put into their hands to be used by them as they please, but only so much of it as is judged to be needful to fit them to answer the end of their appointment. The supreme civil authority remains always in the community at large, whose will and order is the supreme law of the state. And they have always a right, when their rulers are evidently unfaithful and unworthy of their trust, to restrain them and revoke their powers.—They have a right to alter and reform their laws when they are found to be pernicious; any law or compact to the contrary notwithstanding. Civil rulers are indeed to be considered as the ordinary representatives of the state, and the laws enacted by them as the will and law of the state, when the contrary does not appear: but surely such laws ought not to stand in force against the manifest will and interest of the community.—For a people to be so enslaved, either to their rulers, or even their own laws, as not to be able to exercise their essential right of sovereignty for their own safety and welfare, is as inconsistent with civil liberty, as if they were enslaved to an army, or to any foreign power. Whatever form of government a people may choose to be under, the supreme civil authority remains always attached to, and diffused through the whole body: nor can they give it up without injuring and enslaving themselves, their fellow-citizens and their posterity, which they have no natural right to do.
It is therefore a wise provision in our frame of government, that an orderly way is left open, and pointed out, for the state to revise its civil constitution, and make such amendments as may be found necessary. Alterations of this nature, are not, indeed, to be attempted for light reasons, since they are always attended with inconvenience and danger. But when the safety and interest of a people requires that such alterations be made, they have an indefeasible right to make them.
Having thus far considered the first great branch of civil liberty, and then touched a little on the rights of a free state, I will now attend to the other branch, which includes the rights and privileges of the several members of a political body IN THEIR INDIVIDUAL AND PERSONAL CAPACITY.—Liberty is the right of every member, as well as of the whole body, or system. And a person may justly be accounted a free citizen, when he is allowed to hold and use his natural rights and faculties, together with the civil privileges proper to his rank in the commonwealth, according to his own judgment and pleasure, in such ways as are consistent with his obligations to the community, and his fellow citizens, and with the just and reasonable laws of the state.
The order and interest of a civil society require that there should be different ranks of men, with different civil rights and privileges annexed to them; and subject to different restrictions. Nor is the true liberty of any rank infringed by this subordination, but rather secured, improved and enjoyed by all to better advantage. But through the several ranks in a political system may rise one above another in a long scale of subordination, yet we may conveniently distribute them all into two general classes, viz. Rulers and Subjects. Indeed in a free state the right of authority and the duty of subjection are interwoven, and, as it were, incorporated together through the whole system, so that they are mutually tempered by each other. They who are vested with most authority are yet fellow-subjects with their inferiors, who are governed by them. They are not only alike subject to the law of GOD, but also to the law and authority of the state, whose ministers they are. And the lowest orders of men have a rightful share in that sovereignty or supreme civil power which is lodged in and diffused through the whole community.
As the bounds of civil liberty are determined by just and reasonable civil laws, it is plain that when RULERS are allowed freely to use the powers committed to them for the public good, and enjoy the privileges annexed to their rank, they then enjoy that civil liberty which is their right. But when they are overawed and controlled in the exercise of their rightful authority, or are not allowed the privileges they have a right to, their civil liberty is then infringed. But as rulers have no rightful liberty to claim and exercise powers to which they are not entitled by law, or to violate the rules of righteousness, or to oppress the community, or any of its members, by hindering them from holding and using their just rights, their liberty is not infringed in the least, if the state interposes its sovereign authority, when it is necessary to restrain them from effecting unrighteous and pernicious designs; which, whenever they attempt, they act without authority. GOD never gave them authority for any such purpose: the people never meant to do it: they could not do it if they would: they had no such authority to give.
And though subjects, as such, have no rightful claim to the peculiar civil privileges of rulers, they have yet a right to civil liberty, and to all the privileges of citizens of their rank, unless they have forfeited them by some high misdemeanor. And they may justly be said to enjoy this their right, when they are allowed the free use of their natural unalienable rights, the most important of which are, the rights of conscience; and also to speak and act, to use and dispose of their property, to hold and enjoy every rightful privilege, without disturbance or control, in such ways as are not injurious to any, or contrary to the reasonable laws of that civil body of which they are members. And though such laws as lay the subject under needless and burdensome restraints may justly be accounted an abridgment of liberty, yet no one has any reason to complain that he is denied the liberty of a free citizen, when he is restrained by human laws and penalties, from vice and immorality, and obliged to yield due obedience to civil authority, and observe such ordinances, and pay such taxes, as are necessary for the support of government, and to maintain the order, peace and welfare of the commonwealth.
Natural and civil liberty is the right of every man and member of a civil community. But there is yet another branch which belongs peculiarly to Christians, and which we may therefore fitly term, CHRISTIAN LIBERTY.
The gospel does not curtail any of our natural rights, or civil privileges, but allows and acknowledges them, and ratifies the right which Christians in common with other s have to the enjoyment of them. But the new covenant contains a grant of special privileges, and those of the highest importance. It calls us to, and invests us with the “glorious liberty of the children of God.” The apostle seems to have had the peculiar privileges of Christians most directly in his view, when he said in our text, “Brethren ye have been called to liberty.” It seems therefore but fit that some distinct notice should be taken of these, though the time and present occasion will not allow of enlargement.
The liberty we are called to as Christians, does not in any measure relax the obligation we are under to be subject to the authority and laws of GOD, and also to submit ourselves to those who, under him, have rightful authority, whether economical, political, or ecclesiastical. But the gospel calls us to liberty from the bonds of guilt, the condemning power and curse of the divine law, and from the obligations to punishment which sin had laid us under, which is a most miserable bondage. We are also called to liberty from a slavish subjection to the power of sin, and of Satan the God of this world, who rules in the children of disobedience, and leads them captive at his will; than which what slavery can be more wretched, abject and ignominious? We are called also to liberty from a slavish spirit in the service of GOD, and of one another; so that a Christian is not driven on in the way of his duty against his inclination, but acts with a cheerful, free, and ingenuous spirit. “Where the spirit of the Lord is there is liberty.” We are also discharged from subjection to any master or dictator on earth, in matters of faith and worship; and are to acknowledge no lawgiver to the church but Christ alone. We have liberty to use the ordinances instituted by Christ for the edification of his church, and to have communion with him, and his saints in them, and that without any human inventions, or unscriptural terms of communion imposed on us. Finally, we may think, and speak, and act, and use our spiritual privileges with all freedom, according to the measures of wisdom and grace given to us; nor may any human authority forbid or restrain us from it.
I have taken the freedom to enlarge a little in opening the nature and stating the extent and proper bounds of NATURAL, CIVIL and CHRISTIAN LIBERTY; because the right understanding hereof might, I conceive, be of great use to us: and at this day in particular, it may seem to be a matter which needs to be considered with some special attention. In the next place, I am to shew “that we have been called to liberty.” It belongs to us by virtue of a divine grant—we claim it as our RIGHT; and blessed be GOD, we hold and enjoy it as our INHERITANCE. The expression “ye have been called to liberty,” may be taken both ways, and may signify either that GOD has given us a right to liberty, or that he has given the possession and use of this right. In the former sense, he calls us to liberty, by declaring to us that it is his will that we be free, and requiring us to assert and maintain our right. In the latter sense, he calls us to liberty, when he gives us the possession of it, and breaks those yokes of bondage which had been imposed upon us.
That God has called to the RIGHT of liberty; that he allows us to claim and maintain it, against all who would bring us into bondage; that he favors the glorious cause, and would have us stand up for it, is evident from the light of nature, and from the oracles of divine revelation.
The light of our own REASON and CONSCIENCE, that “candle of the Lord” which he hath put within us, makes it plain that we have a right to be free. There is no need of long and subtle trains of reasoning in the case. We appeal to the moral sense, the inward feelings and resentments of every honest heart. Can it be right that men, made in the image of God should be slaves? That fellow servants of the same Lord should usurp and tyrannize over one another? Are not the pretences urged to justify such usurpation so weak, so pitiful, so unfair, that it is a painful exercise of patience to a man of reason and virtue, and generous feelings, to have his understanding and heart affronted, and harrowed with them? It is true, the interests of society require subordination: but this deprives none of liberty, but helps all to enjoy it better. In short, if equity, requires us to do to others as we would that they should do to us; if the plainest and surest dictates of our reason are to be believed; if the law of nature be of force, then liberty is our right; and consequently it is the will of God that we be free. Nor is it easy to determine, whether the injustice of those who would put a yoke of bondage on their brethren, or the meanness of those who would tamely stoop to take it on, be the greater reproach to human nature.
If we now turn our eye to the oracles of DIVINE REVELATION, we shall find clear and manifold evidence that God approves and favors the cause of liberty, and that tyranny is most offensive to him—This appears in his delivering the Israelites from a state of miserable bondage, and punishing their oppressors with a mighty hand, and stretched-out arm. It appears in the laws and form of government he gave them; whereby liberty and property were secured to everyone. It appears in the awful threatnings denounced by the prophets against the enslavers and oppressors of mankind; and which have been terribly executed. It appears in the whole strain, spirit, and tendency of the doctrine and religion taught and inculcated throughout the scriptures; which is to promote the practice of goodness, righteousness and truth, with all other divine and social virtues; and to dissuade men from all acts of injustice or unkindness, whereby the rights or liberties of any might be violated. It appears further, from express directions and exhortations to Christians, that they stand fast in their liberty, and be not entangled with a yoke of bondage; nor be the servants of men; nor call any man master upon earth; nor exercise lordly dominion over one another. Finally, it appears from the example of Christ, and the apostles, prophets, and holy men, whose characters and conduct are recorded for our imitation; who spoke and acted with the most ingenuous freedom, and most reverse to a base servile spirit. These hints might be copiously illustrated from the scriptures, 1 which might be both instructive and entertaining. But I must wave it.—
But this call to liberty, which we are now considering, may be understood to import God’s giving us the ACTUAL POSSESSION of, as well as a right to this invaluable privilege. And here this divine goodness deserves our grateful notice, that, through the kind and wonderful disposals of providence, mankind enjoy so much liberty. For though it is a melancholy truth that there is much tyranny and oppression in the world, and all are more or less entangled with yokes of bondage in some kind, and are not so free as they ought to be; yet it must also be acknowledged, that as every degree of liberty which men enjoy, is the gift of God, so there are none but have a share of this sweet blessing: and indeed the greater part enjoy considerable degrees of it.—Notwithstanding the despotic claims of tyrants, we see that their pernicious and oppressive power is restrained by God in ways innumerable. These fierce beasts are chained, their horns are shortened, their mouths muzzled, and they are diverted from their purposes. By this means men often enjoy no small share of liberty, even under those forms of government which are most unfriendly to it.
It is, however, to be observed, that as God has a sovereign right to deal out his own gifts in what measure and proportion he pleases, so he calls different men to different kinds and degrees of liberty. Though the natural rights of men may, in general, seem much alike, they being, in this respect, “all FREE and EQUAL;” yet it is in different degrees that they are permitted to use them. According to the different civil constitutions which men are under, their civil liberty is larger, or more restricted.—And, indeed, under every form of government it is necessary that some ranks and denominations of men should be allowed more ample civil privileges than others. And as to Christian liberty, this is the peculiar right and privilege of the disciples of Christ: no others have any lot or portion in this matter. And though all Christians are free indeed, and are by the special grace of GOD, entitled and admitted to the liberties and privileges of his heavenly kingdom; yet all do not enjoy them in like measure: nor is the liberty of any perfect in this world; but is more or less entangled and restrained by the power of sin and Satan, and the men and things of the world. It will, however, gradually work itself clear of all these clogs; and our call to the glorious liberty of the children of GOD, will, in the heavenly state, have its full effect.
As it is a great happiness to a people when their civil constitution and laws are favorable to civil and religious liberty; so there is perhaps no part of the world more happy, in this respect, than these United State, or that have been called by Divine Providence to the possession and enjoyment of such a degree of liberty as we have been.
If what has been offered under this first head should seem too long, abstruse, and speculative, I will endeavour to make some atonement by being shorter, plainer, and more practical in what remains.
OUR SECOND GENERAL POINT is, “That they who are called to liberty should be careful not to abuse it for an occasion to the flesh.” They should not run wild because they are free; or take encouragement to indulge themselves in a lawless and licentious temper and practice.
It is a great evidence of the weakness and folly of men that they, in general, can no better bear that state of freedom to which they are called; and when they have such a price in their hands, they so seldom use it wisely and soberly, and to advantage. Their lusts and passions are ready to break out into wild excesses when they find themselves free from outward restraints. The apostle, well aware of this danger, has left this caution in the text, “use not liberty for an occasion to the flesh.” And St. Peter also speaks to the same effect; “As free, but not using your liberty for a cloak of maliciousness.” We are pleased with the thought of being free; but how often do we shew that we have not a heart rightly to improve our privileges? When we get the helm into our own hands, what wild courses do we often steer! When we find ourselves at liberty to direct our steps, how prone are we to turn aside into crooked paths!
We cannot therefore be too much on our guard against these licentious abuses: for, besides our liableness thereto, it should be considered that they are highly criminal. When we make an ill use of liberty, we shew ourselves most unworthy to have it, and deserve to have our talent taken from us. It is ungrateful to GOD, and injurious and uncharitable to men. It turns our glory into shame, and exposes to reproach that perfect law of liberty by which we profess to be governed.
The public abuse of liberty draws after it also a train of the worst consequences. It is, we may say, “the root of all evil.” It makes our privileges become our grievances, and turns our blessings into curses: yea, it destroys liberty itself, and is an inlet to tyranny and slavery. True liberty is a tender thing: it languishes and dies under licentious abuses. Rulers, by abusing their liberty, betray their trust; and their authority degenerates into tyranny. And when subjects abuse their privileges, and become disorderly, ungovernable, undutiful, factious, and irreligious, their social union is greatly weakened, and they suffer the worst effects of slavery, while they have only an empty shadow of freedom. It is true virtue, and religion, and subjection to the laws and ordinances of GOD, that can only preserve the liberty of any people. Without this, declarations of rights and forms of government are vain: And I know not whether it be not better for a licentious people to be under a despotic government than any other. Such a people may well expect to come under such a government, as the natural and penal effect of their vices—Thus it befell the Israelites as they had been forewarned: “That if they would not serve the Lord they should serve their enemies, who would put a yoke of iron on their necks.”
No less prejudicial is the abuse of religious liberty to the spiritual interests of the Christian church. From this source an inundation of infidelity, and manifold corruption in doctrine, discipline, worship, and practice, with most uncharitable contentions, and schisms, have issued, which have made terrible havoc in God’s heritage. Hence—But I must leave it to my hearers to pursue these reflections. The evils flowing from this source are so many, that it is impossible to give a detail of them.
For the like reason I can only suggest a few short and general hints, respecting the several ways in which we might be in danger of abusing our liberty; a point highly worthy of special attention, and which I had thought to have considered more particularly: But on such a subject one would hardly know where to stop. I shall therefore only say, we should take heed that Liberty of thinking for ourselves, or the right of private judgment become not an occasion of infidelity, or skepticism, or of our being carried away with unsound doctrines, and our minds corrupted from the simplicity that is in Christ. Liberty of speaking our thoughts must not be abused to the dishonor of God, and religion and virtue; to the encouragement of vice, or hurtful errors; to the detriment of the commonwealth; or to the injury, grievance, or scandal of anyone. Liberty of conscience must not be abused into a pretence for neglecting religious worship, prophaning God’s Sabbaths and ordinances, or refusing to do our part for the support of government and the means of religious instruction. In a word,–as we would avoid the abuse of liberty, let us all take heed that we use it not irreligiously, by transgressing God’s commands, or by neglecting or prophaning his worship and ordinances: nor undutifully, by refusing due honor and subjection to rightful authority, in families, churches or commonwealth: nor injuriously, unkindly, and uncharitably, to the wrong, the damage, the grief and offence of our brethren: nor inordinately, exceeding the bounds of moderation, sobriety and expediency, even in things that are in themselves lawful.
As a preservative from these, and all other abuses, let it be our care thoroughly to imbibe the spirit of the gospel, “that perfect law of liberty,” and have our sentiments, our temper, and manners, formed by its divine doctrines and rules. Let us cherish in our hearts the fear and love of God, with that benevolence and charity which is the fulfilling of the law, and which only can effectually correct the inordinacy of those selfish affections which are the malignant root of these abuses. And, to add no more, let it be our care to understand, distinctly, the nature and extent of our liberty, and of our duty, in their connection and consistency with each other; and that our freedom can no otherwise be maintained and exercised, so as to be any real privilege, than by our being the servants of God, and “by love serving one another.”
This was the THIRD POINT contained in our text, viz.—That it is our duty, and no infringement of our liberty, to serve one another in love. Though God has made us free, yet it is no disparagement to be, in a liberal sense, servants to each other: nay, it is our honor to be so-this gives true dignity to men of the highest rank. It is a very honorable character given to David, a great and excellent King, that he SERVED his generation by the will of GOD—And a far greater King, even David’s Lord, and the heir of all things, when he assumed our flesh, and dwelt among us, “came to minister,” and “was with us as one that serveth.” We ought, as the apostle directs to “be all of us subject one to another.” Rulers, as has been observed, are all of them FELLOW SUBJECTS with other members of the civil body, and hold their authority under the state. They who exercise the highest ordinary powers of government do it as the trustees and servants of the people; and it is their duty to serve the Commonwealth faithfully, and not tyrannize over any. And it is no less the duty of everyone, whatever his rank may be, to perform the services properly incumbent on him, with like fidelity. But as the duty of mutual subjection was considered at large upon the last anniversary of this kind, I shall insist no further upon it.
There is one thing, however, our text suggests, relative to the mutual service required of us, which should not be passed over unnoticed: and that is the principle by which we are therein to be moved and actuated. “By love serve one another.” Love must be the vital spring to put every member of the body in motion, and set the whole system at work in a circulation of services, and then they will be all free. We act most freely when we are prompted by love. If we have a sincere and warm affection one to another, our services will not be performed with slavish reluctance, but in the full enjoyment of liberty. A ruler, or a subject, who is of a truly public spirit, who tenders the interest of his fellow-citizens, and sympathizes with them in their joys and sorrows, will rejoice in an opportunity of serving them; nor will he grudge the pains it costs him. Love makes his services easy, pleasant and free: and he never enjoys his liberty more to his own satisfaction, than when he is most engaged in the service of his generation.
The REFLECTIONS with which it is time to close this discourse must be confined to the present occasion.
We in this land have great reason to bow our knee before God in humble thankfulness that he has called us to liberty. He has not only given us a right to natural and civil liberty in common with others of our fellow men, but has also given us the possession of this invaluable blessing, and that in such a degree as few in the world are favored with.—It is an happiness almost peculiar to these United States, for an enlightened people to have the opportunity of deliberately forming and freely choosing the plan of government under which they are to live. And though we do not presume to say that there is nothing amiss or defective in our civil constitution; (it is the prerogative of God alone to have his work all perfect) yet the form of our government, and spirit of our laws are, to speak modestly, favorable to the free enjoyment of our natural rights, so far as can consist with our political union, and the interest of the commonwealth. And we should be unthankful to GOD and man, not to be sensible of, and own the wisdom and fidelity of those who had the chief hand in this important and arduous work. Besides the ample civil privileges which are secured to all orders of citizens, we rejoice to find that the right of enslaving our fellow men is absolutely disclaimed. That inhuman monster SLAVERY, which has too long been tolerated, is at length proscribed, and is no longer suffered to lie with us. And it is devoutly wished, that the turf may lie firm upon its grave. The rights of conscience also, in matters of religion, are strongly guarded, and the door is happily shut and fast barred against ecclesiastical establishments by human laws, which have done so much hurt in the world. Everyone is now fully at liberty to worship GOD in the way which he judges to be most acceptable to him, while he demeans himself as a good citizen. Nor should we forget our Christian privileges in having the ordinances of the gospel administered among us, which we may with all freedom attend upon for our spiritual edification, if it be not our own fault. Add to this the sovereignty and prerogatives of FREE AND INDEPENDENT STATES, which at length are acknowledged and solemnly recognized as belonging to us. How much reason have we to account ourselves happy that our lot has fallen to us in pleasant places, and we have so goodly an heritage. Blessed are our eyes which see the things we see, and our ears which hear the things we hear. And blessed be the Lord who hath visited and redeemed his people; who hath called them to liberty, and grante4d them the blessings of peace, that we, being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life.
And is it not then our duty to stand fast in this liberty to which GOD hath called us? We should shew ourselves most unworthy of our birthright, if, like Esau, we should sell it for a contemptible price; nay, if we should sell it at any rate. Liberty is a pearl of too great price to be bartered. We may fitly accommodate the words of Solomon; “She is more precious than the rubies; and all the things thou canst desire are not to be compared to her. Length of days are in her right hand, and in her left are riches and honor. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her; and happy is everyone that retaineth her.” We have done ourselves great and lasting honor by our brave, vigorous, and, by the blessing of GOD, successful and effectual defense of our civil liberty. Though in respect of right, we were free born, as every man is; yet it is with a great sum that we have obtained the possession of this our inheritance, clear of the encumbrance of being dependent on, and subject to the control of foreign power. To secure the continued enjoyment of the prize which has been won with so much expense of blood and treasure, is surely an object worthy of the attention of everyone. And we can do nothing better for this purpose than to make it our most serious care to use our liberty aright, that is, piously, equitably, charitably, and soberly; and that we abuse it not for an occasion to the flesh.
This caution against the abuse of liberty ought to sink deep into our hearts; for here seems to be our greatest danger. Our conduct, at the time when attempts were made to wrest our privileges from us, is a witness for us, that we were not insensible of the value and importance of them. By the blessing of Almighty GOD our struggle is now happily terminated, and we are now unbuckling the harness, having accomplished our warfare with desired success. WE ARE A FREE PEOPLE. We have maintained our claim to liberty effectually against those who disputed it; and have indeed more liberty than we at first thought of claiming. And if we are so wise and sober as not to abuse it, we trust in God that we shall be happy ourselves, and leave this fair inheritance to succeeding generations. But we flatter ourselves, if we think that our having legal securities of civil and religious liberty will ensure our prosperity. Nay, if our privileges are licentiously abused, we shall have no solid advantages of them, but they will rather prove, as was said, intolerable grievances. The name itself of liberty has been reproached, I had almost said blasphemed, on account of these abuses, which have given occasion to some to call it a popular idol. And we shall make an idol of it indeed, if it draws away our hearts from the service of God, and emboldens us to strengthen ourselves in wickedness, and bless ourselves in our own hearts, saying, we shall have peace though we walk in the imagination of our hearts.” That people only can be truly free and happy who have the Lord for their God, their law-giver, and king; and who demean themselves as his obedient servants. O that there were such an heart in us, that we might fear the Lord, and keep all his commandments always, that it might be well with us, and with our children forever.”
Our honored RULERS will consider themselves, as, under God, the guardians of this PRECIOUS DEPOSITUM, which divine providence has put into our hands. In this light we view them, and not with an evil eye of malignant jealousy, as those who would willingly rob the commonwealth of its crown, or steal the jewels out of it; that is, abridge our privileges, to extend their own prerogatives. As the places of highest authority are disposed of by the free suffrage of the people, they are to be considered as marks of great confidence in the wisdom and fidelity of those whom they call to fill them; and as public testimonies to their merit. Nor will they take it amiss to be stiled the servants of the people; but will accept the title as it is meant, for a title of distinguished honor. For it holds equally true in a free commonwealth as in the church, that “He who is greatest, is most eminently servant of all.”
We have confidence in our civil fathers, that their upright and faithful endeavours will not be wanting to secure and perpetuate the blessings of peace and liberty, which God hath given us, and to promote the true interest of this people; and that their integrity will preserve them and us. While the measures of righteousness are faithfully observed in their administrations, we doubt not but that they will, by the blessing of God, be crowned with good success. “Unto the upright ariseth light in the darkness,” to direct, cheer, and comfort them, in their greatest difficulties and straits. It is “by righteousness that the throne of government is established, and the nation is exalted.” And indeed the grand secret of political wisdom is to maintain a steady, thorough and untainted integrity: a secret hidden from those serpentine politicians, who think it necessary to turn aside into crooked paths to compass their designs. Unfair artifices and intrigues may sometimes answer a present turn; but they do more hurt than good: they breed worse distempers than they remedy or prevent. Whatever designs cannot be carried by fair measures, had better not be carried by fair measures, had better not be carried at all. God will curse that policy which sets the rules of righteousness at defiance. If this sentiment should be ascribed to the simplicity of one who is unexperienced in the affairs of the world, it may be confirmed by the attestation of the great HARRINGTON, who says, “That the pretended depth and difficulty in matters of state is a mere cheat. From the beginning of the world to this day you never found a commonwealth where the leaders having honestly enough wanted skill enough to lead her to her true interest, at home and abroad.” And, that I may not seem to have gone beyond my own line, a yet greater authority may be adduced; even that of the wise and inspired king Solomon, who says, “He that walketh uprightly walketh surely; and the integrity of the upright shall guide him.”
Alas! for that people whose rulers think it can be good policy to break over the sacred rules of justice. We hope in God that the conduct of our public affairs will never fall into the hands of those who are given up to such an awful infatuation. If indeed we could persuade ourselves that the world was governed by chance, such a strict adherence to these rules might not seem needful, or fit to be insisted on. But under the government of a righteous GOD, we may be sure that unrighteous measures can never be for the true interest of a people. It is the blessing of GOD that must render the means successful we make use of to answer our ends. What madness then must be in their hearts who imagine that GOD will annex a blessing to the presumptuous transgression of his own laws!—It is ordered indeed for the trial and discipline or virtue, that it should sometimes have to struggle with great difficulties and opposition, which might be avoided if we would let go our integrity: but the avoiding these difficulties in this way, will, without fail, run us into much worse ones. The advantages of unrighteousness are dearly bought. If our country, nay, if the world can no otherwise be preserved than by violating the rules of truth and righteousness, IN THE NAME OF ALL THAT IS SACRED LET IT SINK. But while the throne of GOD stands unshaken, we may trust in him, and not fear that we shall ever be losers by our fidelity and obedience to his laws.
That corrupt craft, and those cunning contrivances, which politicians have often had recourse to in state affairs, when they were resolved to carry a favorite point at any rate, have been the disgrace of policy, and the pest of states. They who turn aside into these crooked ways, will soon find themselves in a perfect labyrinth. Tricking will soon sink a man’s credit and reputation, and lose him the confidence of mankind, which is of the utmost importance in order to a successful prosecution of designs of public concernment. Unfair artifices are an insult upon the moral government of GOD, who knows how to take the wise in their own craftiness and turn to foolishness the counsels of the Ahitophels, who applaud themselves most in their skill and address.
It may well discourage wise observers from attempting to promote the public interest by iniquity, that such attempts are constantly found to be of unhappy and pernicious consequence. The laws by which GOD governs the world must be quite altered, the course of nature must be reversed, before it can reasonably be hoped that unrighteous schemes will operate for the real advantage of a people. And it is the fervent wish of those who have the true interest of their country most at heart, that there may be a full and fair experiment made what effect a strictly righteous and equitable administration of government will have upon the national interest. And they have raised expectations, that in that case we should soon see our public affairs in a situation much to our satisfaction and honor, and the honor of virtuous policy, which would appear in its proper dignity after such a triumph over its intriguing rival. The eyes of the world are turned to observe our conduct at this important period, which will be likely to fix the stamp of honor, or the brand of infamy, on our national character. We hope our rulers will not be less tender of the honor of the commonwealth than of their own, or that of their families: and that they will not give occasion to any to apply to them what has been observed by some, “That such deeds have been often done by bodies or communities of men, as most of the individuals of which such communities consisted, acting separately, would have been ashamed of.” And it is also to be remembered (which ought much more to move us) that the eye of the great KING OF NATIONS is upon us to observe whether we will be obedient to his laws: and he is, as it were, saying to us in the words of the prophet, “Prove me now herewith, whether I will not open you the windows of heaven, and pour you out a blessing.”
As for those who sneer at righteous policy, integrity and public spiritedness, and who represent all men as being alike perfectly selfish, I shall only say, that if the picture of mankind which they give us was taken from their own hearts, we will not dispute their skill in drawing, but will own it may be a striking, yea, a shocking likeness of the persons who sat for it. But let them go—My honorable hearers know, as every honest man does, that there is such a thing in the world as integrity, and virtue, and public spirit, and that it is no hypocritical pretence.
As righteousness is the root and bias of liberty, I have not, I hope, wandered from my subject in inculcating a due regard thereto in the administration of government. And it is also hoped that the freedom of speech which has been used on this occasion, (a freedom which the presence of those before whom it has been taken, has no tendency to check, but rather to inspire and animate,) will not be deemed an abuse of liberty. But if more has been said than may be thought needful, or if any expressions should seem to warm or bold, they will I hope, be candidly imputed to an honest zeal for public virtue, and for the liberty, the interest, and the honor of my dear country; and to an earnest and inexpressible desire that this vast political structure, which to the wonder of the world has rose so suddenly as a temple of liberty6 in North-America, the building of which has been carried on so far with such happy success, may receive the finishing touch to the utmost advantage, and may stand as a glorious and lasting monument far more grand and magnificent than MAUSOLEUMS, PYRAMIDS, OR TRIUMPHAL ARCHES.
The present state of our affairs is such as calls for the utmost attention of our civil rulers, and affords them uncommon opportunities for services of the most important kind. It is, I think, needless, and might seem presumptuous, for me to go into a detail of those objects which claim their special attention: their own more just, penetrating, and comprehensive views, will readily suggest the vastness of their trust, in having the care of the liberties and properties, the religion and morals, the means of education and literary improvement, of this people; besides such regulations as are necessary to maintain and strengthen that connection between the several parts of this united system of states, which is of so much importance to the welfare of the whole. We are not insensible of the difficulties they have to struggle with,–and sympathize with them on that account. But these should rather animate than discourage them. THESE ARE THE TRIALS AND PROOFS OF VIRTUE, whereby it is distinguished from counterfeit pretences, and is found unto praise, and honor, and glory. If they are faithful they may expect to displease some: but they will have the applause of their own consciences, and of the best friends of their country: their children will rise up and call them blessed, and GOD himself will think on them for good. “The armour of light” will repel the darts of calumny which may be thrown at them. They will only need to stand forth in open day. The light will render them invulnerable; and their being known will be their security.—And GOD forbid that any of us should be backward to support them in their faithful endeavours, or that we should cease to pray for them, that GOD would be with them: that their hearts may be encouraged, and their hands strengthened with a double portion of his spirit: that they may be inspired with the wisdom, integrity, fortitude, and unfainting resolution necessary to prosecute and accomplish their designs for the public good. “We wish them a blessing from the house of the Lord; yea, we bless them in the name of the Lord.”
This day may well be accounted the day of the gladness of our hearts. We enjoy, at length, the blessings of peace and liberty:–Blessings,–for which, saints, now with God, have earnestly prayed—heroes, of glorious memory, have fought and bled—and patriots have worn out themselves with care, travail and exertion. The joy of reaping the harvest which has been sown and watered with so much tears and blood, is reserved for us. This day, UNITED AMERICA sees the issue and fruit of her travailing throes, and is satisfied. The fight of so sweet and lovely a birth, comforts and rejoices her, after her agonizing labor.
This day, we have the happiness to see our CONGREGATION, even the legislative assembly of the commonwealth, established before the Lord—our NOBLES from among ourselves—and our GOVERNORS proceeding from the midst of us. We view this august body as representing the whole republic, vested with its majesty and authority; the distinct branches of which unite and concentrate in the Governor, the common representative of the whole state. As his EXCELLENCY and his HONOR are here present, it would seem scarce decent for us to give them their due encomium, or to express freely how worthy we esteem them of the pre-eminence to which they are advanced; but their continued and often repeated election to the highest seats in the Commonwealth, speaks louder and more significantly than words can, the peculiar esteem and confidence of the people, and in such a way as leaves no suspicion of flattery.
We regard his EXCELLENCY in particular, as most eminently authorized to act as the guardian of our rights, and take care that the Republic receive no detriment. His prerogatives and powers we consider as a wise provision for our security against the pernicious effects of that narrow policy which may prompt some to aim at serving their own particular connections in ways prejudicial to the general interest, or injurious to other parts of the state—Nor do we wish that the due exercise of these powers and prerogatives should be cramped or discouraged; but that they be exerted with all freedom and firmness for the good of the people, whenever it shall be needful. It is, we doubt not, his sincere aim to improve those talents with which GOD has distinguished him, in promoting the true interest of the Commonwealth, and of the United States.—May he have the sublime satisfaction of seeing the accomplishment of his wishes, and the success of his endeavours, to serve his generation.—And the honorable COUNCIL will, we trust, be always ready to assist and co-operate in these arduous and important services, with their wise, upright, and faithful advice.
The honorable SENATORS and REPRESENTATIVES of the Commonwealth, who sustain and exercise so great a share of its authority, and in whom the people repose so much confidence, will not take it amiss to be reminded of the expectations and just claims of the State, that its interests be faithfully attended to and pursued by them, not only in the elections of this day, but in all other matters on which they may afterwards have occasion to act. Their views will be as extensive as the field of service they have before them; and not only the interests of their particular constituents, but that of the whole Commonwealth, yea, of the whole United States, will be duly regarded in their deliberations and resolves—liberality of sentiment, love to their country, a truly public spirit, with untainted, unshaken integrity, will give dignity to their proceedings, and throw light upon their paths: whether they consider themselves as the ministers of God, or the trustees of the people, they can no otherwise support the dignity of their character, or answer the just expectations of God and man, than by a faithful discharge of the duties of their station; nor should it be forgotten that all mankind of whatever rank, must another day stand before an impartial tribunal, where an account will be taken how every talent has been improved, and a recompence will be adjudged to everyone according as his work shall be. Happy then will he be beyond expression, who has maintained his integrity in a corrupt and ensnaring world; who has kept “a conscience void of offence towards GOD and towards man;” who can hold up his face before the Judge and say, “Remember, O Lord, how I have walked before thee in truth, and with a perfect heart;” and who will receive from him an answer of acquittance and approbation, “Well done good and faithful servant, enter into the joy of thy Lord.”
Will this grave and venerable audience bear with me while AI add one reflection of general concernment;–that if we would enjoy true liberty, we must not only maintain our civil privileges, and guard against a licentious and malicious abuse of them, but it is above all things necessary that we be delivered by GOD’s special grace from the bondage of guilt, and the slavery and service of sin and Satan, and that we be called effectually to the spiritual freedom of the children of GOD. Little reason shall we have to boast of liberty, or bless ourselves in our external privileges, if we are the ignominious servants of corruption. This spiritual liberty, Christ has obtained for all his true disciples: and it can no otherwise be enjoyed by any of us, than by taking his yoke upon us, learning of him, and continuing in his word”—Then shall “we know the truth, and the truth shall make us free indeed.” It is the true Christian alone who is the LORD’S FREE MAN, and a denizon of the new Jerusalem. An honor and privilege to which we cannot maintain our claim, unless we realize our profession of Christianity, by serving the Lord Christ with all good fidelity, and serving one another in love. Be this the object of our greatest care and ambition. We may then with hope and earnest expectation, wait for the day of our complete redemption. The GRAND JUBILEE will at length be proclaimed by the sound of the Arch-Angel’s trumpet, which will call the sons and heirs of GOD to the CONSUMMATE LIBERTY of his heavenly kingdom, and induce them to the inheritance incorruptible, undefiled, and that fadeth not away, reserved for them.
May this be the lot of us all, through the grace of GOD our Saviour.
John Lathrop, also spelled Lothrop, was born in Norwich, Connecticut. He graduated from Princeton in 1763 and began working as an assistant teacher with the Rev. Dr. Eleazar Wheelock of Lebanon, Connecticut, at Moor’s Indian Charity School. He studied theology under Dr. Wheelock (who later founded Dartmouth College) and became licensed to preach in 1767, ministering among the Indians. In 1768, he became the preacher of the Second Church of Boston, but as Boston was central in the rising tensions and violence with the British leading up to the American War for Independence, he relocated to Providence, Rhode Island. When the Founding Fathers declared independence from Britain in 1776, Lathrop returned to Boston. When Dr. Pemberton of New Brick Church was taken ill, Lathrop was asked to become the assistant to the pastor. When Pemberton passed away a year later, Lathrop became pastor of New Brick Church but also retained the pastorate of Second Church, merging it into New Brick in 1779. Lathrop remained pastor until his death from lung fever in 1816. He had served as President of the Massachusetts Bible Society and the Society of Propagating the Gospel in North America, and he was also a member of the American Academy of Arts and Sciences and the American Antiquarian Society. Numerous of his sermons were published, including the following one delivered on December 15, 1774.
A
DISCOURSE
PREACHED,
December 15th 1774.
Being the Day Recommended
By the Provincial Congress,
To Be Observed
In thanksgiving to God for the Blessings
enjoyed; and humiliation on account of
public Calamities.
By
JOHN LATHROP, A. M.
Pastor of the Second Church in Boston.
A
DISCOURSE,
FROM
PSALM CI. I. I will sing of mercy and judgment: unto thee O Lord will I sing.
AUTHORIZED by a divine precept, 1 and excited by the feelings of gratitude, the inhabitants of these northern provinces, have made it their constant practice, to meet in their religious assemblies, at the close of the year, and devoutly offer unto the Lord, their sacrifice of praise and thanksgiving.
When the fruits of the earth are gathered in, and we are furnished with provisions for an expensive winter season, nothing can be more proper, than for a people professing godliness, to unite in paying their thankful acknowledgments to the father of the universe, for the expressions of his goodness.—And we rejoice, that the representatives of this Province, who, in the present distracted state of our public affairs, have been consulting the most proper ways to recover and secure our invaded liberties, were not unmindful of the blessings we receive from God almighty; but have invited us to observe this day of general thanksgiving.
But although we have much reason to bless the Lord, for the many expressions of his goodness, through the course of the last year, it is proper, even on this day of festivity, “to humble ourselves before God, on account of those sins, for which he hath suffered our present calamities to come upon us, and implore the divine blessing, that by the assistances of his grace, we may be enabled to reform whatever is amiss, that so God may be pleased to continue to us the blessings we enjoy, and remove the tokens of his displeasure.” 2
The exercises of this day, will therefore be different from what have been usual; and I could think of no passage of scripture, more suitable to place at the head of a discourse, in which we are to have respect, both to the blessings of divine providence, and the public calamities which have befallen us, than the words of David, which have now been read.
A celebrated commentator on the text, has the following observations;–“When God in his providence exerciseth us with a mixture of Mercy and Judgment, it is our duty to sing, and sing unto him both of the one and the other: We must be suitably affected with both, and make suitable acknowledgments of both.” Agreeable to the Chaldee paraphrase,–“If thou bestowest mercy upon me, or if thou bringest any judgment upon me, before thee, O Lord, will I sing my hymns for all.” 3
Let me then ask your attention, while I mention some of the blessings which God is pleased to bestow upon us; and take notice of the principal calamities, which, in righteous Judgment, he has suffered to befall us.
You will be sensible, the time allowed the preacher on a day of thanksgiving, will not admit of an exact enumeration, either of the Blessings bestowed upon us, or the calamities under which we suffer; we must therefore confine our attention to those which are confessedly of the most importance: But should I a little exceed the limits commonly observed on these Occasions, the nature of the subject, I hope, will be an apology for me.
All who possess their belief of the holy Scriptures, will be free to acknowledge, the mercy of God revealed in the gospel, demands our first, our principle attention.
Such is the darkness of the human mind, that had not the children of men, been favoured with the light of divine truth, they would never have found the say to glory. But the father of the universe, in compassion to the human race, exposed to misery, in consequence of the spread of moral evil through the World, was pleased to give his Son, that whosoever believeth on him should not perish, but might have eternal life.– 4 The day-spring from on high hath visited us, to give light to them that sit in darkness, and in the shadow of death, to guide our feet into the way of peace.-—We have reason to join with the angels, and multitude of the heavenly host, ascribing glory to God in the highest, that on earth there is peace, and good will towards men.5
The mercy of God revealed to a guilty World, in the gift of his Son Jesus Christ, will claim an everlasting tribute of Praise.—How deplorable would our condition have been, had the author of our existence, seen fit to leave us to the power of those lusts, which war against the Soul.– 6 Satan, the enemy of all good, was able to seduce our once innocent parents from their loyalty, and render them obnoxious to the wrath of their creator.—And had not Jesus Christ who is stronger than the strong man armed, and is able to subdue all things to himself, 7 undertaken the work of redemption, none of our guilty race, could have entertained a hope of future happiness, or even of life from the dead.
But by the gospel of the grace of God, life and immortality are brought to light.—By the gospel we are made certain of a future state; and the author of our Salvation, has not only suffered for our offences, and rose again for our justification, but clearly pointed out the path to heaven.
We have reason to be thankful, that notwithstanding, all our unworthiness, the gospel is continued among us, and we have liberty to worship our creator, according to the dictates of conscience, without disturbance or molestation.
Many have endured the greatest afflictions, and suffered the most cruel death, not only under pagan Monarchs, and the influence of Romish inquisitions, but under the arbitrary government of tyrants, who in ages past, disgraced the throne of Britain.
Not to mention persecutions in foreign countries, or look back to the ages of darkness and gross ignorance, in our own nation, and in the short time which past between the restoration of Charles the IId, and the glorious revolution, besides many that were inhumanely murdered, five thousand Protestants died in prisons, on account of their religion. 8
But while multitudes have suffered, because they did not choose to submit to unscriptural usages, or attend to modes and forms of human invention, we have enjoyed full liberty of conscience: In no part of the world has the right of private judgment, in matters of religion, been more sacredly maintained, than in America.
In some provinces, all sects and denominations, professing Christianity, Roman Catholics not excepted, are freely tolerated.
In those provinces where the church of England is established by law, dissenters are allowed their own forms of worship; but required indeed, as in most parts of the world, where a form of worship is established by authority, to pay their proportion towards the support of the established clergy.
And in these northern provinces, where the order and discipline, which have generally been observed in the congregation or Presbyterian churches, are favoured with an establishment, dissenters from our worship and discipline, are not only tolerated, but upon their professing to be of other denominations, they are excused from bearing any part of the ministry, and form of worship established by law. 9
Such tenderness to our brethren who differ from us in their sentiments with respect to the modes of worship, or the discipline of the church, is much to the honour of this and the other New-England Provinces.
As the blessings of the gospel, and the privileges of a religious nature which we enjoy, are exceeding precious, we ought to remember them with gratitude, and render to the Lord the warmest affections of our heart for the continuance of them.
We have reason to be thankful “for the smiles of divine Providence upon us with regard to the seasons of the year, and the general health which has been enjoyed.”—God has smiled on the labour of the husbandmen through the course of the year: He has been pleased to grant those showers of rain, and kind influences of the Heavens, which were necessary to perfect the fruits of the earth. Our markets are filled with a variety of provisions; and notwithstanding the multitude of strangers among us, we cannot complain that the necessaries of life are sold us at an extravagant price. 10
We have been visited with no uncommon sickness in this Town, or through the land. This pestilence has not walked in darkness, nor has the destruction wasted at noon day.—Such indeed is human frailty, that every year we must expect to bury some of our friends and valuable acquaintance: But we have reason to be thankful, when mortal diseases have not been general.
“And in particular”, we have reason to be thankful, “from a consideration of the union which so remarkably prevails, not only in this Province, but through the continent, at this alarming crisis.”
It must be acknowledged, America never saw a day so alarming as the present—The unhappy controversy which now subsists between Great-Britain and these Colonies is more painful than any of the distressing wars we have formerly been engaged in.—When the Savages annoyed our infant settlements, or those who we used to consider as natural Enemies threatened to invade us, duty and interest pointed us to the means of safety.—Our young men offered themselves freely to engage in the defence of their country; and being succeeded by Heaven, victory from time to time, crowned their endeavours.—
But when the parent State is contending with us, nothing but the last extremity,–nothing but the preservation of life, or that which is of more importance Liberty, can ever prevail with us to make resistance.
We glory in our attachment to the House of Hanover.—We consider Britain as our native land.—We shall therefore bear much, we shall suffer many hardships, before we can entertain a single wish to the disadvantage of our brethren on the other side the Atlantic.—We never will rebel against the Sovereign of the British dominions.—However provoked,–however oppressed,–however threatened with Slavery and wretchedness, we will never be excited to any other resistance, than what the impartial world shall Judge absolutely necessary to our own defence.
Britons and Americans, subjects of the same Crown, connected by the ties of nature, by interest and by religion, maintained the most perfect harmony, and felt the purest joy in each others happiness for more than a hundred years: And would to God, that harmony had never been disturbed!
But by reason of false, and injurious representations which were made by some, from whom indeed we might have expected better things, a system of government, not long since, was formed for the colonies in America, too degrading and oppressive for British Subjects, quietly to bear.
The Parliament of Great-Britain, some years ago, passed an Act, declaring “That his Majesty in Parliament, OF RIGHT, had power to bind the people of these Colonies by Statutes IN ALL CASES WHATSOEVER.”—“The import of the words above quoted, needs no discant: For the wit of man, cannot possibly form, a more clear, concise, and comprehensive definition and sentence of slavery, than these expressions contain.” 11
In this light was the declaratory Act viewed by Americans in general.—And by several Acts which have passed since, the inhabitants of these colonies have been confirmed in their apprehensions, that the Government at home, had determined to treat them, not as obedient children, but rather as Servants; and let them know that they held life, and property, and whatever is dear to them, at the pleasure of masters three thousand miles distant; on whose ambition they can have no check, on whose power they have no control.
Alarmed it may well be supposed the Americans were, and not doubting but their gracious King would hear their Petitions, and deliver them from their gracious King would hear their Petitions, and deliver them from their troubles, they addressed the throne in the most humble and dutiful manner; but their Petitions were rejected, and treated with contempt. Arbitrary measures were taken to prevent the complaints of the injured and distressed from reaching the Royal ear.—“Assemblies have been frequently dissolved, contrary to the rights of the people, when they attempted to deliberate on grievances.” 12
“The attacks on our rights were incessant”: Not satisfied with taking away our money, in such quantities, and for such purposes as they pleased, the Parliament proceeded, in direct methods, to invade our Charters, and threaten us with transportation to Great-Britain, in order to be tried, on supposition any resistance should be made, to what the Americans might consider as intolerable oppression.
“Hard is our fate, when, to escape the character of rebels, we must be degraded into that of slaves: As if there was no medium, between the two extremes of anarchy and despotism, where innocence and freedom could find repose and safety.” 13
Such were our sufferings, particularly in this Province,–such our fears, and such the apprehensions of all America, that it was judged expedient a Continental Congress should be convened as soon as possible to take our public grievances under consideration, and point out the most proper means of redress.
Deputies were accordingly chosen by the several colonies from New-Hampshire to South-Carolina.—They entered upon the important business to which they were appointed, as it become men professing the religion of Christ.—They made their humble addresses to the Lord of the universe for the influences of his Spirit, to lead them in a safe path, succeed their endeavours to extricate an injured people from their present difficulties, and lay a foundation for lasting tranquility, both in Great-Britain and America.—Many prayers were made for them in our respective churches, and by serious people in their private retirements.
The members who met in that illustrious Assembly, were men of the first character in the several provinces: Men who best understood the rights of America, and were best able to judge what measures would be most proper for the inhabitants in general to adopt, in order to recover and secure them.
After Solemn deliberation on the important subjects which lay before them, they came to a result, which has been made known to the World, and with which you are all acquainted.—We have much reason for thankfulness that the members of the Congress were so remarkably united.—Those among us who wished the late oppressive acts of parliament to be carried into execution, were free to declare, the Colonies would never unite, and endeavoured to make us believe, the Gentlemen who were chosen to represent the several Provinces, were of sentiments extremely different from each other. Had the Congress dissolved without forming any general plans, or had the members been greatly divided in their opinions, it would have discouraged the friends of Liberty, and perhaps given a fatal turn to our public affairs: But their Union has not only expressed the Union of their constituents, but had an happy influence to establish many in their friendship to the American cause, who were before, wavering—Their doings will, as they most certainly ought to, have the force of laws.—The man that ventures to rise in opposition to them, opposes both the wisdom and strength of this amazing continent; and certainly no man in his senses will act so foolish, so desperate a part.
The penalty to be inflicted on such, if any such there should be, as in contempt of the American Association, determine to pursue their own private emoluments, regardless of the public good, is not immediate death, but it must be confessed, it is very little short of it.—You will allow me to repeat some parts of the resolves which declare it.—Whenever it shall appear to the Committees which are, or may be chosen in every county, city, and town, for executing the plans of the continental Congress, that any person within their respective limits, has violated the Association, the truth of the case is to be published,–“To the end, that all such foes to the rights of British America, may be publickly known, and universally contemned as the enemies of American Liberty; and thenceforth we respectively will break off all dealing with him or her.—And we do further agree and resolve, that we will have no trade, commerce, dealings or intercourse whatsoever, with any Colony or Province in North-America, which shall not accede to, or which shall hereafter violate this Association, but will hold them as unworthy of the rights of freemen, and as inimical to the liberties of their Country.”
Who would not dread such a punishment, as much as any temporal evil that can be mentioned?—To cut off from the privileges of human society and lie exposed to universal contempt, is next, if not equal to being cut off from among the living.—People may affect to sport with popular resentment as much as they please, when they have a few companions to flatter and encourage them; but when that punishment, which they may ridicule at a distance, or think little of in its beginnings, falls upon them in earnest, they must have fortitude more than human, to support long under it.—A man of any tender feelings will be unhappy, when he knows a few of his acquaintance are offended with him; how wretched must he then be, who is assured the resentments of almost this whole continent, are raised against him, and that there is no town or village that he can visit, on business, or for amusement, without being exposed to the indignation of the inhabitants!
I have dwelt the longer on this particular, because it appears to me of singular importance.—The union which remarkably prevails through the Continent, at this alarming crisis affords great encouragement, and requires our thankful acknowledgments to almighty God.
It is our duty, as we love righteousness,–as we love peace,–as we love our Country,–as we love the parent state,–ourselves and millions of unborn posterity, it is our duty, to do all in our power, to strengthen and perpetuate, this union.—And was I not sure, you are ready even of yourselves, I would urge you my friends and fellow citizens, by arguments which influence my own mind, “To abide by and strictly adhere to the Resolutions of the continental Congress, as the most peaceable and probable method of preventing confusion and bloodshed, and of restoring that harmony between Great-Britain and these colonies, in which we wish might be established not only the rights and liberties of America, but the opulence and lasting happiness of the whole British Empire.” 14
I CANNOT finish this part of the discourse, without mentioning another reason the inhabitants of this Town in particular have for thankfulness, which, is a consideration of the unexpected liberality of our brethren towards us, since the Port has been shut up, by which thousands were reduced to poverty and distress.
Our condition would have been calamitous beyond expression, had not the hearts and the hands of our Brethren been opened to assist us, when suffering in the general cause.
We thank our generous benefactors: We thank the Father of the universe, for enabling and inclining them to do so much for us: And we thank those worthy Gentlemen, who cheerfully devote a great part of their time to take care of the money and provisions which are sent in from various parts, and make distributions to the needy among us, for no other reward, than the consolation of doing good.15
Thus have we attended to some of the blessings God is bestowing upon us in the course of his providence, which furnish us with proper reasons for praise and thanksgiving.
But as we are called, by the alarming situation of our public affairs, to sing of the judgments of the Lord, as well as of his mercies, we shall now, agreeable to the method proposed, take notice of the calamities which God has suffered to befall us.
The calamities to which we are more especially called to give our attention, are those which arise from “the present controversy between Great-Britain and the colonies.”
We are unhappy in being represented to the parent state as factious,–impatient of government, and wishing for independence; when “we can safely appeal to that Being, from whom no thought can be concealed, that our warmest wish, and utmost ambition is, that we and our posterity may ever remain subordinate to, and dependent upon our parent state. This subordination our reason approves, our affection dictates, our duty commands, and our interest enforces.”16
Great-Britain is possessed of a naval power, able to protect our trade, and guard our coast against a foreign enemy: And the colonies produce almost every article necessary to support the parent state in her present greatness, and add unspeakably to her future glory.
A CELEBRATED author, writing on the advantages which would naturally result from the happy connection between Great-Britain and the colonies, was no fatal interruption to prevent, has the following elegant and striking expressions.—“The immense advantages of such a situation, are worthy the closest attention of every Briton. To a man that has considered them with attention, perhaps it will not appear too bold to aver, that if an archangel had planned the connection between Great-Britain and her colonies, he could not have fixed it on a more lasting and beneficial foundation, unless he could have changed human nature.—An Alexander, a Caesar, a Charles, a Lewis and others have sought through fields of blood, for universal empire. Great-Britain has a certainty by population and commerce alone, of attaining to the most astonishing and well founded power the world ever saw. The circumstances of her situation are new and striking. Heaven has offered her glory and prosperity without measure. Her wise ministers disdain to accept them—and prefer” 1718
Since advantages of the most important nature might be derived to both countries were they to be perpetually united in affection, as they are in interest, how ardently is it to be wished, no unhappy controversy had arose between them.—But a controversy now subsists, which has a threatening aspect on America, and Great-Britain herself.
Many calamities are already felt, more and greater are much to be feared.—Instead of mutual love, and a desire of each others greatness, mutual jealousies are strongly exercised: The unfailing consequence of which will be, mutual endeavours to prevent each others interest. A principal of self preservation, that law of nature, which has an uniform influence on the children of Men, will excite them to wish the diminution of that power which they suppose, is at present engaged against them, or in some future time may rival them. And what they wish they naturally express, and will pursue in every measure that promises success.
And can it remain a matter of uncertainty, whether many in Great-Britain are jealous of the increasing greatness of the American interest, and wish to check the growth of the colonies, when we are told what opposition was made to the settlement of a new Province by a late minister of State.—When we hear another minister declaring he will lay the Americans at his feet.—When we hear with Application to one of the largest and most important Towns on the continent, “delenda est carthago”19 “We know how acceptable to many an earthquake would be to sink some of the colonies in the Ocean.—That we are thought too numerous. And how much it would be judged for the interest of Great-Britain, if a Pestilence should sweep off a million and a half of us.” 20
If Great-Britain is jealous of the increasing interest of the colonies, no doubt she will exert her power to check their growth, or her policy to draw off their riches as fast as they acquire them. And from the measures which have been pursued, with unremitting zeal for several years past, the Americans are made to believe, that Great-Britain does not wish the Colonies to make further advances towards “powerful States.”—The business then is to embarrass new settlements,–to lay such burdens on the colonies now planted as to prevent emigrations to them from the crowded parts of Europe, and establish such laws as shall render, not only the money, but the persons of Americans, the property of the British Parliament, or of the crown. 21
And should I say, this business has been earnestly pursued, “since the close of the late “war”, I should have the authority of the greatest and best men in the nation,–I should have more than nine-tenths of America to support the assertion.
The execution of this business has given rise to the calamities, we are this day called to lament.—The time would not allow us to go into a very particular consideration of the calamities we now feel, together with those which we tear may be permitted to fall upon us: Let it suffice to mention those which most sensibly affect us.
Several laws, have of late been enacted by the Parliament of Great-Britain, for the express purpose of raising a revenue in America. Had hose laws been executed according to their original design, the natural operation of them, would have constantly weakened the interest of the people in general, by giving their wealth to the servants of the crown.—Had those laws been regularly executed the servants of the crown, would have had it in their power, either to riot on the spoils taken from the honest and industrious, or accumulate to themselves great riches. The body of the people, being oppressed, would in time be obliged to sell their lands, and other estates, and content themselves, if contentment be possible in such a state, to be the slaves of imperious lords, on whom, hard necessity had taught them to depend, for their bread.—And should they, remembering their former happy circumstances, grow uneasy and factious, a standing army, supported by money taken from them, would be ready to humble, or destroy them.—Figure to yourselves all the calamities which are felt by the inhabitants of France and Spain, or other parts of the World where despotism is established, and I will be bold to say, we could have no security against calamities equally great, unless in the virtue of the reigning Prince, were the laws which have been passed, with respect to America, since the last war, fully carried into execution.
If the British Parliament, may “of right,” without our consent, “give and grant” any particular parts of our property, for any particular purposes, they may the whole: They say with equal pretentions to right sell our persons as slaves to what masters they please. For “Liberty, Life, or Property, can, with no consistency of words or ideas, be termed a right of the possessors, while others have a right of taking them away at pleasure.” 22
That such laws have been enacted, and that any of them are now in force, we consider as a calamity, and lament that God has in judgment, suffered it to befall the American colonies.—The laws now referred to, have already done unspeakable damage. The struggles which have been made by administration to enforce them, and by the Americans in opposition to them, have not only kept the whole continent in a ferment, but created such an alienation of affections, and unhappy jealousies between the two countries, as we have reason to fear, will never be wholly removed.
It is a calamity that the parliament have resolved, “That colonists may be transported to England, and tried there upon accusations for treason,–or concealments of treasons committed in the colonies.”—Should any unhappy Americans be accused of treason, and prosecuted according to this act, a severe punishment would necessarily be inflicted on them, before it could be determined whether they were guilty or not.
It is a calamity that the Roman Catholic religion is established through the vast province of Quebec, when, as a writer observes, “The abject of the bill, is to cut off all liberties of the rest of the colonies.” 23
Should that vast country which is now taken into the province of Quebec, be filled up with roman Catholics, who are by their religion unfriendly to protestants, and especially to dissenters, it may be in their power, assisted by the Indians to do unspeakable damage to the other colonies. We may easily conceive it will be extremely difficult for Protestants, who now have possessions in that part of the world, to live quietly, or for others to settle where the established religion teaches its professors, that they may violate the most solemn engagements with heretics, and exterminate them from their country when it can be done with safety.
We view it as a calamity, that, by the Lords spiritual, that venerable Bench of protestant Bishops, a warm opposition was not made to a bill brought in to establish a Religion in the most important colony of his Majesty’s dominions, which has disgraced humanity, and crimsoned a great part of the world, with innocent blood.
By the part which the venerable seat of Bishops took in the Canada act, the unparalleled sufferings of our ancestors, by the influence of some protestant Bishops, 24 in former Reigns, are brought fresh to view: And we cannot but apprehend, a foundation is laid, for like ecclesiastical tyranny, at least, in the province of Quebec, should a prince of arbitrary sentiments, hereafter be placed on the throne.
We view it as a calamity, that our most gracious King was pleased to give his royal assent to the Canada Act, by which he has grieved the greatest part of his faithful subjects.—But I forbear.—That unfortunate Prince, who was obliged to fly from Great-Britain, to make way for the Hanoverian succession, was charged among other things, with promoting the Roman Catholic Religion—May the reign of our present rightful Sovereign be long and happy.—May he ever enjoy the full confidence, and affection of all, and especially of his protestant subjects.
We view it as a calamity, that the Parliament have passed an act to alter our ancient method of appointing Juries.—With a Governor and Council entirely dependent on the crown: With Judges and Sheriffs dependent on the Governor, and all entirely independent on the people, we cannot suppose there is provision for the impartial administration of justice: But we have the greatest reason to fear, should any Americans be so unhappy, as to be brought into dispute with crown officers, or any, who on account of their good disposition towards some late acts of Parliament respecting the Colonies, are called friends of Government, a jury returned by such sheriffs, would be under an influence, extremely threatening to the lives and liberties, of such unfortunate subjects.
The noble Lords who entered their dissent, have given a reason, which has respect to this part of the Act for regulating the government, sufficient to convince every mind capable of seeing the force of argument, and is worthy to be writ in letters of gold.—They dissent,–“Because the Governor and Council have the means of returning such a Jury, in each particular cause, as may best suit with the gratification of their passions and interests. The lives, liberties and properties of the subject are put into their hands without control, and the invaluable right of trial by jury is turned into A SNARE FOR THE PEOPLE, who have hitherto looked upon it as their main security against the licentiousness of power.” 25
We view it as a calamity that the British Parliament have lately passed “an Act for regulating the government” of this Province, by which the most important rights of our character are violated, and the way is prepared for exercising an arbitrary and despotic government over us.
Attempts to execute this act have already flung the Province into great disorder.—The inhabitants consider their charter, granted on the faith of Kings, as sacred, and they cannot be prevailed with, either by flattery or threats, to give it up.—Those Gentlemen who have accepted the place of Counselors on the new plan, are viewed as unfriendly to our constitutional liberties:–Our Courts of Justice are shut up: And we are nearly reduced to a state of nature,–In short we have no security for life, or property, or any of the blessings of society, but from the virtue and resolutions of the inhabitants in general.
“To change the government of a people”, says the Bishop of St. Asaph, who is an honour to the sacred order, and an ornament to human nature,–“to change the government of a people without their consent, is the highest and most arbitrary act of sovereignty that one nation can exercise over another. The Romans hardly ever proceeded to this extremity, even over a conquered nation, ‘till its frequent revolts and insurrections, had made them deem it incorrigible.—The very idea of it implies a most total and abject, slavish dependence in the inferior state.”
That great and good man well knew, that attempts to change the government of this province, would be productive of the utmost confusion:–“It will make them mad”.
The noble Lords, who opposed the bill for regulating the government of this Province, entered their dissent,–“Because, say they, we think the appointment of all the members of the Council, which by this bill is vested in the crown, is not a proper provision for preserving the equilibrium of the colony constitution. The power given to the crown of occasionally increasing and lessening the number of the council on the report of governors, and at the pleasure of ministers, must make those governors and ministers masters of every question in that assembly, and by destroying its freedom of deliberation will wholly annihilate its use.”—
But the calamities arising from the unhappy controversy at present subsisting between Great-Britain and America, with which we, the inhabitants of this town, are most sensibly, and in a peculiar manner affected, are yet unnoticed.
When we look back, on our once happy state, and compare the blessings of peace and plenty, which we freely enjoyed, with our present distresses, “the tears are on our cheeks”. “How doth the city set solitary that was full of people! How is she become as a widow! She that was great among the nations, and princess among the provinces, how is she become tributary! 26
The God of nature has taught us by the situation and uncommon advantages of this place, that it was designed for extensive business: And here our fathers planted themselves, that they and their posterity might prosecute those branches of trade and merchandise, which give riches and strength, to nations and states.—And this, for many years, has been the peaceful residence of commerce and wealth.
What joy have we felt to see this capacious and safe harbor, white, with the canvass of our own ships, or of foreigners who came to exchange their treasures, for the commodities which we had to spare.
But how affecting is the change; How gloomy is the present appearance!—Look to our port, and you see it blocked up with British Ships of war—No vessels of trade are allowed to enter this harbor.—Commerce which gave wealth to many, and the means of a comfortable subsistence to thousands, has now ceased.—The well built wharfs are either left naked, or lined with transports, which have been employed to bring the King’s troops to this place.—Stores which were designed for merchandise, are, either unoccupied, or strange to relate!—turned into barracks!—Our public streets,–our most pleasant walks are filled with armed soldiers.—The only avenue to the town by land is fortified on each side, with heavy cannon, and strongly guarded day and night.—In short, all things wear the shocking appearances of war: Of war, not with the natives of the wilderness, or those foreign enemies with whom we have formerly engaged with success.—But,–how shall I speak?—Of war between Great-Britain and the colonies!—Between fellow subjects!! Between brethren!!!
But why these strange appearances? Why is the power of Great-Britain so unnaturally directed against America?—Why is this Town filled with troops? Why is this port blocked up, and the trade of the place ruined?—certainly we must have been guilty as a people of the most daring crimes.—Nothing less than an open and generally avowed rebellion against the best of Princes, one would think, could justify such treatment.—Have we been thus guilty?—Are we, thus charged?—No.—What then is our crime?—It is not pretended to be any more than a trespass, committed by some unknown persons, on private property.—Because a number of people, we know not who, destroyed some cargoes of East-India Tea, this whole community has been condemned, without trial, and is this day suffering in a manner that can scarcely be paralleled in the history of the world.
It is supposed by the rigorous manner in which the port act is executed, poverty, distress and calamity, are brought on 30,000 souls. 27
Other calamities might have been mentioned, and those we have taken notice of enlarged upon, did the time admit.—You will just allow me to say, should the British administration determine fully to execute the laws, of which we complain: Or in other words,–should the prime minister determine to LAY THE AMERICANS AT HIS FEET; and should the new parliament grant supplies for that purpose, we have yet to fear the calamities of a long civil war: For, from the spirit now raised through this continent, and the firm union which subsists, it may be presumed he struggle would be obstinate.
Americans, who have been used to war from their infancy, would spill their best blood, rather than “submit to be hewers of wood, or drawers of water, for any ministry or nation in the world”. 28
But we hope in God, and it shall be our daily prayer, that matters may never come to this.—We hope some wise and equitable plan of accommodation may take place.—For the salvation of the parent state, as well as of these provinces, we sincerely hope the measures, with respect to America, adopted by the last parliament, and pursued with vigour by the ministry, may be essentially altered by this.
We hope the rights and liberties of the colonies may be established on a solid and immoveable basis: And that this Town may emerge from its present distressed and most calamitous state, and be a more prosperous, more rich and happy place than ever yet it has been.
Let us then humble ourselves before God on account of our sins: Let us reform whatever is amiss,–“That so God may be pleased to continue to us the blessings we enjoy, and remove the tokens of his displeasure, by causing harmony and union to be restored between Great-Britain and these Colonies, that we may again rejoice in the smiles of our sovereign, and the possession of those privileges which have been transmitted to us, and have the hopeful prospect that they shall be handed down entire to posterity, under the protestant succession, in the illustrious House of Hanover.”29
8 See the History of England during the Reigns of the Stuarts.
9 The following extract from an Act “passed by the Great and General Court” of this province, “to exempt the People called Quakers, and Antipedobaptists, from paying Taxes for the support of Ministers settled by the Laws of this Province, and for the building and repairing Meeting Houses or places of public Worship,” may serve to evince what was said above with respect to religious liberty, and the tenderness which is exercised towards such as dissent from the mode of worship and discipline established by law. Be it enacted by the Governor, Council, and House of Representatives, that none of the Persons who are either of the Persuasion of the People called Quakers, or Antipedobaptists, who allege a scruple of Conscience as the reason of their refusal to pay any part or Proportion of such Taxes, as are from time to time assessed for the Support of the Minister or Ministers of any Church settled by the Laws of this Province, shall have their Polls or Estate, Real or Personal in their own Hand, and under their actual Improvement; taxed or assessed, in any Tax or Assessment hereafter made for the raising any Monies towards the Settlement or Support of such Minister or Ministers, nor for building or repairing any Meeting-House or Place of public Worship, or be obliged to collect any Taxes granted for the purposes aforesaid.
And to the intent that it may be better known who are to be exempted by this Act.
Be it enacted, That no Person in any Town, District or Precinct in this Province, shall for the future be esteemed or taken to be of the Persuasion of the People called Quakers, or Antipedobaptists, so as to have his, her or their Poll or Polls, or any Estate to him, her or them belonging, exempted by virtue of this Act from paying a proportionable Part of the Ministerial or other Taxes in this Act mentioned, but such whose Names shall be contained in a List or Lists taken and signed by three Members of some Quaker or Antipedobaptist Society or Congregation, who shall be chosen by said Society or Congregation, who shall be chosen by said Society or Congregation for that purpose; one whereof to be the Minister where there is any, who shall therein certify for substance with respect to the People called Quakers in the form following, viz. We the Subscribers being chosen a Committee by the Society of the People called Quakers, who meet together for religious Worship on the Lord’s Day or first Day of the Week in (blank space) to exhibit a List or Lists of the Names of such Persons as belong to said Society or Congregation, do Certify, that (blank space) do belong to said Society or Congregation, and that they do frequently and usually when able attend with us in our Meetings for religious Worship on the Lord’s Day or first Day of the Week, and we verily believe are of our Persuasion.
Dated Signed A. B., C. D., E. F.; Committee.
And with respect to the Antipedobaptists in the words following, viz. We the Subscribers being chosen a Committee by the Society of the People called Antipedobaptists, who meet together for religious Worship on the Lord’s Day in (blank space) to exhibit a List or Lists of the Names of such Persons as belong to said Society or Congregation, do Certify, that (blank space) do belong to said Society or Congregation, do Certify, that (blank space) do belong to said Society or Congregation, and that they do frequently and usually when able attend with us in our Meetings for religious Worship on the Lord’s Day, and we do verily believe are, with respect to the ordinance of Baptism, of the same religious Sentiments with us.
Dated Signed A. B., C. D., E. F.; Committee.
Which Certificate so signed, the said Committee shall cause to be delivered to the Town, District or Precinct Clerk respectively, where such Person or Persons contained in such List or Lists dwell or have Estates liable to be taxed, on or before the first Day of September Annually; and the Clerk on receiving such Certificate, shall enter the same at large in the Town, District and Precinct Book in his keeping, with the time when the same was delivered to him, and shall deliver an attested Copy of such Certificate and the time when the same was delivered to him, to any Person desiring the same, receiving therefor, four Pence only, which Copy shall be received as Evidence on any Tryal respecting the Taxing the Persons whose Names are contained in said Certificate for any Ministerial Charge or Charges, or for building or repairing any Meeting-House.
10 The following Regiments are now Stationed at Boston, and at Castle-William.—Fourth Battalion of the Royal Regiment of Artillery.—Fourth (or King’s own) Regiment.—Fifth Regiment.—Tenth Regiment.—Eighteenth (or royal Irish) Regiment. Twenty-Third-Regiment, Or royal Welch Fusileers.—Thirty-Eighty Regiment.—Forty-Third Regiment.—Forty Seventh Regiment.—Fifty Second Regiment.—Fifty Ninth Regiment.—Sixty Fourth Regiment.—Sixty Fifth Regiment.—We have also the following large Ships of War,–Preston, of 50 Guns. Somerset, of 68. Asia, of 64. Boyne, of 64: Besides a number of smaller Ships and other armed Vessels; together with the Transports which have been employed to bring Troops to this unhappy Metropolis.–
11 See the Pennsylvania Instructions to their Representatives.
13 Essay on the constitutional Power of Great-Britain over the Colonies in America.
14 See the Address of the Provincial Congress, presented to the several Ministers of the Gospel in this Province.
15 Some evil minded persons, have wickedly insinuated, that the Committee, with whom the donations are entrusted, and by whom they are distributed to such as stand in need, take pay for their trouble, or they would never devote so great a part of their time to the service.—This insinuation is equally false and malicious.—Those respectable Gentlemen have indeed the thanks of the public, and the blessing of many ready to perish; besides which they neither have nor wish for any reward—is it not base and cruel then, to insinuate, as some have done, that they pay themselves out of the charities which were designed for the immediate sufferers.
But some people have a scurvy trick of lying, to support a certain interest, and if possible injure those who are most faithful and unwearied in the service of their country.—But great is truth, and it will prevail.
16 Essay on the constitutional power of Great-Britain over the colonies in America, p. 52.
19 Which is to be interpreted, let Boston be demolished. The sage advice of Mr. Van a member of the late parliament.
20 Essay on the constitutional power of Great-Britain &c. p. 61.
21 “The authority of Parliament, has, within these few years, been a question much agitated; and great difficulty, we understand, has occurred, in tracing the line between the rights of the mother country, and those of the colonies. The modern doctrine of the former is truly remarkable; for though it points out, what are not our rights, yet we can never learn from it, what are our rights. As for example—Great-Britain claims a right to take away nine-tenths of our estates—have we a right to the remaining tenth? No.—To say we have, is a “traitorous position”, denying her supreme legislative. So far from having property, according to these late found novels, we are ourselves a property”.
See Essay &c. p. 33, 34.
22 See Essay &c. 41. See Locke on Government. Chap. V. “What property have they in that, which another may by right take, when he pleases to himself?” Mr. Pitt’s Speech.
23 The Canada Act has met with some small advocates in these parts, who pretend the roman catholic religion is not established by it; and that nothing more is designed by that part of it which has respect to religion, than a confirmation of what was stipulated by the treaty of peace.—But what say the Grand American Congress to this matter?—“In the session of Parliament last mentioned, an Act was passed, for changing the government of Quebec, by which Act the Roman Catholic religion, instead of being tolerated, as stipulated by the treaty of peace, is established.”
The Earl of Chatham has declared, that by the Canada Act, popery is established: And Lord Lyttleton, in his Letter to the above-mentioned Earl, does not deny that the Roman catholic religion is established in the Province of Quebec, but endeavours to defend the whole Act, without exception.—After having said, “The Canadians are “above one hundred thousand, the English not more than two thousand men, women, and children.” And that the legislature was therefore to consider whether the law and government ought to be adapted to the many or the few,” he goes on, to consider that part of the bill which has respect to religion; and says,–“The best distinction I know between establishment and toleration is, that the greater number has a right to the one, and the lesser to the other. The public maintenance of a clergy is inherent to establishment; at the reformation, therefore, as much of the church estates as were thought necessary for its support were transferred to the protestant church, as by law established. Surely then when the free exercise of the national religion was given to the Canadian nation, it could never b understood that they were to be deprived of their clergy; and if not, a national provision for that clergy follows of course.”’.—What we have here quoted from his Lordship’s Letter, is sufficient to shew, that he not only considered the Canada Act as establishing the Roman catholic religion in that country, but that he supposed the British Legislature, acted a wise and equitable part in so doing.—But his Lordship’s reasoning does not carry with it the fullest conviction.—Suppose, by a strange Jesuitical influence, in some future period, more than one half the inhabitants of Great-Britain should be converted to the Roman catholic religion, would the legislature be bound in duty to establish that religion, and only tolerate Protestants?—It must be so, it seems, if the best distinction between establishment and toleration is, that the greater number has a right to the one, and the lesser to the other.
Wise legislative bodies, will examine the nature and doctrines of a religion, before they favour it with an establishment; If they find the doctrines of any religion are contrary to that the holy Scriptures, and are persuaded that it is, in its nature, unfriendly to the safety and happiness of the community, certainly they will not establish it, although, the greater number, (of the community) may, at present, be fond of it.—
Let us hear what the learned and pious Bishop Burnet has said of Roman Catholics, and their religion.—“It is certain, that as all Papists must, at all times, be ill subjects to a protestant Prince, so that is much more to be apprehended, when there is a pretended Popish heir in the case.”—“learn to view popery in a true light, as a conspiracy to exalt the power of the clergy, even by subjecting the most sacred truths of religion to contrivances for raising their authority, and by offering to the world another method of being saved, besides that prescribed in the gospel.—Popery is a mass of impostures, supported by men, who manage them with great advantages, and impose them with inexpressible severities, on those who dare call anything in question that they dictate to them.”
Bishop Burnet’s History of His Own Times. If the Roman Catholic religion is what the good Bishop has here declared, is it not astonishing, that any Protestant can plead for its establishment! For a British legislature to tolerate such a religion, is as much, one would think, as they could do consistent with their duty to God, and to that constitution of civil government, which they are bound to maintain.—
It may be said a religion is established, where there are laws for the support of it.—Thus is the church of England established in a great part of the British dominions.—Thus are the congregational order and discipline established in this Province, and thus is the roman catholic religion established in Canada.
24The high Church party says Bishop Burnet, have all along been unfriendly to the government established on revelation principles: They have not been wanting to reproach those who were of moderate sentiments, and abuse the dissenters,–Why? Because moderate church-men and Dissenters in general, have been friends to the rights of mankind, and honest enough to oppose Tyrants in church and state. I would here beg leave to insert a paragraph from a Pamphlet which fell into my hands since this discourse was delivered, called, An address to Protestant Dissenters of all Denominations &c.—“The measures that are now carrying on against the North-American colonies are alone a sufficient indication of the disposition of the court towards you. The pretence for such outrageous proceedings, conducted with such indecent and unjust precipitation, is much too flight to account for them. The true cause of such violent animosity must have existed much earlier and deeper. In short, it can be nothing but the Americans (particularly those of New-England) being chiefly dissenters and whigs. For the whole conduct of the present ministry demonstrates, that what was merit in the two late reigns, is demerit in this. And can you suppose that those who are so violently hostile to the offspring of the English dissenters, should be friendly to the remains of the parent stock? I trust that both you and they will make it appear, that you have not degenerated from the principles and spirit of your illustrious ancestors, and that you are no more to be outwitted or overawed than they were.”
25 Much to our purpose is the following extract from Doctor Pettingal’s celebrated Enquiry into the use and practice of Juries among the Greeks and Romans.
“The privilege that every Englishman enjoys of having his person and property so far secured, that no injury, under pretence of law can be done to one or the other, but by the consent and approbation of twelve men of his own rank, is the greatest happiness that can belong to a subject, and the most valuable blessing that can attend society; for by this means the poor stands in no fear of oppression from his governor or powerful neighbour; and the hands of the great are tied up from disturbing the public by making inroads upon the ease and property of individuals below them.—So that the powers of each, in their respective stations, are hereby happily directed to carry on one and the same end, the peace, order, and good government of the whole.”
In another place the same great Man writes,–“The trial by Jury was founded on liberty, and contrived both in the Grecian and Roman polity, as a guard and protection of the lower people, against the power and arbitrary judgments of their superiors.”—And again, “Civil liberty, being thus, both in Greece and Rome, founded in equality, that is, a joint power and participation of enacting and executing laws, we hence see the reason why the trial by our equals, the legale judicium parium suorum, makes so great a figure in the character of English liberties; for while we are bound by no laws but those we consent to, and suffer no judgment under those laws but by the approbation of honest men of our own rank and condition, who have no interest in injustice, but an expectation of the same candor and integrity in us upon some other occasions, where perhaps we may be a jury on them or their affairs, there is no danger of being ruined and undone by arbitrary laws, or oppressed by the partial determination of a corrupt Judge. This was the liberty and happiness that arose from the equality which was the foundation of the Greek and Roman constitution, and is the very spirit and life of our own.”—p. 8. In Preface, I. 25, & 26, in the Enquiry.–
27 The damages arising from the execution of the Port Act are immense: Supposing 30000 people suffer the loss of 1S sterling per day, one with another; which I believe will be judged far short of what is real, considering the destruction of Trade,–the multitudes flung into idleness,–the useless condition of shipping, Wharfs, Stores, Ware-Houses &c. And the damages the last Six months will be 270000 pounds Sterling.
28 See the address of the American Congress to the People of Great-Britain.
29 See the recommendation from the Provincial Congress for a day of thanksgiving.
Huntington was born in Connecticut, and growing up, his father urged him to a clothier; but Joseph had other plans. He loved learning, and his pastor encouraged him in that pursuit. He entered Yale, graduating in 1762, and shortly thereafter became pastor at First Church in the city of Coventry, where he remained until his death. Along the way, he earned a Doctorate of Divinity from Dartmouth, and became a member of the Board of Trustees at Dartmouth. Several of his sermons were published, including the following one, which was preached in front of the Connecticut Governor and state legislature on May 13, 1784.
It was on this day that long-time Governor Jonathan Trumbull retired from office. He was the only governor of the thirteen states to serve in that capacity throughout the entire War. He probably did more than any other single individual to supply men, munitions, and materials to General George Washington. Washington called him “Brother Jonathan,” and whenever he needed counsel or a listening ear, it was to Governor Trumbull he turned. Trumbull had originally studied for the ministry and had served as a preacher of the Gospel, but when his state called him to the helm of government, he did not refuse. He held that post for fourteen years before resigning at the age of 73.
Why did he leave office? As he told the legislature, he wanted to return to his ministerial studies because “at the evening of my days, I may sweeten their decline by devoting myself with less avocation and more attention to the duties of religion, the service of my God, and preparation for a future and happier state of existence.” Matthew Griswold (an active patriot during the War) became governor on Trumbull’s resignation—a transition that occurred on the day that Huntington preached this sermon to the state governmental leaders.
God ruling the Nations for the most
glorious end.
A
S E R M O N,
In presence of his Excellency, and both
Houses of Assembly.
HARTFORD, May 13th, 1784.
By JOSEPH HUNTINGTON, D. D.
“For the moth shall eat them up like a garment, and the worm
Shall eat them like wool; but my righteousness shall be forever,
And my salvation from generation to generation.”
Jehovah.
At a General Assembly of the Governor and Company of the State of Connecticut, holden at Hartford, on the second Thursday of May, A. D. 1784.
ORDERED, That William Williams, Esq. and Capt. Jeremiah Ripley, return the Thanks of this Assembly to the Rev’d Dr. Joseph Huntington, for his Sermon delivered before the Assembly on the 13th instant, and desire a Copy Thereof that it may be printed.
A true Copy of Record,
Examined by
George Wyllys, Sec’ry.
DEUTERONOMY, xxxii. 8.
When the Most High divided to the nations their inheritance when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel.
JUST thoughts of Deity are sublime and exalted thoughts; such are the sentiments of the great legislator and judge of Israel, in my text, while he has in full view the attributes and character of that being who is over all.
Moses had seen much of the glory of his Maker in Egypt, at the red sea, in the Arabian deserts, especially on Mount Sinai, where his infinite majesty, his awful and endearing glories, beamed forth conspicuous in giving the law. More was then seen of God than ever had been seen before.
This great man having sustained the toils and burdens of an eminent public station forty years; and having conducted the chosen tribes to the borders of the promised land; the divine poem out of which my text is taken, was put into his mouth, and designed for the benefit of the people of God, in every age of the world.
The burden of the song is the infinite rectitude, greatness and glory of God; the exceeding depravity and perverseness of sinful man, the wisdom and blessedness of obedience, and the folly and misery of rebellion against heaven.
In the fourth verse the prophet speaks of the eternal Being in most becoming language. “He is a rock, his work is perfect, all his ways are judgment, a God of truth, without iniquity, just and right is he.”
And in my text three points of doctrine meet our view, and demand our serious attention.
I. All nations of the earth are at the absolute disposal of the Most High, to be divided and separated at his pleasure.
II. His express will that mankind should live on equal terms, as brethren.
III. That all the nations of the earth shall be subservient to his own peculiar nation and kingdom.
These thoughts, with their application, may improve the present hour.
I. All nations of the earth are at the absolute disposal of the Most High.
“When the Most High divided to the nations their inheritance.” Here God appears inhabiting eternity, and having in his own infinite mind a most glorious and perfect plan, relating to all the future inhabitants of the world; the situation, numbers, rise and fall, of the various states and empires that were to overspread the earth.
God determined all these things, in his boundless wisdom and goodness, before he began to operate in his providence; that point in the vast round of eternity cannot be conceived of, when he had not so decreed.
He saw all his works, and all the works and ways of men, the whole business and result of the world, as clearly before he began to create, as he will at the consummation of all things.
What God has determined shall be done, is often in sacred scripture, spoken of in a past tense, as already done; instances in the prophets are many; and the manner of expression is designed to impress our minds with a sense of the divine immutability.—“My counsel shall stand and I will do all my pleasure.” “He ruleth in the armies of heaven, and among the inhabitants of the world, and none can stay his hand.”
What is past we all know to be certain, and what God has determined and foreknown is equally certain. So when future scenes of glory and blessedness to mankind, were opened to saint John, scenes that require many ages for their accomplishment, he that sat on the throne said, “It is done: I am alpha and omega, the beginning and the end.” 1
If any stumble at this part of the divine character, let them remember God is incomprehensible: if any would thence infer that there is no freedom of will, or moral agency in men; no desert of praise or blame; let them look into their own bosoms, and consult the certain feelings of their own hearts.
The divine decrees and certain foreknowledge, are necessary to the perfection of Deity, and perfectly consistent with the entire freedom and moral agency of intelligent creatures; and if men or angels cannot explain all that is connected with these doctrines, it only verifies that we cannot “by searching find out God, or the Almighty unto perfection.” We know not what it is to be God, to think as God thinks and decree as he decrees.
The divine Being in his wise fixed purpose, “divided to the nations their inheritance, and separated the sons of Adam,” long “before he had formed the earth or the sea or the highest part of the dust of the world.”
But before the days of Moses he had in part unfolded his infinitely wise and good purposes, in the movements of his Providence. The world was created and the human kind to replenish it: The garden of Eden was given to them as their inheritance in the days of innocence but for rebellion against heaven they were soon turned out of it.
Nothing but sacred history looks back to this early period, there we find mankind multiplied and spread abroad on the earth, in how many tribes or nations we are not informed; but may argue from the long period of time before the flood, about seventeen hundred years: And the longevity of the people, that a great part of the world might be inhabited.
No doubt the numerous children of Adam were before the flood separated in many divisions and dilated far and wide on the face of the earth.
After the deluge we find the small remains of mankind on the mountains of Ararat, which divine the present empire of Persia from Circassian Tartary, on the north: whence they first moved south-east and lived together in one growing family or tribe about an hundred years.—From whence they journeyed westward as far as the river Euphrates; near the place where the garden of Eden was situate, in quest, it is supposed, of the ancient paradise, but found it was wholly demolished by the flood. Yet vainly fond to build something in imitation of it. They had also the same disposition natural to the nations ever since, viz. to hold together as long as possible and extend one general empire: But he who saw fit to separate the sons of Adam, laid the grand foundation of it, in his Providence, at this time.
For while, on the plains of Babel, they were attempting to “build a city and a tower whose top might reach to heaven” the Almighty confounded their language.
The language of paradise, and that spoken by God’s covenant people to this day, was in all probability the Hebrew tongue: But now the Almighty wholly obliterated from the minds and memories of most of them, that ancient language, leaving only one division of the people to retain it, and impressed on the minds of all the other divisions respectively, a different dialect, which each immediately spoke with the same freedom, with which they before spoke their native tongue.
How many different languages were now given we are not told, nor how many distinct nations or tribes were made in consequence; God meant it to “separate the sons of Adam” 2 and they were scattered abroad on all the face of the earth.
All the languages now in the world were radically contained in the various dialects which God then gave on the plains of Shinar; though with much composition and variation; as no man ever invented a language entirely new, this seems the prerogative of God himself.
And the Most High in rolling on his purposes, has, in every age, made use of this as one great medium, even diversity of language, to make or keep the nations distinct and separate.
But to proceed, infinite Wisdom has many other means, which all co-operate for the same end.
The enormous growth and extent of nations, and empires, has often brought them to division.
So the vast extended empires of Greece and Rome, after covering a great part of the world, broke to pieces under their own weight.
Again God has often made this the event of war foreign or intestine, and many new nations have rose out of blood.
Also, a tyrannical and oppressive spirit in potentates and rulers has often had the same effect.
These have made many people so uneasy as to throw off the yoke of subjection, and set up distinct by themselves. Witness Egypt, in ancient days; the cruel tyranny of the Monarch lost him the best part of his subjects, the people of God, the many thousands of Israel. God’s purpose was fulfilled, as in all things; but the tyranny of Pharaoh was the means.
Witness also the despotic language of that unexperienced young Prince in Israel: No sooner had he answered the supplicating tribes “my little finger shall be thicker than my father’s loins” than a grand division in the nation took place.
Many examples might be adduced; but we have a recent one almost without a parallel. How well connected and quiet was the great British empire, from the accession of the Prince of Orange, till after the death of George the second? And how did every branch of the empire dread the thought of disunion? But, when a British King became a tyrant, and the Parliament a band of despots, and would be content with nothing less than to bind a great part of the empire in chains of perpetual slavery, yea, in all cases whatsoever; when they caused the sea and the waves along our coast to roar with their hostile thunder, and our defenceless towns to flame to the midst of heaven. When they plunged their daggers in the breasts of an innocent people, and called upon us the savages of the wilderness, with all their infernal massacres, our feelings were greatly changed. We once loved Britain most dearly; but Britain the Tyrant, we could not love; our souls abhorred her measures; when matters were pushed thus far, we desisted from all our humble prayers to deaf ears and unrelenting souls. We rose from the dust where we had been long prostrate—our breasts glowed with noble ardor—we invoked the God of our fathers, and we took the field; and we have found that “there is none like the God of Jesurun who hath rode on the heavens in our help and in his excellency on the sky.”
And yet further; God has often made the lawless ambition, and proud aspiring spirit of men instrumental of making new kingdoms, or dividing ancient ones. As in the case of Nimrod, a proud and lawless man; a man of blood in contempt of heaven, “a mighty hunter before the Lord,”3 he soon began a kingdom distinct for himself.
The proud spirit of Jeroboam contributed to the same end, in conjunction with the rashness of the young king and his raw counselors.
Moreover, prospects of gain and worldly advantages, have often laid the foundation of future empire. With these views many times a few adventurous people have emigrated from their native land, and when success has crowned their exertions, and they have so increased in numbers and wealth, and become so favoured with learning, as to be fit for a distinct empire, the event has seldom long delayed.
And, indeed, there is the same reason, and it is equally the design of divine providence, that when any people become adult—are blessed with numbers, wealth, knowledge, and in all regards equal to the management of national affairs, they should then become distinct and independent, as that the branches of a family should be so, when adult and capable to manage for themselves. Successful emigrations are the seeds of future empire.
Add to all these religious persecution, which God has made instrumental of new states and empires. Those who have true religion, prize it far above all sublunary enjoyments; the rights of conscience they hold as their dearest rights; and when they are persecuted and may not enjoy the worship and ordinances of God, as they judge agreeable to his will, they will combine and defend themselves, if in their power, and have a commonwealth of their own, and rulers of their own spirit and principles. Witness the united Netherlands. What floods of trouble and blood did they wade through, much actuated by a sacred regard to the rights of conscience. The great empire of Spain was divided in consequence, and the United Providences assumed sovereign power, with the most happy constitution, perhaps, then in the world.
This hateful persecution led the way to all the growing greatness of the United States of America. The sufferings of our progenitors, many and great, for their religion and strict piety, impelled them to forsake their native land, and all the affluence they enjoyed there; they preferred a waste, howling wilderness, with their God, and his ordinances unpolluted, to all the wealth and splendor of their native Albion. The God whom they served forsook them not; he commanded the deep in their favour, and guarded them from the power of the numerous heathen savages: they made him the glory in the midst of them, and he was a wall of fire round about them. “The wilderness and the solitary place was glad for them, and the desert rejoiced and blossomed as the rose.” 4
Considered as a people, these were the days of our early youth; and in all the great things God has done for us of late, he has remembered us “the kindness of our youth, and the love of our espousals, when we went after him in the wilderness, in a land not sown.” 5
By these, and the like means, the Most High has thus far effected his purpose, and thus all the numerous nations of the earth have been formed:–the temper and the exertions of men concerned, have been, in many instances, very wicked; but God is holy and pure; and when we behold Jehovah taking occasion from the wickedness of men, to accomplish his own most glorious purposes, and display his own character, in the most amiable and astonishing view, who shall not adore him!
II. We next take notice of the manifest will of heaven, that mankind should live on equal terms as brethren.
This is fully intimated in two expressions in the text, the first is, “their inheritance.” Here we behold Deity as universal parent giving portions to his children: He is absolute proprietor, has whatever he pleases to give, and imparts to his great family according to his sovereign good will: What he gives to each nation in the course of his providence is equally theirs respectively, and each individual has his property alike confirmed by the father of all.
An empire, or commonwealth newly formed, hath its own inheritance, all its rights and privileges, as firmly established as the most ancient empire in the world. The inheritance of a small nation is as truly theirs as that of a great one.
The power there is in great and war-like nations to plunder and destroy those that are weak and small, gives them no more right so to do, than the wealth of the rich gives them right to oppress and swallow up the poor that are about them.
Potentates who have, in their ambition, pride, and other lusts, robbed many millions of their substance, in former and later ages, and slaughtered millions more, because it was in their power, have been the most atrocious murderers, the most execrable robbers, and the most horrid wretches that ever disgraced human nature.
The other expression in the text which I have alluded to is this, “the sons of Adam,” all near kindred, of one common nature, children of one father. The Apostle seems to comment on this when he says, God “hath made of one blood, all nations of men, for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation.” 6
Human nature has one common feeling of pleasure and pain, wants and necessities, sorrows and troubles are common, all have a quick sense of injury and abuse, all rejoice in kindness received.
Tyrants bent on slaughter and the misery of mankind, ought to realize that the multitudes they rob and murder, feel plunder and death just as they themselves would were it their woeful lot to fall into such merciless hands.
“Separated the sons of Adam.” Here the branching out of nations, is represented under the idea of the branching out of families; and as an aged parent who is blessed with a number of families, formed out of his own house, calls them all his children, and looks on the whole only as his own family still, tho’ dispersed in several branches. So, in very deed the whole world is but one complicated family.
No parents are so unnatural as to be willing that one of their household should be tyrant and despot over the whole, to vex, oppress, and slaughter the rest at his pleasure; or that the stronger children should be cruel to the weaker.
Had Adam seen all of this kind that has since fallen out in his family, he would have wept more bitterly than the poet feigns, when he saw the Lazar house, with all its dreadful stores of complicated misery,
“Sight so deform what heart of rock could long
Dry-ey’d behold? Adam could not, but wept,
Though not of woman born; compassion quell’d
His best of man, and gave him up to tears.”
Milton
As individuals and families are brethren and neighbours to each other, so are societies, towns, states and nations, and should always act the fraternal part, and the neighbour, with that amiable spirit which Jesus describes in his parable of the neighbour. 7
All are under that divine precept “whatsoever ye would that men should do unto you, do ye even so to them, for this is the law and the prophets.”
It is the law of reason, the law of nature, and enforced by the whole of divine revelation.
However mankind have lost a spirit of love, and whatever hatred they often have to one another; yet they are all very near kindred; and the great parent, who is love “sees and abhors them, because of the provoking of his sons and his daughters.”
There has never been any intermarriage from without the family of Adam, to divide the blood, and make the kindred more distant; the family is now very great, it has many branches, but it is still one, it remains the same; and if we do not feel our connection with all the human kind to be very near, very tender, we are past feeling, and our spirit is opposite to nature, to reason, and to our common father, the fountain of love.
And here again the horrors of wanton, offensive war appear in their proper colour. It is only Cain murdering Abel his brother.
In this men sin more against nature than ever apostate angels did. Well might the poet exclaim,
“Oh! Shame to men: devil with devil damn’d
Firm concord hold: men only disagree.
They live in hatred, enmity and strife,
Among themselves, and levy cruel war,
Wasting the earth each other to destroy.”
But God will bring final glory to himself and his church out of all nations. And here we fall in with the third general head proposed, viz.
III. The divine determination, which shall not be frustrated, to make all nations subservient to God’s own peculiar nation and kingdom.
“He set the bounds of the people, according to the number of the children of Israel.”
Whatever more immediate, or special reference this may have to the situation of the seven nations of Canaan, and adjacent kingdoms, yet no doubt the words have that extensive sense I have intimated; the phrases are wholly indefinite, the nations—the people—the sons of Adam—and the whole analogy of scripture warrants the idea.
God, from eternity, in his most glorious plan, his infinitely kind decree; set the bounds of all nations, with a most tender regard to his own covenant people, in every age, wherever they might dwell, or whatever their number might be; and in his almighty Providence carries the whole into effect.
There are many phrases in sacred scripture which denote the covenant people of God, in one age of the world, as well as in another: In these, and in future days as well as in ages past. Zion, Jerusalem, the seed of Abraham, the seed of Jacob, the children of Israel, and the like, are expressions well known of this import. The children of Israel, and the like, are expressions well known of this import. The children of Israel are the church, the people of God in every age.
Were it not for the concerns of religion and immortal happiness, there would be nothing worthy of God, as the author and disposer, in the creation of the world, or in the kingdom of providence. Separate from any connection with eternal glory, all the mighty movements, and all the glory of the kingdoms of this world are but solemn trifles: But in this connection of great importance.
Immortal happiness is for immortal souls, and not creatures but God himself is their portion. Among the covenant people of God, the way of happiness is displayed, and God exalted in the glory of his grace.
So we find that king that God has set on his holy hill of Zion reigning for his church, “Far above all principality and power and might and dominion, and every name that is named, not only in this world but also in that which is to come: And hath put all things under his feet, and gave him to be head over all things to the church, which is his body, the fullness of him that filleth all in all.” 8
In the context we find “the Lord’s portion is his people, Jacob is the lot of his inheritance.” So God says “I gave Egypt for thy ransom, Ethiopia and Seba for thee,” and speaking of Zion “all my springs are in thee.”
The affairs of the world, in every empire, every place, will finally result in this, “be still and know that I am God; I will be exalted among the heathen. I will be exalted in all the earth.”
Much of the divine conduct in the kingdom of providence is not to be investigated by man: Yet we can easily see enough to illustrate the point now in view; want of time forbids my giving many instances; let a few suffice as a specimen of the whole.
Look back into Egypt in the days of Jacob, and succeeding ages. God had set their bounds not far from Canaan where Jacob dwelt: He had made Egypt in those days superior to any other empire in the world, for power, wealth, arts and sciences. And this with design that they should be an asylum for his covenant people: That there they might be fed in days of famine, and might greatly increase. The great learning of Egypt was for the education of Moses, that he might well sustain the important character afterwards devolved on him. Aaron and other leaders, yea the whole people of God, no doubt, were much the better for the many schools and the learning of Egypt, to sustain their respective characters in the great scenes that were before them. Even the gold of the nation was laid on the tabernacle of the Most High. Their great kindness to Israel, for a time, and their hard dealing afterwards, conspired to advance the interest of the people of God. Again.
The nations situate between Egypt and Canaan, in the way that Israel took, had their bounds for the same end. “He led them forth by the right way, that they might go to a city of habitation.” When the hosts of Israel came out of Egypt they were not acquainted with war; nor had they instruments of war, sufficient to encounter the mighty nations of Canaan; but by fighting their way through smaller opposition, conquering the Amorites and the people of Bashan with their kings, and breaking through other hostile resistance, they became expert in war, and well equipped with swords and bows, helmets, spears and shields taken from their enemies.
These manoeuvres made Joshua a great general, and taught the whole army of Israel all military achievements, and so prepared them to face all the mighty warriors of Canaan in due time, with all the gigantic sons of Anak in their front.
There were many and great miracles we know, in conducting the people of God to the land of promise and their settlement there; but all that might be done for them in the common course of Providence was done in that way: Thus God has ever dealt and ever will.
We may look next into the land of Canaan, and we shall find the Most High planted and supported seven nations there, to cultivate the land and prepare it for his own people, that they might find it a land flowing with milk and honey, and very commodious for their residence. The pious governor of Judea speaking of this, says, “They took strong cities and a fat land, and possessed houses full of all goods, wells digged, vineyards and oliveyards, and all fruit-trees in abundance, so they did eat, and were filled, and became fat, and delighted themselves in thy great goodness.” 9
In the days of David, what vast territory round about had the nations cultivated and made fertile, which that great warrior, at the command of God, brought into the possession of Israel?
In the days of Solomon, how did the nations of the east submit and minister to the people of God?
They have also had protection whence it was not expected. “Let mine out-casts dwell with thee, Moab, be thou a covert to them, from the face of the spoiler.” 10
The vast Persian empire, with Cyrus their renowned prince and general were for the same end. Persia was then mistress of the world, and Cyrus the greatest general in it; all for the people of God, “to say to the prisoners go forth, and to them that sit in darkness shew yourselves.” In this way the church of God was delivered from her Babylonian captivity. And some of his successors did much for their resettlement in the holy land.
The growing greatness of the Grecian empire, in the days of Philip, and more especially in the time of his son Alexander, was ordered in Providence with the same view to favour the cause of religion, and prepare the way for a widespread of divine knowledge. A great part of the world then received law from the Greeks and also their language; a solemn, elegant and copious tongue, most fit for the promulgation of the New Testament. This language was extensive among the nations when the evangelists and apostles wrote. And had it not been for a dispensation of Providence of this kind, it had been impossible, without mere miracles, that the New Testament should have been, in any measure, so extensively read as it was, at the time of its first promulgation.
The greatness of the Roman empire when the Most High placed Constantine at the head of it, is another proof of his regard to his own people; great, very great, were the privileges they enjoyed in the days of that monarch. Though alas in their abundant favours they soon after waxed wanton and apostatized from the way of holiness.
Passing over many examples, I shall add but one more so conspicuous, indeed, that we must not be inattentive to it. I mean the great monarchy of France, great in wealth, power, numbers, and learning. Great and much honoured in the prince that now sits on the throne: All this indeed to protect the rights of mankind, to patronize liberty, and serve the cause of religion in such a day as this. Not only to divide to us our inheritance and separate us from the rest of the sons of Adam, but to promote the glorious cause of liberty and religion among the nations.
In these instances and many more that I would name, would the time admit, we can clearly see the ways of divine Providence, and investigate the footsteps of the Most High; and we may rest fully assured that all other nations from the beginning to the end of the world shall finally appear to have been subservient to the same glorious purpose. And when they have answered this great end they fall and rise no more; but the kingdom of God stands firm on an everlasting basis. As it is written, “The moth shall eat them up like a garment, and the worm shall eat them like wool; but my righteousness shall be forever, and my salvation from generation to generation.” 11
IMPROVEMENT.
From what has been said we learn our duty and interest as a people. We have lately received our inheritance, as a distinct sovereign empire, from the great disposer of all things, and a better God never gave to the sons of Adam; a land as fertile as the land of Canaan, and of much larger extent. He hath given us the best civil constitution now in the world, the same in the general nature of it, with that he gave to Israel in the days of Moses. And it is remarkable that our number of people is about the same with theirs in the days of Moses—i.e. about three millions. Israel had thirteen free independent states, or tribes, one of them, viz. that of Joseph being subdivided: out of these states their supreme Council or general Congress was chosen, by delegates from each, often called their Sanhedrim. Each state managed its own internal police, each had a General Assembly, composed of their best men, at the free election of the people, often called the elders of the tribe: their government was theocratical; so for substance is our free elective government, according to that old maxim, vox populi vox dei. And they had their executive courts and officers in various stations, for substance answering to ours. No matter for the difference of names, titles and phrases, where the substance of things is the same.
We may well argue from the wisdom and goodness of God, that this general plan of government is the most perfect, and best for men, as God himself devised it and give it in the greatness of his love, to his own peculiar people. Had any other been better in the nature of things, God would have given them a different one. So when they rejected it for monarchy, they rejected the wisdom and goodness of God, and were great loafers. They had the light of divine revelation; we in a far more glorious manner. Canaan was their inheritance, Columbia is ours; and our southern dominions cover the same climate in which they dwelt.
Now our great duty and interest is to secure and improve our blessed inheritance, and hand it down to posterity. There is but one way to do this, and that is to keep the commandments of our God. This will secure to us every blessing, and make us “high above all nations,”—“great in name, in praise and in honor;” but if we rebel against God we shall be miserable. We must, above all things, attend to true religion, and practice every moral virtue, even that righteousness that exalteth a nation, and fly from every vice and abhor the ways of immorality.
Our danger at this day lies in that shameful irreligious temper that is too obvious in many—a man that condemns true religion is a disgrace to human nature and a great curse to his country. We are endangered by many vices—injustice and extortion, idleness and luxury, profane swearing, the sure mark of a thoughtless sinner; profanation of the holy Sabbath, intemperance, lasciviousness and wantonness, pride and extravagance, the Lord in his infinite mercy deliver us from all these.
But there is one abominable vice that is so pernicious to us every day, and so immediately threatens us with dissolution and anarchy, that I must bear my testimony more largely against it.
It is that unreasonable, raging spirit of jealousy pointed against all in power, especially against those in the most burdensome and important trusts. Jealousy is the rage and distraction of men, as well in civil as domestic life. We elect all our rulers, and often enough in all reason: we choose such as we esteem men of the greatest wisdom and probity: we have no jealousy of them until we exalt them into office, and burden them with a great weight; then we turn jealous, for no reason but because they are exerting all their wisdom and goodness to pour out blessings upon us, and sacrificing their lives to make us happy. They are as good men after they are in office as before, but we have a very different spirit towards them. Nay, some are not ashamed openly to say, we ought to, we must keep a jealous eye over our rulers in every station in order to secure our privileges; which, by the way, is just as good sense as to say that a woman ought to be very jealous of her husband, that so she may live happily with him, and all domestic concerns may go on in peace.
Our rulers in every station, are open and accountable to their constituents in all they do; and if criminal, are subject to law and punishment, even as any private man, and we may turn them out of office when we please. But still the people will inspect them with a jealous mind, and the certain consequence is, they judge very falsely and abusively of them.
A man under the force of jealousy, never yet judged right in any case, and never can. Jealousy will soon find enough in the most perfect character in the world to make it a very bad one. That old poet who so greatly excelled in his discernment of human nature, has told us the very truth.
“Trifles light as air,
Are to the jealous demonstrations strong
As proofs of holy writ.”
Shakespeare.
Jealousy makes men uneasy with the best administration, and with the best men at the head of it; uneasy with all their rulers do, and they will stone for a good deed as soon as for a bad one. It makes men rebellious, obstinate and heady, and obstructs a multitude of blessings which good rulers are pouring down on the people they love.
We expend much to maintain authority, as indeed they ought to have an honorable support; and would we only let them do us all the good in their hearts, and in their power under God, they would repay us a thousand fold. But what can the good patriots do? First we must be jealous of them, next we certainly think them wicked, and then we destroy their influence and their good names together. Thus we loose our benefit and our cost of supporting them. We bind them hand and foot, and are like a man who should hire a number of the best workmen at a great expence, to build him an house, and as soon as they began to operate with all their skill and fidelity, should load them with chains,–pay might continue, but the work must miserably proceed.
Let our rulers as well as others, be weighed in an even balance: jealousy makes the balance very uneven: let us judge of those in power as well as of other men, with all that charity which the Apostle describes, and which, without solid reason, “Thinketh no evil.”
I am as much engaged for liberty, in the utmost extent of it, as any man on earth; I would have all in power elective by, and accountable to the people; and if in any case criminal, on fair trial, let them not be spared. But this hydra of jealousy and evil surmise, it is not liberty, it is tyranny, it is confusion, it is death. Proud, selfish, wicked men take the advantage of it; they lust for offices, for which they are utterly unfit; but they must first remove those worthy men that hold them: they make or propagate a thousand lies, to stir up the jealousy of the people, enrage the multitude, and clear the seats of honour for themselves. And when such brambles get in power, “a fire soon comes out of the bramble and devours the cedars of Lebanon.”
If this vile spirit may have its full growth and universal sway, we shall soon have few men of wisdom and probity, in seats of honour and trust; and the good will adopt the words of the prophet, and lament over our land, saying “A fire is gone out of the rod of her branches, which hath devoured her fruit, so that she hath no strong rod to be a scepter to rule: this is a lamentation and shall be for a lamentation.” 12 God grant we may e delivered from this iniquity, and all other land defiling crimes, practice every virtue, and serve the God of our fathers with a perfect heart. And shall not all the goodness of God, to our fathers and to us, especially, recent, wonderful favours lead us to repentance, and engage us to universal holiness?
God had determined from eternity to divide us our inheritance, a he hath lately done; his Providence began to operate in the days of our fathers though they had no thought of the result of it.
Thus all those cruel persecutions that were under the kings of the Stuart family, served, in the Providence of God, to bring into this land people of the bet principles and morals; it is especially true of this part of it.
God established a glorious church in a dreary wilderness: and those words in the context are as applicable to them as to Israel of old, “He found him in a desert land, in a waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye.”
Our fathers were men of solid wisdom, piety and virtue, and therefore it was their early concern to promote learning, to establish seminaries, which have been wonderfully blessed for that end; to provide for the support of a learned orthodox gospel ministry, to guard the churches: then Moses and Aaron were brethren indeed, and they went hand in hand, “Thou leddest thy people like a flock by the hand of Moses and Aaron,” our civil constitution was excellent while inviolate. The people amazingly grew, in numbers, and the Most High was their defence in all their perils: he was then laying the foundation for what we now see; and in all the movements of the great and complicated wheels of Providence, as in the high and dreadful vision of Ezekiel the prophet, “a man, that man who is God, fat above upon them,” rolling us into future empire.
With the same view, God has raised up so many statesmen, and military commanders, and so many renowned pillars in sacred characters. And as the time of separation drew near, a spirit of learning, liberty, and a martial spirit greatly increased. The all wise Being knew what instruments would be most proper in every department. For this end our late General was born with all his greatness of soul; called into military service in the days of youth, and trained up with every noble accomplishment. And the hearts of the whole nation wonderfully united in him. Divine Providence ordering all the circumstances of the late war, calls aloud upon us to love and serve the great Ruler of all.
When our tyrannical enemies first attacked us, it was with a force just enough to rouse and invigorate us; but by no means equal to a conquest. Had they fallen upon us, with all their might, unarmed, unprovided as we then were, what would have become of us? They pressed upon us, with increasing force, just fast enough to confirm our union and martial spirit, and prepare us to give them the reception they deserved. “Howbeit they meant not so, neither did their hearts think so,” all this was of God.
The forming of the great council of our nation was indeed wonderful; our association, bill of rights, articles of confederation, and alliance, display divine wisdom and goodness; our naval achievements, especially when we were weakest, have shewn that God is mighty.
We have been favoured with such uncommon health through the states in general, for seven or eight years past, that not more of our people have died in proportion to their number, than has been usual in time of peace, notwithstanding the reeking sword, and the horrible prison-ships of our enemies. The more than ordinary fruitfulness of the seasons, has, perhaps, been a counterbalance to our extraordinary consumption, during the war. And surely God has brought great good to us, out of one very great evil, faithless depreciating paper currency, indeed one of the worst things that ever a people are scourged with: yet Providence has so ordered, that it has answered the end of a mighty tax upon us, and has made even filthy rags a cord for the necks of our enemies.
The goodness of God is to be noticed in many battles, from the first effusion of blood at Lexington, to the grand decisive scene at Gloucester and York-Town. Even all the delays and retreating of our General, shew us that he was guided from on high; like another Fabius, cunctando reflituit rem.
The kind spirit towards us infused into several princes and nations of Europe, was from on high, and when proud, haughty Britain bows at last, we see God is mightier than Britain.
I only hint at these things as so many motives to induce us to love and serve the God of our fathers. He has given us a glorious and honourable peace, “That being delivered from our enemies, we should serve him without fear, in righteousness and holiness, all the days of our lives.” And may we not reasonably hope God has done all these things to prepare the way for the most glorious effusion of his holy spirit in this western world: and to bow the hearts of millions to himself? That the latter day glory may soon break out here in its meridian lustre and diffuse over all the world, soon darting its blessed beams to the farthest borders of the east. Oh blessed day! “Come Lord Jesus come quickly!”
Nothing now remains but the usual addresses, and the character of our first magistrate, demands our first and most respectful notice.
May it please your Excellency.
We doubt not but thoughts of the greatness and glory of God, and his overruling hand in the kingdom of Providence, like those now offered, but much better suggested in your own mind, have been your support and consolation from the days of youth. More especially when your burdens and cares have been the greatest.
Very few men, since the world was made ever lived so much for the public, as you have done. After a liberal education, in early youth, your Excellency was immediately called into public office, and the burden of complicated public offices has been your lot ever since. And though it has ever been abundantly manifest, that your Excellency never fought promotion, or popular applause; but always made truth and righteousness your guide, as well when you knew it to be unpopular, as at other times: Yet he who gave all your rich endowments (and to his name alone be the praise) knew what to do with you, in his great love to his people.
When our late troubles began, your Excellency’s lot was very singular; when to avoid perpetual slavery, it became necessary to oppose the tyranny of Britain; your brethren in office, the other Governors all forsook you, but you did not forsake your God and the people you loved. Your Excellency stood alone, but you stood firm, “The archers shot at you and you was sorely grieved by the enemies of our peace; but your bow abode in strength, and your hands were made strong by the hand of the mighty God of Jacob.”
It was not for want of the highest opinion of your Excellency’s abilities and integrity, that self seeking men and enemies to liberty have labored to make you trouble: But that they knew you stood firm against the measures of all such, and was the chief support of our righteous cause, and the liberties of your country. I presume your Excellency has often thought of those words of the great Roman patriot, “Nemo his viginti annis, reipublicae hostis fuerit, qui, non eodem tempore, mihi quoque bellum indixerit.” Cicero.
This is more or less the lot of all great and good men, in public character.
In leading us out of a provincial, into an independent state, your Excellency had the path to beat: You walked before us in a rough and rugged way; but God remembered his promise, “Thy shoes shall be iron and brass, and as the day is so shall thy strength be.”
When the wrath of a tyrant king roared against you as a lion, and your Excellency, above all, was marked out for a victim, you endured not fearing the wrath of the king, choosing rather to suffer affliction with the people of God, so dear to you, than to enjoy any emoluments how great soever they might have been, had you, like many others sought the royal favour. So long as the storms bear, the thunders roared, the lightning’s glared around your head; all the while the tempest so black and dreadful, you set steadfast at helm without a covert. Your Excellency then, desired no man to take that seat of peril: But now you have rode out the storm and conducted us into the desired haven of peace, your Excellency has requested that you may retire another take the now more peaceful seat. On this I have no remark to make, it is wholly needless at present: The whole nation will speak; posterity will not be silent.
If we have disobeyed your Excellency this once, and have not released you, we beg your pardon: and earnestly entreat your further blessings, in the character you have so long sustained. If the people have obeyed, and have granted your Excellency retirement, you retire, Sir, with every possible honour: And may the residue of your days be happy, and your immortality glorious!
And when your Excellency shall be taken up from us, to shine as a star of the first magnitude, in the kingdom of your Father, forever and ever, your name shall live, historic pages will shine with your deeds, and generations unborn shall know you well. “In Freta dum fluvii current, dum montibus umbrae Lustrabunt convexa, polus dum fidera pafcet; Semper honos, nomenq; tuum laudesq; manebunt. Virgil
The address next turns to his honour the Lieutenant Governor, the Honourable Assistant Counsellors, and the whole Venerable Assembly of the State.
Venerable Fathers,
I shall meddle with no policy, but what lies within my own profession, as a preacher of righteousness: As such, I may stir up your pure minds, to attend most zealously, to the suppression of all vice and immorality, for this end let us always have, not only the best laws, but the best men to execute them, men of ability, men that pay a sacred regard to religion and virtue, in their own example. Your Honours will continue to be nursing fathers to the church of God, and will promote the interest of that kingdom which shall finally triumph over all.
The interest of learning will engross your great attention and patronage, as it is the strength and glory of a nation—what could we have done in our late contest with Britain, had we been destitute of learned men? We have fought to as good purpose with the pen as with the sword.
I beg leave, earnestly, to recommend the University in this State, to the intimate acquaintance and most cordial friendship and munificence of this Honourable Assembly, it is exceeding happy when a college is embosomed in the bare love and friendship of those that are first in the affairs of state; and when there is any distant reserve between them it is very unhappy, the college surely is a most valuable interest and brilliant ornament to the State. Your Hon. Ours see what learned and excellent instructors the college is furnished with; as also the great increase of students: But alas! the edifices and the finances how adequate? How happy if that seminary might always be embraced and nourished by this Honourable Assembly, as a darling child, by a kind indulgent parent? Whatever can be done to add to the strength and glory of the college, will be well done: And should a liberal stream of bounty flow to it, annually, out of this fountain, we should find our account in the blessing of heaven on the whole State, and on our land. All inferior schools in this State claim your kind notice and favour, your Honours will think upon them for good: But our great and growing university pleads for your special intimacy and liberality, that, as times change, and necessities require, nothing may be wanting to make it most respectable in every view, and most useful to persons of all ranks and professions. This is an happy era to do everything noble and important for such a seminary.
Moreover, your Honours know what demands on this state, and on the nation, are justly made, by those who have lent us their livings to support the war, or have served an hard service in it. You know likewise what just obligations we are under to nations beyond the water, who have lent us their aid. Most certainly it is high time that this state, and every state, and all in conjunction, so far as demands are national, make full provision to pay every honest debt, and till this is done public guilt lies upon us. The cries of suffering individuals from whom we withhold their bread, enter into the ears of the Lord of Sabbath; and when foreign nations make just demands, we shall find God will vindicate their claim. We are not poor; we are far from a state of bankruptcy; in a large and good land, flowing with rich treasures. Pray point out the best way and oblige us to do what is right to all men.
Those that have lent us their money and are now suffering for want of it, are sons of Adam as well as ourselves, and ought to live on equal terms with us, and not be wronged and oppressed because the public are many, and mighty, and can do as they please.
Those who have fought our battles for us are our own brethren: And even foreign nations to whom we are under just obligations, with the other states, the whole in union, are children of our own parents. To be just, righteous, and faithful is humanity. Righteousness is religion pure and undefiled.
A state or nation ought ever to be as upright and faithful, in dealing with an individual, or a community, as one neighbour with another: It lies with your Honours to concert effectual measures, that this state, and, as far as to us appertains, the whole nation may be so.
The great fountain of light, grant your Honours all wisdom in this dark and trying day, support you under all your burdens and cares, make your days many, and fill them with growing usefulness, in mercy to his people. And may we at last see you all in exalted seats of glory!
I next turn to my Reverend Fathers and Brethren in sacred character.
Much Honoured and dearly Beloved.
It is our peculiar happiness, that our lives and labours are more immediately employed in that kingdom and interest, which is dearer to God than all things else, and to which all his other works are made subservient.
We have every motive to be faithful, and rejoice with exceeding joy. The kingdom of Jesus on earth is often not in apparent splendor, or in much favour with the world; but all the concerns of it are ever moving forward, with a divine dignity, and rolling on to a most glorious and universal triumph. Our lot in this kingdom is the happiest lot. We are not indeed in the way to attain the wealth and splendor and other dying allurements of this world as we might in other employments: But the very business of our lives is heaven upon earth; it is to converse with Deity, in all his beauty and glory, through Emmanuel, beaming forth in his word and in all his works, and to preach Deity displayed, God manifest in the flesh, to a lost world. As we love true pleasure we shall be great students, and very active for the good of immortal souls; shall preach nothing but sound, practical divinity, unite in gospel charity, cement in love, “for God is love.”
In the days like these, we are willing to bear our portion of expence and burden with our brethren; and truly most of us have done that, and many of us much more: But yet we are well provided for, and ever shall be; no part of the world was ever kinder to ministers of the gospel than this has been from the first. Our rulers are benevolent fathers to us; our people loving brethren and dutiful children.
And only to except him that is now speaking, and, perhaps, a very few beside, this land has been blessed with the most learned, orthodox, and pious clergy, from its first settlement to this day, of any part of the world. And we see the fruit of our labour, in resisting the torrent of wickedness, which flows dreadful from the human heart; we see good fruit when we are instrumental to enlighten and regulate our people, and form them for moral and social duties; and in all the strength and support we give to the commonwealth. But above all, when God is pleased, by his holy spirit, to make our labours effectual for the saving good of souls; this no doubt he does in some measure, more or less, with the labours of every true minister of Christ. And oh! how glorious and joyful, when the divine spirit is poured out in copious effusions, “as rivers in the wilderness, and as floods on the dry and thirsty ground,” and converts to righteousness become as the drops of morning dew! This hath God done in days past, nor has he forsaken us in the present day. We hear glad tidings from several parts, yea, we do in some measure “see the good of his chosen, and rejoice in the gladness of his nation, and glory with his inheritance.”
And do you not learn, my Reverend Fathers and Brethren, from all the movements of divine Providence and from the prophetic words, “That the time, the set time to favour Zion is near at hand?” Light and true religion have beamed forth from east to west, from the beginning: These goings down of the sun, are the last regions to be thus visited, before the latter day glory. By the isles and the ships of Tarshish in scripture prophecy, is plainly imported all the western islands, and all communications from the western part of the world: And shall not “the isles soon wait on God and the ships of Tarshish first?” “So shall they fear thy name from the west, and thy glory from the rising of the sun,”—God shall return the captivity of Jacob’s tents, and the fullness of the Gentiles shall come in. Shall not Ethiopia soon stretch out her hands to God? Is not the accomplishment of those words now in the pleasing dawn? “Then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent. From beyond the river of Ethiopia my suppliants, the daughter of my dispersed shall bring mine offering.” 13
Your faith and prayer, oh ye sacred ones, will always concur with the good-will of him that dwelt in the bush: And when Messiah reigns in visible glory over all the earth, how will your souls rejoice.
God has now given us a blessed inheritance, and spoke peace to this nation, in its growing greatness; he has spoke peace to some of the nations of Europe, and can soon speak peace to all the world; “Glory to God in the highest, peace on earth, good will towards men.”
I would now close with a word to this great and respectable Audience at large.
My Fathers, Brethren, and dear Friends,
It is of the last importance that we bear in mind the design of the Most High in creating all worlds, and disposing of all beings; this world with all the nations that dwell in it. It is that God may reign; immortal souls concur with him, in his providence and grace, and be happy.
Whatever part we act in this world; whatever we attain on this side the grave; if we have not made religion our great business, Jesus our hope, and God our portion, we shall, in a few days, know we have been but deluded trifles, and sorely regret that ever we saw the light, or had a portion among the living.
A life of religion is the only proper life of rational, immortal man; to know God in his dear son is our best knowledge, and to serve him our best work. Those only who have this temper of mind, and thus lie, are the true children of Israel, to whose happiness and glory, as you have heard, all the nations of the earth shall bow, “To bind their kings with chains, and their nobles with fetters of iron, to execute upon them the judgment written; this honour has all his saints; praise ye the Lord.” 14
We shall all meet no more until the day of the complete triumph of the redeemed of the Lord,
When they shall return and come with songs, to the heavenly Zion, and everlasting joy shall be upon their heads, they shall obtain gladness and joy, and sorrow, and mourning shall flee away.” Oh may you, beloved, all be found among them, in that day! When princes and potentates, and all the great ones of the earth, shall mingle with common people, yea with slaves and vassals, in one great, and undistinguished throng, unless true religion shall gird them with glory: When all the mighty movements of Providence in this world shall cease; and kingdoms, states, and empires be no more, then shall we all know what is the true wisdom and happiness of immortal man; “Then shall ye return and discern between the righteous and the wicked; between him that serveth God, and him that serveth him not.”
Naphtali Daggett (1727-1780) graduated from Yale in 1748. He was a pastor of a church in Long Island (1751-1756), professor of divinity at Yale (1756-1780), and president pro tempore at Yale (1766-1777). Daggett was taken prisoner in 1779 after personally taking part in fighting the British. He preached the following sermon in Boston on May 19, 1773.
The Testimony of Conscience a most Solid Foundation of Rejoicing
A
SERMON
PREACHED AT THE
ORDINATION
OF THE
Rev. Joseph Howe,
To the Pastoral Care of the New-South Church in Boston, May 19th, 1773.
By the Rev. Naphtali Daggett, A. M.
President of Yale College in New-Haven, and
Professor of Divinity in the same.
To which is added,
The CHARGE by the Rev. Aaron Brown, and the RIGHT HAND
Of FELLOWSHIP by the Rev. Dr. Chauncy.
Printed at the Desire of the Church.
Herein do I exercise myself to keep a Conscience void of Offence, both towards God and towards Man.
St. PAUL.
My Integrity I hold fast, and will not let it go: My Heart shall not reproach me as long as I live.
JOB.
The Testimony of Conscience a most solid Foundation of Rejoicing under all Circumstances of Life.
II COR. I. 12.
For our Rejoicing is this, the Testimony of our Conscience, that in Simplicity and godly Sincerity, not with fleshly Wisdom, but by the Grace of God we have had our Conversation in the World, and more abundantly to you-wards.
The Apostles of our Lord Jesus Christ had a very arduous and trying service enjoined them.—They were required to go forth into all the world, and teach all nations the Christian religion in direct opposition to the numerous, deep-rooted prejudices, corruptions and false religions then established upon earth; and to insist upon it, that all, who heard them, should believe in, trust and submit to One, as their God and Saviour, who had been lately executed in the ignominious character of a malefactor by his own nation, the Jews.
It was easy to foresee, that in the execution of this their commission they would necessarily meet with the most virulent opposition and persecution from an ignorant, degenerated, prejudiced world, who had slain their Lord and Master with wicked hands. And he had indeed clearly assured them before hand of this event; that they would be hated and persecuted of all men for his sake.
They had neither learning, civil or ecclesiastical power, nor the encouragement of the great ones of the earth to befriend their undertaking. On the contrary, all these were firmly and inveterately leagued against them, with Satan, the prince of the powers of the air, as their head and leader, who had long indulged the most implacable spite against the seed of the woman. Under these discouraging circumstances, it must have been the most extravagant, romantic enterprise ever attempted by mad-men, to set out upon the design of Christianizing the world, unless they had been absolutely certain of the truth of their doctrine, their mission from God, and his unfailing promise of assistance and success.
But God doubtless chose this chose this method for bringing the world to the Christian faith; that it might most evidently appear to after ages to have been effected, not by might, by worldly power and wisdom; but by the spirit of the Lord. So that the surprising success and progress of the gospel under all those unfavourable and forbidding circumstances might be a lasting evidence of its divine original, while at the same time 1 “the foolishness of God is hereby demonstrated to be wiser than man; and the weakness of God to be stronger than man.” The apostles in first propagating the gospel had nothing to support them but the evidence of truth, the God-like grandeur and dignity of their doctrines, the holiness of their lives, and those incontestable miracles which they were enabled to work in confirmation of their divine mission, together with the promised influences of the Holy Spirit upon the minds and hearts of men. By these they made their way surprisingly through all imaginable opposition, converting great multitudes to the Christian faith; yet not without meeting with the most cruel persecutions, reproaches, scourging, imprisonment and death itself; which sufficiently evidenced, how opposite the world was to embracing the religion of Jesus. And while multitudes died martyrs in the cause, still the cause lived, and gained ground, according to the prediction of Gamaliel,– 2 “If it be of God, ye cannot overthrow it.”
The apostle in this chapter mentions some of the tribulations, distresses and trials they had to undergo for the sake of the gospel. “The sufferings of Christ, says he, i. e. sufferings in some measure resembling his, abound in us:–For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life.” In another place in this epistle he gives a more particular, but summary account of his sufferings;– 3 “In stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes, save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep, in journeying often, in perils of water, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.”
And yet amidst all their arduous labours, their severe trials and sufferings, we see the apostles were comfortably supported, and went on cheerfully in the work, in which they were engaged, notwithstanding all the ungrateful abuses, reproaches and ill treatment they met with from the world. They had no worldly honours, or secular advantages in view; no inviting prospects of an earthly nature to invite and animate them. It is therefore evident, they must have had supernatural assistance and support, which not only kept up their courage and resolution, but raised them superior to all difficulties, and made them even rejoice in tribulations. One important article of this divine support the apostle mentions in the text: For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, &c. an inward consciousness of our integrity in the sight of God, with a confident reliance on his promise for success, and the glorious rewards of another world to crown our labours. The words suggest this doctrine:–
Doc. That the testimony of conscience in our favour is the most solid foundation of rejoicing under all circumstances in life.
The explanation of the text, if it needs any, will naturally come in, while we consider—What the testimony of conscience is:–What is requisite to its being in our favour:–And why it is the most solid foundation of rejoicing under all circumstances in life.
I. We may consider, what this testimony of conscience is:–Conscience, considered as a faculty, is nothing but our reason exercised in judging of the lawfulness or unlawfulness of our actions, compared with the divine law, the rule of duty. By this reason, which God hath given us, we judge of the truth and evidences of divine revelation, and search out the meaning of it. By this, under the assistance of the Holy Spirit, we examine into the nature, the tenour, and conditions of the gospel, the requirements of it, and the terms of salvation therein revealed. This is necessarily supposed in all the commands and directions given us, to search the scriptures:–To examine, try and prove ourselves, whether we be in the faith?—Whether we be the sons of God, or the children of disobedience. This supposes us able to understand the rule of trial, and to have a capacity of comparing ourselves, or our true character, in order to judge of our conformity to the rule.
Accordingly we find, that we have an immediate consciousness of what passes within us: Not only what our actions are; but what our dispositions, views and governing motives to action. The testimony of conscience then is the inward witness of our spirit to the sincerity and uprightness of our hearts before God, when compared with his laws, and the qualifications necessary to salvation required in the gospel. The testimony of conscience is that reflex act of the mind whereby we judge of the moral goodness or evil of our actions and dispositions, or of the goodness of our state, according to the prescribed rule of judging. Agreeable hereto the apostle says of the heathen,– 4 “Their conscience also bearing witness, and their thoughts the mean while either accusing, or else excusing one another.” And elsewhere,– 5 “if our heart condemn us not, then have we confidence towards God.” We read in scripture of a good conscience, and of an evil conscience. The latter intends a guilty, accusing conscience; the former means directly the reverse of this. The apostle in the text intends the testimony of a good conscience, as this only can be a just foundation for rejoicing. We are likewise to understand him to mean a well-regulated, and duly enlightened conscience: For although the testimony of an erroneous conscience in our favour will necessarily be attended with joy; yet this is only the joy of the hypocrite, that will perish.—Such a misguided conscience is so far from being a just and solid foundation for rejoicing, that ‘tis one of the most awful judgments.
In a word, the testimony of conscience intended in the text, is the inward approbation and witness of our heart, that we have sincerely complied with the offers of the gospel; have truly devoted ourselves to God and his service through Jesus Christ; and in consequence hereof do habitually and prevailingly endeavour to have our whole conversation such as becomes the gospel, in simplicity and godly sincerity.
But do not many enjoy the pleasure of this self-approbation, while in truth and reality they have no solid foundation for rejoicing? Does not the ignorant, conceited Deist feel very comfortably elated in thinking, that by a superior greatness of genius and rare discernment, he has been enabled to soar above he vulgar errors and prejudices of those weak souls, who perceive their need of a revelation from the Father of Lights; and are hence induced to believe, “that God at sundry times, and in divers manners spake to the fathers by the prophets, and to us in these last days by his Son;” and so are credulous enough to believe the bible to be the word of God? while he is conscious to himself that he hath most uprightly followed that sure unerring guide, the dictates of human reason, not only in those social virtues, which he may have occasionally practiced; but also in those more manly freedoms, which the contracted Decalogue unpolitely forbids?
Does not the self-righteous legalist feel extremely satisfied to think he hath been so upright, so sincere, practiced so many virtues, done so many good deeds to mankind, and performed so many acts of piety and devotion towards God, that he cannot imagine the best of beings will be so severely incomplaisant, as to mark against him the few slips and sins he may have been guilty of through inadvertency, or some unhappy inclination of nature?
Does not the affectedly humble, but really proud enthusiast exult with exceeding joy, while he pleasingly fancies himself indulged in the greatest familiarities with the Supreme Being, as one of his most distinguished favourites;–is caught up into the third heavens in the multiplicity of his revelations, and seems to hear from the throne of the Majesty on high such transporting declarations as these, in the very language of scripture,–“O, man, greatly beloved of God:–Son, be of good cheer, thy sins are forgiven thee?”—No doubt these and many other instances of groundless, delusive joy do, and will, take place in the hearts of men, notwithstanding the clearest external teachings and instructions heaven can give. Nor can we rely on anything, but sovereign grace, to secure us from being the unhappy subjects of these fatal delusions. The consideration of which may very justly excite us to have our eyes to the Father of Lights to direct us in judging impartially of ourselves, and in making a due application of the truth, while we consider,
II. What is really requisite to the testimony of conscience being in our favour. It is very plain, negatively, that it is not requisite, that it should bear testimony to our perfect innocence. This is impossible in this state of sin and great imperfection. The conscience of the holiest saint on earth must testify against him, that he hath sinned and come short of the glory of God: That he is in himself a guilty sinner; and that if God should mark iniquity against him, he could not stand:–That he hath been greatly deficient in every duty, and chargeable with continual criminal imperfections in all the holiest services he hath ever performed. The apostle very freely acknowledged he had not already attained what he was aiming at, neither was yet perfect; so that when he had a prevailing disposition to do good, evil was still present with him. Under a deep, affecting sense of this he sighed forth that heavy complaint, O wretched man that I am!
But then the apostle tells us positively, in the text, what was the matter or substance of the testimony which conscience bore in their favour, viz. that in simplicity and godly sincerity they had their conversation in the world.
Now the truth and reality of this is the grand requisite to conscience bearing testimony for us, so that it may be a just and solid foundation of rejoicing to us. I will therefore only briefly consider, what is necessarily comprised in this testimony, as
I. A consciousness that we have sincerely devoted and dedicated ourselves to God through Christ, according to the call and demand of the gospel.
Our hearts must testify this, that we have truly given ourselves up to the Lord and his service, with an hearty desire of glorifying him in such business and employments as Providence shall point out to be our duty. That we have at least a prevailing hope of what the apostle was so well assured of respecting himself, when he says, “I know whom I have believed.” Conscience must give some comfortable evidence to us, that we have really complied with the call of the gospel, have received, and humbly submitted to Christ, as our king to reign over us, as his willing and loyal subjects.
II. That we have faithfully endeavoured to do the work and business which he hath assigned us.
Let our calling be what it will, faithful, vigorous activity and diligence therein is our indispensable duty. And if we do not labour industriously in the service of our Lord, instead of having the testimony of conscience in our favour, it will condemn us, as wicked and slothful servants. If we be called to the sacred work of the ministry, we must “do the work of an Evangelist.” Assiduous labour and vigilance, and that not of the easiest kind, is most plainly assigned to ministers of the gospel. This is evidently required in their character of labourers and soldiers &c. and it is needless to mention how repeatedly and solemnly this is enjoined upon them in the word of God, or to enumerate the various articles of service and labour allotted to them. Nor can slothfulness and idleness in any case be followed with more fatally dreadful consequences than in this. Most applicable to this is what was said by the prophet concerning another work, 6“cursed be he that doth the work of the Lord deceitfully.” How frequently do we find this apostle making mention of his, and his fellow-labourers striving and laboring, even night and day with the greatest ardour and diligence in the work of the ministry? 7 “Whom we preach (meaning Christ) warning every man, and teaching every man, in all wisdom, that we may present every man perfect in Christ Jesus. Whereunto I also labour, striving according to his working, which worketh in me mightily.” The apostles being able to make these and such-like declarations with truth, was what laid a solid foundation for his rejoicing: And we must be able to say the same, if we would share in, and be partakers of that noble joy.
III. A consciousness that we have been incited and influenced by a right principle of action in our conversation.
By the principle of action here I would be understood to mean that temper of mind, or disposition of foul, whereby a person hath been inclined to that course of actions which he hath performed in the world. ‘Tis exceeding manifest, that persons may be influenced to the same visible conduct, or materially good actions from very different springs or principles at heart. The apostle therefore observes, in the text, that their conscience bore testimony with regard to this, that their conversation in the world had proceeded from a principle of godly sincerity, or the grace of God, in opposition to fleshly or carnal wisdom. They had been powerfully inclined to devote themselves to the service of God in the gospel-ministry by the grace of God ruling in their hearts.
If we be induced to action merely from a natural principle of self-love, without a supreme regard for God, his honour and glory, we have not that godly sincerity mentioned in the text. The apostle could say, “We preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake.” He may be justly considered as explaining what he means by the grace of God, or godly sincerity in the test, where he tells us in this same epistle, “That the love of Christ constrained them” to their ministerial labours. It was by a supernatural principle of divine grace implanted in their hearts by the spirit of God, that they were irresistibly borne along and carried forward in the service of God; so that while this reigned in their hearts, no obstacles could stop them in their course.
Natural sincerity is, when a person acts from the impulse of mere natural principles, or a regard merely to self-interest, in what he does. Godly sincerity is, when the love of God bears sway, as the ruling spring of action in the soul.
The apostle elsewhere speaks of the wisdom of the flesh, and the wisdom of the spirit; and of that wisdom which is from above, and that which is from beneath, as different or opposite principles of action. And the testimony of conscience can be of no avail to us, unless it witnesses by an inward consciousness, that we are actuated by the wisdom of the spirit, or by a gracious disposition wrought in our hearts by the spirit of God.
IV. That we have fixed upon, aimed at, and pursued a right end in what we have done in the world.
This hath an essential influence in determining the quality of our actions. If our highest, ultimate end be wrong, our conduct, completely viewed, cannot be right, or meet with the divine approbation. Could we suppose the apostles to have been inspired, and have performed all their extraordinary labours and services for any lower end, than the honour and glory of God, the testimony of their conscience would have been essentially defective. But their conscience witnessed for them, that they had behaved with simplicity in the world: That their grand, governing end and design was such, as was naturally indicated by their actions. “Their eye was single.” The word simplicity, in the original, seems to be nearly of the same signification with sincerity. It denotes an uprightness of intention and design, in opposition to hypocrisy, or acting under a disguise: In which case a person’s real end is different from that which he professes, or makes a shew of: When his profession or actions naturally indicate a certain end to be aimed at by him, while he really hath a different one in view. The meaning of the word simplicity, above-given, is agreeable to the etymology of it, and the sense in which it is frequently used in the new testament, as in Romans xii. 8. “Let him that giveth, do it with simplicity;” with an upright intention, and not with any such low, selfish end, as that of being seen of men. Eph. vi. 5. “Servants, be obedient to them that are your masters according to the flesh, with singleness of heart, as unto Christ.” The apostles plainly professed, both by words and actions, that they aimed not at any thing this world could bestow, but at the highest and noblest end in the extraordinary services they undertook. This was the tenour of their declarations: “We seek not yours, but you.”-—“For whether we be beside ourselves, it is to God; or whether we be sober it is for your cause.”-—“For we which live are always delivered unto death for Jesus’ sake.” 8 “Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake.” This being their profession, they must have had an ultimate view to God and his glory, and a disinterested regard to the good of mankind, in order to support the truth of this testimony, that they had their conversation in simplicity. Godly sincerity requires and implies a supreme regard to God as our last end. 9 “For whether we live, we live unto the Lord, or whether we die, we die unto the Lord.” Whatever regard we may lawfully have for our own honour, ease or interest, these must not be uppermost in the view of our minds; but all subordinated to God, and his honour. This is a most material thing, when we come to view ourselves in the sight of God, and under his omniscient eye, who searcheth the heart, and most perfectly views all the springs of action in us, all our motives and designs. It is plainly of the last importance, that a well regulated conscience be able to testify to our sincerity in this respect.
I am not insensible how difficult it is for us, in this imperfect state of blindness and self-partiality, clearly to know our deceitful hearts in this matter, nor of the danger we are in of drawing up a wrong judgment in our own favour, which should make us exercise the greatest care and caution, while we examine ourselves by attending to the workings of our hearts, and comparing them with the tenour and habitual course of our conduct, enquiring what we are enabled to do for God, and how far we can readily deny ourselves for his sake, and give up, and sacrifice our interest to his honour and interest. And yet I am fully persuaded, that those, whose hearts are right with God, and found in his statutes; who daily exercise themselves to keep consciences void of offence towards God and towards man, may, by due attention and careful self-examination, upon solid evidence, obtain a comfortable, satisfactory testimony of conscience in their favour, and be able to appeal to God, with humble modesty, “Thou knowest that I am not wicked,” i.e. allowedly so.
V. That we have, according to the best of our knowledge and skill, used the proper means for attaining this best end. Conscience must be able to testify, that we have not regulated our conversation by the principles and maxims of fleshly wisdom. Fleshly wisdom is that craft or policy whereby the men of this world govern their conduct in order to attain their ends. And as they are prevailingly determined by a regard to their own gratification, they will not ordinarily stick at the greatest unlawfulness of the means they use, provided they can judge them most subservient and conducive to their purpose.
This was not the manner of the apostles conduct: Nor did they govern themselves by these rules of prudence. They were harmless and blameless, as the sons of God, without rebuke: Yet very far from being supinely inactive. They were vigilant and attentive; sagacious to espy dangers, cautious not to create them needlessly, and wary to escape them. Their prudence consisted much in giving no just occasion of offence to Jew or Gentile: In performing every innocently-winning office of goodness and condescension, without meanly seeking applause of men. They were discrete and wise: But then their wisdom was not only consistent with, but greatly consisted in, the innocence of the dove. They were harmless as sheep in the midst of wolves;–yet not cowardly timorous.—They were bold as lions, when the honour of God and the Redeemer, the cause of truth and pure religion was endangered: Nor did they, when called to action, shun to expose themselves to the most formidable dangers in defence of it. They would not comply with an unlawful measure, to conciliate the favour of monarchs and the whole world, or extricate themselves out of the greatest difficulties and dangers. They would not neglect a plain, known duty, or shun to declare the whole counsel of God, even the most obnoxious, offensive truths, that were profitable, and that before kings, in order to avoid the severest persecution. For it was their governing maxim, to obey God rather than man, when their commands clashed with each other. When the Holy Ghost assured them, that bonds and imprisonments awaited them in every city, and the affectionate, kind entreaties of Christian friends urged them hard not to expose themselves to the threatened dangers, though they could not indeed be unaffected with the expressions of their kindness, they felt it deeply, almost to the breaking of their hearts; but still a deeper sense of duty and obligation to their divine Redeemer supported their resolution undaunted, as we have it expressed with inimitable beauty, and the liveliest sensibility in such language as this, “What mean ye to weep and break my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus.”
There was a just and noble simplicity in their conduct in this respect; that they would not descend to mingle carnal measures, and crafty devices of their own invention, with the means which God had directed them to use. They kept strait and close to the line of truth. Thus they express themselves; 10 “We can do nothing against the truth, but for the truth.”-—“We have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ.” They had no party to espouse, besides that which Christ had made himself the head of, who came to bear witness to the truth. They had no little party designs or interest to serve; were not therefore necessitated to deal in ecclesiastical intrigues and politics. 11 “They renounced the hidden things of dishonesty; not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending themselves to every man’s conscience in the fight of God.” They were not indifferent about the great distinguishing truths of the gospel; nor did their Catholicism consist in (what some have since valued themselves upon) regarding the treating almost all the doctrines of the gospel, as indifferent points of speculation. They boldly and fairly oppose all false religion, and all corruptions of the Christian doctrine by blending error with the truth. This condescending apostle, who was willing to become all things to all men, in matters of mere indifference, did not scruple to anathematize an angel from heaven, that should dare to advance any other, i.e. contrary, doctrine to what he had preached, as knowing that he had received his from the unerring spirit of truth. 12 Those who advanced pernicious errors in doctrine, subversive of, or highly prejudicial to, the gospel-scheme and plan of salvation, or favouring licentious practices, they openly and boldly declared to be enemies to the cross of Christ. But then they practiced no little fly craft, no low, under-hand measures to blacken the character of their enemies needlessly.—They willingly left the honour of such low dealing to their enemies, who did not fail to practice it very freely, as many since have done, who will scarcely allow common sense to those who differ a little from them in some immaterial points, not unfrequently characterizing them for fools and dunces. Or if they oppose any of their peculiar, darling whims, or more hurtful errors, they will be sure, either by fly insinuations, or confident majesterial assertions, to endeavour to stigmatize them with the frightful, ambiguous name of heretics, or the still more unmeaning epithet of contracted bigots. I know it is good to be zealously affected always in a good thing; nor is it surely any evidence of meanness or malevolence to contend earnestly for the faith once delivered to the saints with the meekness of wisdom, and with that zealous boldness, which the high importance of sacred truth justly requires, in opposition to all those adversaries, who endeavour to corrupt or pervert the gospel of Christ. All that I mean to condemn is, the using sly, crafty, ill natured artifices in support of what we deem to be the cause of Christ, which cause always disdains such ill chosen and unfriendly assistance. It rests securely on the open, honest evidence of truth: It never deigns to call in, or ever thinks it can be served by, any aid that wickedness can afford it. It may not be improper to observe here, those who are engaged on the side of error are by much the most likely, in their straits, to have recourse to such an impolitic, wicked refuge, like Saul to the witch of Endor, when God had departed from him.
All these practices are intirely inconsistent with that simplicity and godly sincerity, on which the apostles justly valued themselves.
However good therefore our cause may be, we must be ware that we do not take undue methods for the support of it; but trust it with God, in the use of those means which he hath prescribed. The cause of God, in which the salvation of souls is concerned, may not, cannot be maintained or served by craft, carnal policy, or any measures not consistent with the strictest truth, justice and goodness. And if by a close, prudent adherence to these we cannot obtain the desired success, or accomplish what we sincerely aimed at, yet we shall have the testimony of a good conscience, if it witness for us, that we have used all lawful and proper means for attaining the end. Not the greatness of success; but the sincerity of our intentions, and the suitableness of the measures used are the grand articles requisite to be attested by conscience.
III. I proceed to consider why or how this testimony of conscience is the most solid foundation of rejoicing under all circumstances of life.
Not because it implies, that we have done the whole of our duty. No, there will still be an humbling consciousness of many criminal defects and neglects of duty, which will effectually exclude all boasting or glorying in ourselves, under any such notion as this, that we have hereby in the least merited the favour or approbation of God. A deep sense of guilt will stop the mouth, and lay the holiest saint on earth low before God. His rejoicing therefore will not be in himself, but in the Lord, in his sovereign abounding mercy through Christ. And yet this testimony of conscience will afford as many just reasons for rejoicing, as,
I. That we have in any good measure, or only in some small degree acted up to our character and obligations.
Our being entirely indebted to rich grace, for any good we may have been enabled to do, doth not at all exclude a real, just self-approbation, wherein we have in any measure complied with the will of God, and performed our duty. Perfectly consistent are these several declarations of this great apostle Paul;–“By the grace of God I am, what I am.—I labored more abundantly than they all; yet not I, but the grace of God which was with me.” And yet this is my rejoicing, the testimony of my conscience, that in simplicity and godly sincerity, &c. I have had my conversation in the world.”
While we ascribe to God the whole praise of whatever good he hath been pleased to bestow upon us, or enabled us by his grace to do, there is just room to feel a humble, self-complacency in being what God hath made us, although the more we are enabled to do for him, and act up to our character, the more we are indebted to him.
II. ‘Tis just cause of rejoicing, that we have been instrumental of doing any good to mankind.
It is an high honour to be faithful servants to our generation.
The apostle Paul magnified his office, while at the same time he declared himself a debtor to the Greeks and Barbarians, to the wise and the unwise:–And that a necessity was laid upon him to preach the gospel. “It is more blessed to give than to receive;” to communicate good to others, than to receive it from them, however indisposed our selfish hearts may be to relish this blessedness. The ever blessed God delights in thus communicating good: And an imitation of him herein affords a pleasing gratification to a benevolent heart, and yields the soul a sublime, refined joy and pleasure. If we have the same mind in us, which was also in Christ; if we have that law of kindness written on our hearts, requiring and disposing us to love our neighbour as ourselves, we cannot fail of feeling a sensible joy in the thought of having contributed to the promoting their happiness.
III. This testimony of conscience is just cause of rejoicing, as it assures us of our having been designed active in advancing the glory of God and the Redeemer.
The infinite blessedness of God renders it impossible for us to be really profitable to him; yet we may be said in some proper sense to honour and glorify him by serving him: And he condescends to represent himself as honoured by the willing, faithful services of his creatures. It is, it will forever be, the inseparable effect of love to make us rejoice and take delight in pleasing and honouring the object of it. Gratitude for the infinite blessings of redemption by Christ will necessarily make the creature’s heart rejoice in thinking he hath contributed his mite in displaying the honour of the Redeemer, and the glory of God’s grace:–That he hath herein been a worker together with God; and is unto him a sweet savour of Christ in them that are saved, and in them that perish.
IV. As it furnishes us with a comfortable refutation of the reproaches and calumnies that may be cast upon us.
To be suspected, vilified and reproached, and injuriously robbed of that good name, which is as precious ointment, hath something in it very painfully grating to human nature. There is likewise something tenderly affecting in the thought of the injuriousness of this conduct, especially when it springs from, and has base ingratitude mingled with it. Innocence however, like a brazen wall of defence, affords a comfortable shelter, a mighty support under such attacks of ignorance or malice; enables the soul to rise superior to them, and to esteem it comparatively a little thing to be judged by man’s judgment, while he can appeal to the Searcher of Hearts, as the Judge of his integrity, assured that he will bring forth his judgment as the light, and his righteousness as the noon-day.
But just reproaches, the echo of the voice of conscience, sting and cut to the quick, when they come keenly edged with conscious guilt; which will often be our mortifying situation, if we have not the testimony of conscience to our simplicity and godly sincerity.
But a well-grounded testimony of conscience in our favour appears a matter of still infinitely greater importance, when we consider it.
V. In connection with the divine approbation, and as giving assurance of final acceptance with him.
In this view of it the mind cannot conceive of any equally just foundation for rejoicing. This makes heaven:–This must give joy unspeakable and full of glory.—Let us pause a moment, my brethren, and consider what an importantly critical situation we are in this moment, while probationers for eternity, I mean in this life, which is but a moment. We stand, as it were, in the middle between Heaven and Hell, this moment of life determines the event, and consigns us over to the one or the other for eternity. The favour and approbation of the Almighty is life and endless felicity: His frowns and displeasure are death and hell. Imagination cannot suggest any real good, any thing possibly desirable for us, but it is all fully comprehended in final acceptance with God.—When therefore we anticipate in our thoughts the decisive sentence to be very shortly given from the tribunal of Christ, with assurance from the testimony of conscience, that we shall be able in that solemn day to give up our account with joy and not with grief, it is impossible not to feel ourselves supported by the most solid foundation of rejoicing, a foundation as firm and solid, as the immutable rock of ages. The rejoicing that can spring from any other consideration, of riches, honour, and all the enjoyments of time and sense, will bear no more comparison with this, than a moment’s laughter of the fool with the endless, ever-fresh, unsatiating joys of Paradise, and those deep rivers of pleasure, which flow perpetual at God’s right hand. With the utmost reason then did the apostles make this the matter of their rejoicing, even a consciousness of their simplicity and godly sincerity.
APPLICATION.
The considerations which have been suggested may justly excite in us all the greatest solicitude now to lay well this foundation of rejoicing, and secure it for our own.
The present state, though very wisely calculated for a state of probation, is far from yielding uninterrupted joy and pleasure. We cannot travel long on earth, under the most promising circumstances, before we shall descend into some Bokim, a vale of tears; and very often are but just ascended from one to higher ground and fairer prospects, before we are obliged to descend again into another, which we must wade through in grief and sorrow, with the wearisome, lonely steps of pilgrims. Under these dark, solitary scenes, when the joy of our heart is ceased; when the fig-tree blossoms not, nor creation wears a smile, to what shall we betake ourselves for rest and consolation? The whole creation cannot give it.—Happy then, if we can find solid cause of rejoicing in the testimony of our conscience: This will give peace and joy; not as the world giveth: Will enable us to rejoice in the Lord, and joy in the God of our salvation, yea, even to rejoice in tribulations. Or, if we suppose the best that possibly can be supposed relative to the present state, that we may live many days and rejoice in them all; yet let us remember the days of darkness, for they will be many. All that cometh is vanity. For what is our life! It is even a transient vapour, which appeareth a little while, and then vanisheth away. When therefore our declining sun is just setting, and we are got into the dusky, lonely evening of life; or when any other indubitable symptoms declare death to be just entering our doors, to what shall we then have recourse for support or consolation? Will all the past pleasures or enjoyments of the world afford us any relief? ‘Tis impossible; for they are annihilated;–they are not. Will any future expectations from earth come in to our aid, when we shall stand in the most pressing need of it? Alas! we cannot reach them: They are absolutely cut off by the supposition, and flee away before us. Will the kindest assistance of friends be of any avail to us? No; we are in the very article of biding a lasting adieu to them, our dying hands withdrawing from theirs. Nothing therefore will be able to administer any relief, or solid rejoicing, or even tolerable support, but that testimony of conscience which assures us of the divine favour, “That when our heart and strength shall fail, God will be the strength of our heart, and our portion for ever.”
At these solemn seasons, and indeed through the whole of life, this testimony of conscience will be of infinite importance to all, whatever their rank, condition or employment may be. But when we consider the words of our text, as coming from the mouth of a minister of Jesus Christ, under inspiration, with a particular application to himself and his brethren in the ministry, they seem in a special manner to demand the most serious attention of those who sustain that sacred character.
Permit me then, my reverend fathers and brethren in the ministry, with all humility and freedom, to address to you and to myself the hints that have been offered on the subject.
Such a solemnity as this before us cannot but impress our minds afresh with a sense of the very sacred obligations we laid ourselves under to God, when we devoted ourselves to his service in the gospel ministry. And it highly concerns us at such a time to review our past conduct with the strictest impartiality, as in the awful presence of him who searches our hearts, and enquire how we have acted up to these obligations: And to enter into ourselves, and examine, whether conscience testifies for us, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have hitherto had our conversation in the world?—Have our prevailing motives and principles of action been such, as will meet with the divine approbation?—Have we made God, his interest and glory, the highest end of our ministerial labours, while at the same time we have been prompted and constrained to faithfulness by a benevolent solicitude for the souls committed to our charge?
For our quickening to industry and diligence in the work of the Lord, let us consider, that we may well afford to be active and laborious therein. We have not such an hard, trying service, in many respects, assigned to us, as was laid on the apostles and primitive ministers of Christ. Instead of the want of all things, hunger and nakedness, which they were called to endure, we are comfortably supported, have a competency, if not an affluence, of worldly good. Instead of that infamy, reproach and contempt, with which they were loaded, we are kindly treated with all the esteem and honour we deserve (and sometimes more) by the world around us, except some few profligate sons of Belial, in whose power it is not to honour us so much any other way, as by their spiteful reproaches, thereby giving a lively specimen of the ancient enmity put between the woman’s seed and the seed of the serpent: At the same time they treat us full as respectfully as they do their Maker. It must then be most criminal ingratitude in us to be slothful in our business, while we are serving the Lord, who hath made our work so much easier than was that of the apostles. Not but that we have toil and labour enough, with many sinking discouragements, and exercising scenes to pass through, in the faithful discharge of our trust. But let none of these things move us, any otherwise than only to animate us to labour and strive, that we may obtain the rejoicing testimony of conscience. And let us daily bear in mind the solemn, closing scene, when we must give up an account of our stewardship, and be no longer stewards; when our departure shall be at hand, and we shall be ready to be offered up. When it shall be at hand, did I say? It is at hand now, even with the youngest of us; for the time is short. And with respect to some of us the shadows of evening, already arrived, are extended long from the hoary head, and remind us, that our sun is just setting. May we all be faithful to the death; and while we live, have the testimony of our conscience for our rejoicing, as a sure earnest of a crown of glory to be bestowed upon us at the last day.
But I must briefly address myself more particularly to this our younger brother, who is now to be solemnly set apart to the work and service of the sanctuary.
Dear Sir,
The solemn hour is now come, in which you are publicly to devote yourself, and be consecrated, to the noble, arduous work of the gospel-ministry, and take upon yourself one of the weightiest trusts ever committed to a mortal. You are about to inlist under the Captain of our salvation, as a fellow-soldier with the apostles, a fellow-servant with angels, who are ministering spirits to the church; yea, as a worker together with God himself, for the grand purpose of accomplishing the designs of redeeming mercy towards your fellow-sinners. Doth not the weight of the charge make your heart tremble, and constrain you to look up by faith and fervent prayer to God through Christ for that grace, which alone can make you an able and faithful minister of the new testament? Both duty and affection incline me to say a few words to you on this solemn, joyful occasion. I trust you have weighed well the importance of your undertaking, and often seriously considered the great necessity of those being truly and experimentally religious, whose business and profession engages them to spend their lives in making others so. let it then be your first care to save your own soul: Then will you be the more likely to save the souls of them that hear you. May this affecting thought daily engage your attention to the concerns of your soul, and quicken you to walk humbly and closely with God. The agreeable, intimate acquaintance I have had with you, while you faithfully discharged the office of a tutor in our college for several years to its great advantage, and with equal reputation to yourself, gives me the pleasure of knowing both your natural and acquired accomplishments for the work you are engaging in, as well as your soundness in the faith. Hold fast that form of sound words, which you have learned from the sacred oracles, and which (may I not say) you have in part heard of me. Practice all that condescension to the weakness and prejudices of others, which the apostle intended by becoming all things to all men. Be gentle towards all men. To which I know your natural disposition is very inclinable. But then be on your guard, lest a condescending and pacific temper at any time betray you into compliances, injurious to your virtue and dishonourable to your profession. Set down your foot at the line of truth, and let not fear, frowns, flatteries or reproaches, or any temporal inconveniencies whatever, make you swerve an hair’s-breadth from it. Condescendingly sacrifice any thing for the sake of peace, except truth and duty: But invariably keep to these. In all your instructions study to be plain and intelligible, which is the prime end of language. And let not your taste for elegance of stile, accuracy of diction and composition, by any means prevent the most plain, close and pungent application to the hearts and consciences of your hearers. Study infinitely more to recommend Christ and his religion to your hearers, than yourself. Keep the great end of the gospel-ministry always in view, the advancing the glory of God and Christ in the salvation of souls committed to your charge. Let me just intreat you to pay a particular attention to the youths and children, and those under serious, religious impressions in your congregation, as having the greatest prospect of success with these: And herein imitate the great Shepherd of the sheep, “who carries the lambs in his arms, and gently leadeth those that are with young.” I cannot now suggest to you the numerous, weighty motives, that might be urged to excite you to the greatest faithfulness and diligence in discharging the high rust you are now to have committed to you. I trust you will daily bear in mind the vast importance to yourself, as well as others, of being able to adopt, with application to yourself, through the course of your ministry, and especially at the close of it, the declaration of the apostle in the text. May you experimentally know the solid rejoicing, which this testimony will not fail to give all those who are faithful to the death; and may you than receive the promised crown.
Let me now say a few words to the church and congregation, at whose call and request a minister is now to be ordained over them in the Lord.
Beloved Brethren,
My unacquaintedness with your particular circumstances will excuse me with only saying a few words to express our joy and congratulation with you in having been directed to, and succeeded in, your unanimous choice of one to be your pastor, who, we have reason to hope, will be an able and faithful minister of the new-testament among you, and naturally care for the welfare of your souls. We desire to join with you in thankful acknowledgments to the great Shepherd and Head of the church, for the provision he is making from time to time for the edification of the same, by raising up and qualifying men to feed his sheep and his lambs, the flock which he hath purchased with his own blood. And that you have this day the experience of this his kind care for you, in providing one to take the oversight, and act the part of a bishop towards your souls; in consequence of which you are like to enjoy the ministry of the gospel and the administrations of its ordinances resettled among you; and that under prospects very encouraging, and joyfully promising happy success. O let your eyes and fervent prayers be directed this day to the God of all grace for his blessing to accompany these solemn transactions, and render the means of grace provided for you a favour of life unto life to the salvation of all your souls: That you and your pastor may have sweet communion with God and one another, while you dwell here in the house of the Lord, feasting on the rich provisions, with which the gospel abundantly furnishes you. Dear brethren, I trust our hearts all ardently breathe out this wish and prayer, The Lord send you the blessing out of Sion.
I close with a word to this great assembly in general. What doth conscience now testify to you, respecting the manner of your conversation in the world? That it is conducted and regulated in simplicity, godly sincerity, and by the grace of God? Blessed are ye indeed, if this be the case. How thankfully and joyfully may you live; and how cheerfully go on in the ways of the Lord, while you have this for your rejoicing, even the testimony of your conscience; a testimony that carries with it an assurance of the divine approbation and final acceptance with God? But if it be the reverse of this with you, and conscience either be asleep, or pronounce plainly to you, that you have your conversation with fleshly wisdom, and live after the flesh, in the neglect of God and religion, think seriously, with what torturing fears and distressing apprehensions, this conscience, if it be duly enlightened, will distract your guilty souls at the near approach of death, when your next speedy remove must be into eternity, and to the bar of God, who is greater than your conscience, and knoweth all your wickedness. And what an everlasting source of unutterable anguish will its accusations be to you, when it shall be fully awakened to the liveliest sensibility, in the regions of horror and despair, and pour in continual reproaches and self-condemnation upon your souls, like a stream of fire from incensed Omnipotence! O be persuaded now to turn its testimony in your favour, by turning from all your sins unto God through Jesus Christ: Then will it speak peace to you here, as a sure pledge of peace and joy everlasting in the presence and favour of God in the coming world.
AMEN.
The CHARGE, by the Rev. Aaron Brown.
Reverend and Dear SIR,
It having pleased God to lead this church into the unanimous choice of you to be their pastor, and to incline you to accept of their call; we, whose hands are imposed, do in the name of the Lord Jesus Christ, and by virtue of authority derived from him, ordain and separate you, Joseph Howe, to the great, important and laborious work of the gospel-ministry; especially committing to your pastoral care and oversight the Christian Society, who usually assemble in this place for public worship.
And in that same all-glorious name, we do now most solemnly charge thee, before God and the elect angels (which are doubtless witnesses of these solemnities) that to the utmost of thy power thou discharge thyself, in all parts of that ministry and trust we are now committing to thee.—Preach the word, and declare the whole counsel of God, that you be pure from the blood of all men; for it is required of ministers, who are stewards of the mysteries of God, that a man be found faithful.—Keep back nothing that may be profitable to this people. Let them know from the word of God, that they are naturally guilty and depraved, that “there is a vast and unspeakable difference between a sinner and a saint,” between those who are in a state of nature and those who are in a state of grace. Testify unto them repentance towards God and faith towards our Lord Jesus. Preach Christ and him crucified, the doctrine of his atonement and satisfaction, justification through faith in his blood, and sanctification by his spirit.
Remember that you are a minister of the gospel of Christ: Let Christianity therefore, and not the subtleties of wit and philosophy, be the grand matter and aim of your discourses.—Be not of those who corrupt the word of God, or handle it deceitfully; but by manifestation of the truth commend yourself to every man’s conscience in the sight of God. Nor speak with the enticing words of man’s wisdom, but in the demonstration of the spirit and of the power. Study more to be profitable, than to be popular,–more to gain the divine approbation, than the applauses of a polite and respectable assembly.
Reprove, rebuke, exhort, with all long suffering and doctrine; and in the discharge of this part of your trust, variously accommodate yourself to the needs and circumstances of every one; instructing the ignorant,–convincing the unconvinced,–reproving the transgressor,–refuting and putting to silence the gain-sayer,–exhorting the indolent and slothful, and comforting the feeble minded.—In a word, like the great and good Shepherd, gather the lambs in your arms, carry them in your bosom, and gently lead those that are with young.
We, moreover, authorize and charge thee to administer to all persons, duly qualified, the sacraments of the new-testament, (baptism and the Lord’s supper) with becoming solemnity, and agreeable to the rules of the gospel.—Feed Christ’s sheep and feed his lambs.
Exercise also that holy discipline with which, as a gospel-minister, you are entrusted; exercise it with fidelity and tenderness; not lording it over God’s heritage, nor doing any thing by partiality.
We likewise commit unto you authority to assist in ordaining others to the sacred office, as you may be called of God thereunto: But lay hands suddenly on no man.
Let no man despise thee, but esteem thee highly in love, for thy works sake: Therefore be thou an example to believers, in word, in conversation, in charity, in spirit, in faith, in purity.—Give attendance to reading, to exhortation and doctrine. Neglect not the gift that is in thee, which is given by the laying on of the hands of the Presbytery. Meditate on these things give thyself wholly to them, that thy profiting may appear unto all.
Pray fervently, constantly for this people, and bless them from time to time in the name of the Lord. Pray also for yourself, that the grace of Christ may be sufficient for you; for who is sufficient for these things?
Finally, and in a word, in all things approve thyself a faithful minister of the new-testament, a workman that needeth not to be ashamed.
Long may you be continued a great blessing to this people, and they a comfort to you. May the blessing of many souls ready to perish, come upon you; and the God of peace, which brought again our Lord Jesus Christ, the great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you, that which is well pleasing in his sight, through Jesus Christ our Lord, to whom be glory forever and ever,
A M E N.
The Right Hand of Fellowship, by the Rev. Dr. Chauncy.
Dear Sir,
As you have now been separated to the work of the Gospel ministry, and to the charge of the Christian society who worship God in this place, “by prayer and the laying on of the hands of the Presbytery.” In conformity to the common usage upon these occasions, founded on apostolic example, at the desire of the venerable council present, and in their name, I give you my right hand. and I do it, to signify to you, to this great assembly, and to all the churches in the land, that we esteem you a true minister of Jesus Christ, well furnished for, rightly called to, and regularly instated in, the ministerial office; that we affectionately embrace you, as one who has been solemnly devoted to the service of souls; and that we shall always be in readiness to lend you our help by our prayers, advices, and in all other Christian ways, according to our respective abilities, as you may need, and desire it; especially in things “pertaining to the kingdom of God, and Jesus Christ.” Expecting the same expressions of pious charity from you, as the interest of religion may make them proper.
At the same time we “bow our knee to the God and Father of our Lord Jesus Christ, the Father of mercies, and God of all grace,” humble and importunately beseeching, that he would adorn you more and more with the gifts and graces of His spirit; that He would animate you to your work, guide and assist you in it, and support and comfort you under all the trials you may be called to meet with in the upright and faithful discharge of it; that he would make you “wise to win souls,” and happily instrumental in “turning many to righteousness;” and that, at “the time of the time,” you may be found among those servants of our Lord Jesus Christ, who shall shine in the kingdom of His Father as “the brightness of the firmament, and as the starts for ever and ever.”
We now salute you, the Christian church, who statedly worship in the Deity in this house; rejoicing with you in that kind Providence, which has given you, with so much unanimity, love, and peace among yourselves, “a pastor (as we trust) after God’s own heart;” one who is well qualified to “feed you with knowledge and understanding.”
Brethren, we own you as members, in common with yourself, of that “one body” of which Christ is “the head;” we profess a cordial regard to you as such; and we promise, that we will cheerfully afford your own assistance, to all the purposes of “spiritual edification;” as we are able, and may be called thereto; expecting and desiring the like office of brotherly love and duty from you.
Finally, we commend both you and your pastor “to God, and to the word of His grace; which is able to build you up, and give you inheritance among the sanctified by faith in Jesus Christ,” to whom be glory in the church, on earth, and in Heaven, both now and throughout all ages.
Born in Portsmouth, New Hampshire, Clarke grew up in a strongly patriotic family during the American War for Independence. In fact, his uncle, Timothy Pickering, was not only a military general under George Washington and later became Postmaster General, Secretary of War, and Secretary of State under President Washington. Clark graduated from the Boston Public Latin School in 1761, while only six years old. In 1774 at the age of nineteen, he graduated from Harvard. He returned for his Master’s Degree (1777), and then studied theology, receiving his Doctor of Divinity from the University of Edinburgh. He took a job on the staff of First Church of Boston, alongside the great preacher Dr. Charles Chauncy, who himself had been a significant influence in the years leading up to the American War for Independence. When Chauncy died in 1787, Clarke became pastor, where he continued until he suffered a stroke while preaching in 1798, passing away the next day at the age of forty-three. A two-volume set of his sermons were published after his death. The following sermon was the one he preached at the interment of the Rev. Samuel Cooper of Boston on January 2, 1784. (Note: the Rev. Cooper was a highly influential clergyman, identified by Founding Father John Adams as one of the individuals “most conspicuous, the most ardent, and influential” in the “awakening and revival of American principles and feelings” that led to American independence.)
The following sermon was preached at the interment of Rev. Samuel Cooper in Boston on January 2, 1784.
A
S E R M O N
DELIVERED
AT THE
CHURCH IN BRATTLE-STREET,
JANUARY 2, 1784.
AT THE
INTERMENT
OF THE
REV. SAMUEL COOPER, D.D.
Who Expired, December 29, 1783.
BY JOHN CLARKE, A. M. Junior Pastor of the First Church in Boston.
And Samuel died; and all the Israelite—lamented him.
Samuel XXV. I.
A
SERMON, &c.
ACTS XX. 38.
Sorrowing most of all for the words which he spake, that they should see his face no more.
There is not, my respected hearers, a more tender and affecting scene, than the last solemn interview of the apostle with the church of Ephesus. Knowing that he was appointed to bonds and afflictions; and that those, among whom he had been preaching the kingdom of God, would see him no more,–he could not pursue his way to Jerusalem, till he had first dropped a parting tear; and bid his very dear and valued friends a final adieu. From 1Miletus therefore, he sent for the Elders of that church: And, with a tenderness peculiarly affecting, he reminds them of the zeal and fidelity with which he had discharged his duty as a minister of Jesus Christ. He had kept back nothing that was profitable to them. He had taught them in public, and in private. The whole counsel of God he had solemnly declared. And, for the space of three years, he had ceased not to warn everyone, night and day, with tears. In proof of this, he appeals to those who were acquainted with him from his first arrival at Asia; and knew after what manner he had been with them at all seasons.
Having done that justice to his own character, which he was conscious it deserved,–he proceeds to his future expectations. And now behold, says he, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: Save that the Holy Ghost witnesseth, in every city, that bonds and afflictions abide me. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus. This tender and affectionate speech, joined to the gloomy predictions with which it was interspersed, and the liberal sentiments with which it concluded, melted them into tears. They all wept sore. They fell on Paul’s neck, and kissed him. Sorrowing much on his account, because bonds and afflictions awaited him; but more on their own, because they should see his face no more.
The behavior of the Ephesian Elders on this tender occasion, does no less honour to their feelings as men, than their profession as Christians. As fellow-creatures with the excellent apostle, they could not be unmoved at his approaching sufferings. As fellow-christians, it had been ingrateful to refuse a tear. Religion, blessed be God, does not extinguish the social feelings: It refines and improves them. It quickens our sensibility; points out the proper objects of our affection; and when they are torn from us, it teaches us to sorrow, though not as those who are without hope. The grief therefore, discovered by the apostle’s friends, does honor to their hearts. And the lively sorrow, which marks every countenance, and pierces every bosom in this assembly, is no less becoming our religious character!
A faithful minister of Jesus Christ, is deservedly esteemed by the people of his charge. Such was the apostle Paul to the Christians of Ephesus. And such are all those who imbibe his spirit; and are actuated by his noble and disinterested motives. Under God, he had been the instrument of their conversion. He had built tem up in the most holy faith of the gospel. And he had labored, night and day, to form them to that character, and to qualify them for that felicity, which is the glorious object of the Christian dispensation. In prosecution of this work, he had discovered a great and generous mind. Superior to the motives which actuate other persons, he had studied merely their good. And he was undeterred from the pursuit, though it had exposed him to may temptations, and cost him many tears.
This generous and ardent zeal of the apostle they repaid with the tenderest affection. Sensible of his labours of love, and all he had done, and suffered for the church, they beheld him with eyes of gratitude; and openly acknowledged the obligation. Oppressed, as it were, with the memory of his kindness, they wept fore. They fell on his neck: They embraced him: They gave a loose to all those tender feelings, which had been excited by his pathetic discourse.
At this distressing apprehensions from wicked and unreasonable men, they were most painfully affected. Like the master he served, they saw him despised and rejected of men. They beheld him cited before unjust tribunals; and condemned without cause. And, to complete the horrour of the scene, imagination painted him expiring under the cruel hand of persecution; and sealing the truth of Christianity with his blood. And though he appeared unmoved at these approaching sufferings, they beheld them with extreme anguish. The arrow pointed at the breast of the apostle, already pierced them with many sorrows.
But what more deeply wounded their hearts, was the mournful consideration, that they should see his face no more. This was the last interview they should ever have with their most valued friend. No more should they hear his heavenly instructions: No more should they hand upon his lips; admire his gracious words; or be transported with his divine eloquence! His example also, which had been so bright and dazzling, they were to contemplate no more. The apostle was going from them,–going to bonds and afflictions, to sufferings, and to death. He would therefore, take a final leave of them, in this world, hoping for an eternal intercourse in the world to come!
The tears, which were shed on this occasion, were a tribute due to the memory of the apostle. He deserved them all of his Christian friends. No tokens of regard, which they could pay, could possibly exceed the merits of their benefactor. For which reason, we should justly impeach their gratitude had they not melted at his discourse: And their whole Christian character, had they not sorrowed most of all, because they were to see his face no more. These words, when applied to a common friend, call up the most gloomy ideas; but how emphatically moving, when they refer to a generous benefactor, or any one for whom we entertain an ardent affection!
But, from the same principle we applaud the sensibility, and the undissembled sorrow of these Ephesians, we must enter into their feelings; and imitate theirconduct, when he faithful fail from among the children of men. To learning, patriotism and piety, we can not refuse the tribute of a tear. And when all these unite in the person of a Christian minister, his very dust will be precious to us, and we shall weep, with unaffected sorrow, over his cold remains.
It would indeed, be unpardonable arrogance, to pretend that any of the followers of this divine apostle could have his claim to the affections of their flock. However, there have been persons, in the ministerial profession who were burning and shining lights—who, to the learning of the scholar, united the virtues of the patriot; and to the easy familiarity of the companion, the seriousness and devotion of a Christian. In the church of Christ, there have been servants who were an honour to their order. Well instructed in the truths of religion, they have kept back nothing which was profitable to their charge. Generously concerned for the welfare of their flock, they have displayed the grace of the gospel with a most captivating eloquence; and enforced the precepts of it by a splendid example. In one word, there have been persons conspicuous, not only for the love of God, but the love of their country;–distinguished by their patriotic as well as their religious virtues; and no less beneficial to society, than ornamental to the church of Christ! And when such excellent characters are taken from us, shall we not feel, and lament the loss? Shall we not dress their tomb with fresh laurels? With faithful epitaphs shall we not engrave their stone? And, in our bosoms, cherish the everlasting remembrance of their virtues? Could latest time efface their image from our hearts, we should ill deserve the blessings we derive from them.
The death of an amiable, and distinguished servant of Jesus Christ is a loss, which every good mind will sincerely lament. It is a loss to his family and connexions,–a loss to the people of his charge,–a loss to the learned world,–his brethren of the profession,–the Commonwealth,–and, I will add, it is a loss to mankind! The first have peculiar reason to mourn, when the husband, the parent, and the friend is taken from them. And we should justly charge them with insensibility, did they not melt at the reflection,–that they shall see his face no more. How could they restrain the flowing tear, when they behold those eyes closed in night, which once beamed with tenderness and love;–that tongue locked in silence, on which ever dwelt the law of kindness;–and that visage deformed by death, which always wore the smiles of friendship! Surely, no human heart could be unsubdued by such a spectacle.
Next to his more immediate connexions, the people of his charge will mourn his death. They have lost an able minister, and an affectionate friend. How often have they been warmed by his devotion; and instructed by his discourse? How often have they listened to the gracious words, which proceeded from his lips? And, with what pious rapture have they accompanied him to the throne of Almighty God? When sick, how have they been supported by his Christian admonitions? When oppressed with sorrow, how have they been relieved by his tender application of the promises, and consolations of the gospel? When clouds and darkness hae over-shadowed their minds, how have they been enlightened by his religious conversation? And when ready to despair, how have they been reived by his elevated descriptions of the grace of God, and the merits of a Redeemer! Such reflections will crowd upon the minds of a grateful people, when their pastor is taken from them. They will mourn for the loss sustained by his particular friends; but most of all on their own account, because they shall see his face; hear his voice; and listen to his instructions no more!
Again—the death of such a person, will prove an unspeakable loss to the learned world. By his accurate taste, the brilliancy of his imagination, and the clearness of his judgment, he adorned and enriched the republic of letters. Others therefore, will lament his death, besides those who were bound to him by the ties of friendship or religion.
His brethren in the ministry, will never forget the hour, which consigned their dear and valued friend to the grave. The solemn sound of his funeral bell will dwell upon their ear. And his much loved image will present itself in the silent hour of night; or called up by fancy, will meet their waking eyes, in every place sacred to retirement, or religious contemplation. There will they call to mind his many virtues. There will they review the pleasing scenes in which he partook; and the happy intercourse they mutually enjoyed. And often will they repair to the sacred shrine, which contains his venerable dust. The memory of his virtues will create a sigh; while their bosoms will be wrung with the sad reflection,–they shall embrace their friend, and their brother no more!
Finally,–such a distinguished character, when cut off in the midst of his usefulness, will be an irreparable loss to society. The deadly arrow, which destroys him, will deeply wound the bosom of his country, She will feel, in a lively manner, the afflictive dispensation of divine providence: And will mourn over him as an only child. The man, who to the extensive benevolence of a Christian, unites a generous regard to that society of which he is a member, ought to be had in everlasting honour. His prayers, which have been gratefully received by the court of Heaven, ought not to be ingratefully overlooked by his fellow-men. They should remember how they have seen and heard, should call to mind his noble exertions in their behalf; and how uniformly and zealously he has always studied the public good. This part of his character should be the object of their frequent contemplation. They would they be deeply impressed with the loss they had sustained; and they would bless his memory as a patriot, while they revered his name as a minister and a Christian.
Thus have I described the person, who, as a domestic friend, a scholar, a member of society, but more especially, a minister of religion, deserves to be honoured when alive; and when dead, to be universally lamented. And did such a character never exist but in imagination? Did you never see the original of that portrait, I have thus imperfectly drawn? The grief which clouds your brow, the sighs which rend your bosoms;–and the tears which fall from your eyes, proclaim aloud, that such you esteemed your dear and venerable pastor, whose remains are now before you2; but whose face you shall see no more! Behold, the precious dust of your most honoured friend! Behold, all that now remains of the scholar, the patriot, and the divine! Venerable shade! Why dost thou revisit this sacred habitation? Was it to open our wounds anew! Was it to imbitter the cup which divine providence has poured out to us? Or was it to impress our minds with this mortifying truth—that EVERY MAN, AT HIS BEST ESTATE, IS ALTOGETHER VANITY!
We mourn with you, Christian friends, on this very distressing occasion. You have lost a most amiable and engaging minister; we a most friendly and entertaining companion. Some, in this assembly, mourn a husband, a parent, or a brother dead: And others are now paying the last tribute of respect to a patriot no more! We, who have more lately entered into the ministerial profession, bewail a friend, from whom we expected the greatest comfort; and whose counsel, assistance, and the pleasures of whose conversation, we promised ourselves for years to come. But vain are all expectations from so uncertain a thing as human life. Our friend, and your pastor is called to the mansions of the dead; and we shall see his face no more!
Within these walls, sacred to piety, and the public worship of God, you shall no more hear his voice. No more hall you catch the flame of his rational and animated devotion. No more shall your prayers ascend, clothed with his pious eloquence, an acceptable tribute to the father of mercies. No more shall the great truths of religion be set forth with his beauties of style; or recommended with his engaging delivery. That voice, those powers, and that manner, which once charmed, will charm no more!—Wherefore, give a loose to those tender feelings which his death has excited. There is a luxury in religious grief, unknown to vulgar minds. And the greatest understandings will not think it a weakness, in faltering accents, or a broken voice, to express their sorrow.
Justly should I incur the censure of his friends;–and greatly should I injure the memory of Dr. Cooper, should I not say, he was a peculiar ornament to this religious society. His talents as a minister were conspicuous to all; and they have met with universal applause. You know, with what plainness, and, at the same time, with what elegance, he displayed the grace of the gospel. You know, with what brilliancy of style he adorned the moral virtues; and how powerfully he recommended them to universal practice. When the joys of a better world employed his discourse, can you ever forget the elevated strains in which he described them? And his prayers, surely they must be remembered, when his qualifications for the other duties of his office, and his many shining accomplishments are forgotten! If those, who constantly attended upon his ministry are not warmed with the love of virtue;–if they are not charmed with the beauty of holiness;–if they are not transported with the grace of the gospel, must they not blame their own insensibility? Remember therefore, how you have seen, and heard, and hold fast, and repent.
But the place in which I now stand, was not the only theatre, on which he appeared with such applause: In private, also, he displayed his talents for the office he sustained. With peculiar facility, could he enter into the feelings of others, and adjust his conversation to the particular state of their minds. He could raise the bowed down, and encourage the feeble hearted. In the house of mourning, he could light up joy. He could inspire those, who were approaching the shades of death, with Christian fortitude. And by expatiating on the mercy of God, and the merits of a Saviour, he could revive those who were ready to despair! Thus various and accomplished his character, how justly are you affected on this occasion!
However, the people of his charge are not the only persons who mourn this event. The death of their honourable pastor is a general calamity. It is severely felt by all our societies: And by that, in a particular manner 3, which has been so long united with this church in a stated lecture. It is felt by this town, which gloried in him no less as a citizen, than a minister of the gospel. It is felt by the University, to whose honour and interests he was passionately devoted. The governours of that learned society will testify, how ardently he labored to raise it to superior eminence; and how he encouraged those sciences, the sweets of which he had so early, and so liberally tasted. His death will be lamented by this Commonwealth; and most sincerely, by some of the first characters in it. For with them he was intimately connected, and they distinguished him by every public token of respect.
In one word, his death will be a common loss to these American States; for, as a patriot, he was no less celebrated, than as a divine. Well acquainted with the interests of his country, he constantly and ardently pursued them. But while, as a states-man, he discerned what would tend to our glory and happiness, as a minister of religion, he prayed it might not be hid from our eyes. And you can tell with what fervor he offered up his supplications.
I MIGHT now descent to the more ornamental parts of his character. I might display him as the familiar friend, and the entertaining companion. I might remind you of his correct and elegant taste; and that most engaging politeness, which rendered him so agreeable in every private circle. But why should I aggravate a wound, which already bleeds too much! Why should I call up the pleasing image of a person, whom you shall see no more? Let me rather suggest those consolations, which will enable you to bear your loss with Christian fortitude, and to sorrow not as those who are without hope.
And behold, your 4 redeemer liveth; and he shall stand at the latter day upon the earth. Yet a little while, and5 Lord shall descend from Heaven with a shout with the voice of the archangel and the trump of God! And then shall the dead in Christ awake to immortal felicity! 6 That body, which is now sown in corruption, shall be raised in incorruption: That which is sown in dishonor, shall be raised in glory: That which is sown in weakness, shall be raised in power: And this natural shall be transformed into a spiritual body! Behold, I shew you a mystery! We shall not always remain under the power of the grave; but, in a moment, shall we awake, at the last trump; and our bodies shall be changed. And7Jesus Christ shall fashion them like unto his glorious body, according to the working, whereby he is able even to subdue all things unto himself. Happy day! When they who sleep in Jesus, shall hear his voice and come forth! When they shall be delivered from all the infelicities of this mortal state! When8they that are wise, shall shine as the brightness of the firmament;–and he that hath turned many to righteousness, as the stars for ever and ever!
9In the multitude of your thoughts within you, may these prospects delight your souls. May they support you at the silent tomb, to which you will soon repair; and leave the precious dust of our departed friend. May you realize them at the holy communion, on the approaching Sabbath. And may they be your joy and consolation, whenever you call to mind his amiable character; and remember that you shall see him no more.
And now, brethren, we proceed to the last tokens of respect to these remains. Could that voice, which has so often delighted this assembly, be once more unlocked, I can easily conceive, how you would be accosted by our deceased brother. Forgive me, if I presume to be his voice on this occasion Beloved Charge—Let not your hearts be troubled, ye believe in God, believe also in his Son. 9 If ye loved me, ye would rejoice, because I go to your father and my father; to your God and my God. To that God I now 11commend you, and to the word of his grace which is able to build you up; and to give you an inheritance among all them that are sanctified.12 And now, brethren, a long, a last farewell: Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you!
A M E N.
The following character of Doctor COOPER, drawn by another hand, is taken from the Continental Journal, of January 22, 1784.
Dr. Cooper was the second son of that distinguished divine, the late Rev. William Cooper, one of the pastors of the church in Brattle-Street: He was born the 28th of March, 1725. While he was passing through the common course of education at a grammar school in this town, and afterwards at the university in Cambridge, he exhibited such marks of a masterly genius as gave his friends the pleasure of anticipating a life eminently useful to his country.
His pious father having designed him for the gospel ministry, was happy to find his son’s inclination meeting his own. Divinity was therefore the Doctor’s favorite study; and having early felt the impressions of serious religion, the honour of being a minister of the gospel weighed down every consideration of temporal advantages.
He early made his appearance as a preacher, and so acceptable were his first performances, and such the expectations they had raised, that he had scarce attained to the age of twenty years before he received a call from the church and congregation in Brattle-Street, to succeed his father who died December 13th, 1743, as colleague with the celebrated Doctor Colman. In this office he was ordained May 25th, 1746, just thirty years after the ordination of his father.
The Doctor did not disappoint the expectations he had raised; his reputation increased, and he was soon one of the most universally acceptable preachers in the country. Through a course of near thirty-nine years public ministry, he conducted himself with such wisdom and integrity, prudence and ability, as procured him the like love and esteem from his venerable colleague, and the people of his charge which his father had enjoyed, and the notice and respect of all the clergy in the Commonwealth. Indeed his whole life was worthy the imitation of all who wish to live admired, or die lamented.
He early discovered a happy talent for composition; his sermons bore the mark of a genius and taste: they were clear and elegant—sensible and truly evangelical, and delivered with an energy and pathos which warmed the heart,–in a stile which charmed the ear,–and with an eloquence which always gained the attention of his auditory.
In prayer he was greatly distinguished;–his thoughts and language were devotional, pertinent and scriptural; well adapted to the particular occasion, and delivered with such humility and reverence, and at the same time grateful variety, as could hardly fail of kindling a flame of devotion in the most dull and lifeless of his fellow-worshippers. When celebrating the peculiar mysteries of our holy religion—how was he carried even beyond himself, with such a flow and fullness of expression, as often bore away the intelligent and spiritual worshippers as on angels wings towards heaven!—
About twelve months after his call and before his ordination, a malignant and mortal fever then prevailing, he was introduced by his reverend colleague to the chambers of the sick, and the beds of the dying. He has often observed, it was a happy introduction to the work of the ministry—It was one means of eminently qualifying him for that part of pastoral duty; and it is universally allowed that few, if any, were more judicious and successful in their applications and addresses to persons in those circumstances.
His religious sentiments were rational and catholic, being drawn from the gospel of Christ; in them he was ever steady, and though a friend to the rights of conscience and a free enquiry, he yet wished to avoid, in his common discourses, those nice and needless distinctions, which had too often proved detrimental to Christian love and union.
It was happy for his country, that his early intension of devoting himself to the work of the gospel ministry, or the cares of that important office to which he was ever attentive, did not prevent his completing his character by an intimate acquaintance with other branches of science besides divinity, particularly with the classicks. Upon their sparkling field he pleasingly roved from flower to flower, and finally became one of the most finished scholars of the present day.
He was a friend to learning, and to the university in which he was educated, and was a faithful member of the board of overseers. After the loss of Harvard hall, with the library and apparatus, by fire, in 1762, he exerted his extensive influence in procuring subscriptions to repair that loss. There having been a vacancy in the corporation in 1767, the Doctor was elected one of that board, and continued a very attentive, firm, and judicious member until his death.
His fame for literary accomplishments, and his character as a divine, became too great to be limited to his native country; it introduced him to the university of Edinburgh, from whence he was complimented with a diploma of doctor in divinity.
Dr. Cooper was an active member of the society for propagating the gospel among the aboriginals of America, the work was pleasing to his benevolent mind, and he was ever watchful that the pious intensions of the donors in those charities should not be disappointed.
When his country had asserted her right to independence, he was anxious to lay a foundation for the encouragement of useful arts, and the growth of the sciences in this land of civil liberty. In his opinion knowledge, as a handmaid to virtue, was necessary to support free governments and promote public happiness. He was therefore one of the foremost in forwarding the plan on foot, in 1780, for establishing an American academy of arts and sciences; and this society, from a sense of his literary merits, elected him their first vice-president.
To his acquaintance with divinity, and the other branches of science, were added a just knowledge of the nature and design of government, and the rights of mankind.—The gospel taught him to wish and promote their happiness, and the shining examples of the first ministers of this Commonwealth in the cause of their country, were ever before his eyes.
He well knew that tyranny opposes itself to religious as well as civil liberty; and being among the first who perceived the injustice and ruinous tendency of those measures of the British court, which at length obliged the Americans to defend their rights with the sword, this Reverend Patriot was among the first who took an early and decided part in the politics of his country.
He did what he could, not only by his prevailing address, his counsels and advice, but by his pen, in conjunction with other distinguished patriots, to alarm the sleepy, animate the timed, support the sufferer, encourage the warrior, and unite the people.
The abilities and steadiness thus manifested in this glorious cause, endeared him to his country, and he was esteemed, consulted and confided in by some of the principal leaders in the opposition—The success of it lay near his heart, and he regarded as friends all who aided it, whether here or in Europe.
He did much to obtain foreign alliances, and his letters were read with great satisfaction by the ministry of Versailles, whilst men of the most distinguished characters in Europe became his correspondents.
When France made a proffer of her friendship in the most disinterested manner, and became the supporter of our freedom and independence, it was necessary to subdue the prejudices against that nation which Britain had early sown in New-England, as also to conciliate the habits and manners of the two nations—Dr. Cooper appeared as one peculiarly formed by heaven for this happy purpose.
He possessed an elevation of thought, a delicacy of sentiment, and quickness of apprehension, which, united with an easiness of manners, and the most engaging address, never failed of gaining the attention and giving pleasure to the most respectable circles. Noblemen of the first distinction in Europe and fame for their literary accomplishments, having been by the course of the late war brought to America, were fond of being introduced to him;–when they had once seen him, they coveted an intimate acquaintance.
The great friendship subsisting between him, Dr. Franklin and Mr. Adams, was one means of his being known in France; and he gentlemen coming from that kingdom were generally recommended to him by those ambassadors.
When the fleets of his Most Christian Majesty have adorned our harbor, he was always the confidential friend of the gentlemen who commanded; and the many officers and subjects of that august and beloved Monarch who visited him, were ever received with an ease and cordiality that was pleasing, and highly endeared him to them.
When the civil constitution of this Commonwealth, in which he had some share, was formed and approved of by the people, he was, according to the custom of the country, called upon to introduce it with a sermon: this discourse, with others of his writings, have been printed in several languages, and are some specimens of his singular abilities.
The nature of his illness, which from the first he apprehended would be his last, was such as rendered him some part of the time incapable of conversation.—He had, however, intervals of recollection: at these times he informed his friends that he was perfectly reconciled to whatever Heaven should appoint—willing rather to be absent from the body and present with the Lord; that his hopes and consolations sprang from a belief of those evangelical truths which he had preached to others; that he wished not to be detained any longer from that higher state of perfection and happiness which the gospel had opened to his view.
He declared his great satisfaction in seeing his country in peace, and possessed of freedom and independence; and his hopes, that by their virtue and public spirit, they would shew the world that they were not unworthy those inestimable blessings.
With the tenderest expressions of love and kindness to his near connections and friends and the dear people of his charge, who have always shewn him every mark of their love and esteem, he closed this mortal life, and has, we trust, entered into the joys of his Lord.
Thus lived and thus died, the great and amiable Doctor Cooper, and his death is a loss which learning and religion, patriotism and friendship, will long feel and lament.
Joseph Willard (1738-1804) graduated from Harvard College in 1765 and served as a tutor at the College until 1772. He was ordained in November of 1772 at First Congregational Church in Beverly, Mass. In 1780, he was one of the founding members of The American Academy of Arts and Sciences. He was elected President of Harvard in 1781 and served until his death in 1804.
A Thanksgiving
Sermon
Delivered at Boston
December 11, 1783,
To The Religious Society
in Brattle Street,
Under the Pastoral Care
of
The Rev. Samuel Cooper, D.D.
By
The Rev. Joseph Willard, A.M.
President of the University in Cambridge.Thanksgiving Sermon.
Psalm CXVIII, 27.God is the Lord which hath showed us light; bind the sacrifice with cords, even unto the horns of the altar.
This is a Psalm of David; and it appears to have been penned by him, in the way of grateful acknowledgement to God, for some remarkable deliverance, which He had granted him from the hands of his enemies, who had been almost ready to destroy him, and over-run the kingdom of Israel. “All nations compassed me about, says he, but in the name of the Lord I will destroy them. They compassed me about; they compassed me about like bees, they are quenched as the fire of thorns; for in the name of the Lord I will destroy them. Thou hast thrust sore at me, that I might fall, but the Lord helped me. The Lord is my strength and song, and is become my salvation.” Thus was he delivered from the hands of his enemies, and he gives the glory to God—to that God upon whom, he tells us, in a verse proceeding, he had called in his distress; and he is desirous that he should be praised. “God is the Lord, says he in our text, which hath showed us light; bind the sacrifice with cords, even unto the horns of the altar”; i.e. As the omnipotent Lord appeared for us in our days of darkness—in our times of trouble, distress and danger, and hath caused light to shine upon us—hath made a way for our escape, and hath granted us salvation, let us be grateful to him—let us show our gratitude by offering him sacrifices of thanksgiving—let us bring our victims, for this purpose, to the altar, and there keep them bound, ready to be offered to God, to show our gratefulness and the joy of our hearts. Such was the exhortation of David to the people of Israel, when God had showed peculiar favors to him and them; and, in similar circumstances, a people, at this day, should consider the exhortation as directed to them. And in treating upon this text we shall show, that when God has remarkably interposed for a people in their days of darkness or calamity, and granted them light, or signal deliverances and favors, they ought to offer to Him a tribute of thanksgiving and praise.
God is the Lord, says David, which hath showed us light. This implies that he and his people had been in darkness. And here we may observe, that darkness and light are frequently used in a metaphorical sense, in the Holy Scriptures. Darkness is put for trouble, perplexity and calamity. Thus Joel speaking concerning the famine and other judgments under which the Israelites labored, calls the season, “A day of darkness and of gloominess, a day of clouds and of thick darkness.” And Zephaniah prophesying of the judgments of God, which were coming upon Judah, says concerning the time when they should fall upon them, “That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness.” These and many other passages make it evident that darkness is sometimes used in the Holy Scriptures metaphorically for trouble and calamity; and it is with propriety thus used. In days of public calamity how distressing is sometimes the prospect? Which way soever we look, trouble and melancholy appear, and gloom is apt to seize upon and overwhelm the mind as darkness in the night involves the body.
We find light in the Holy Oracles spoken of in an opposite sense. It is put for prosperity and serenity of mind, or joy. And when God is mentioned as interposing for his people and removing their troubles and calamities, he is said to give them light, and they are spoken of as enjoying light. Thus, when God made a way for the Jews to be delivered from the wicked devices of Haman, and to be saved from that destruction, in which their enemies were ready to involve them, it is said that they had light and gladness and joy. Many such days had the children of Israel, while they continued to be a nation. After they had been involved in darkness they saw light; they had their troubles removed; and from adversity, through the goodness and mercy of God, they emerged to prosperity.
If we read their history with any attention, we shall find that they had many dark days. Their troubles and calamities were sometimes exceeding great; and they seemed to be threatened with destruction. The greatest scourges they had were generally their enemies, who, when they revolted from God were permitted to make war upon them, and oftentimes to reduce them to abject circumstances and great distresses. These were to them seasons of great gloom and darkness, and they sometimes knew not which way to turn. But when they repented, God interposed for them and granted them deliverance, whereby the clouds were dispersed and light shone upon them. And in whatever way they had light after their darkness it was God who was the Author of it.
David openly acknowledges God to be the Author of the deliverance that he and his people had, from the hand of their enemies, as celebrated in the Psalm from which we have taken our text. Like a man of true wisdom, he perceived the divine government—he saw the providence of God concerned in the important events that took place in his affairs; and as became a man of sincere piety, he freely spoke of it and gave glory to the Ruler of the world; and all who think with propriety and are men of real religion will join with David, and will allow, that God’s hand ought to be acknowledged, in all great and happy events which concern them.
We have enough to convince us, that God is the Governor of the Universe, and doth his pleasure in the armies of heaven and among the inhabitants of the earth. He hath almighty power, infinite wisdom, the strictest justice, and unbounded goodness; he is therefore able to rule in the best manner. Were we to argue only from what reason should dictate to us concerning such a Being, we must be convinced that he would rule in the best manner, if he should undertake the government of the world; and the same reason would dictate to us, that such a Being would not leave it without government: None could be equal to the undertaking but a Being of infinite perfections. God therefore must direct in all or the whole would run to confusion.
God’s providence and government are treated of in the plainest manner, in the Sacred Oracles. By them we are informed that He hath set up his empire among the children of men, and that He disposes of all things concerning them, as he pleases. He is represented as directing the concerns both of individuals and communities or nations. He orders what respects the outward circumstances of each one of us; and as to what concerns nations, he speaks to build and to plant them—and He speaks to pluck up, and to pull down and to destroy.
There are proofs, innumerable proofs of a superintendency over the affairs of men, which they cannot but be sensible of, if they open their eyes and reflect in the least. Such facts must arise to view as must fully convince every unprejudiced mind of providence. Oftentimes are events entirely contrary to human plans, and even to the most sanguine expectations. Men fail, when they appear to be upon the eve of carrying their purposes into execution, and their expectations perish. Sometimes men are as unexpectedly successful in their undertakings. They have been driven to attempt things, in which human probability has been entirely against them, and yet they have carried their attempts into execution. Thus are men taught, that there is Power above who orders and directs in all the affairs of the children of men. This has so often been the case with respect both to individuals and communities that he must be obstinately blind who does not see it.
God sometimes fulfills the desires of the children of men, without any human instrumentality. Thus, by a series of miracles wrought in Egypt, he caused the king of Egypt to let the children of Israel go out of his land, where they had for a long time been groaning under the most cruel bondage. And by working a miracle, he pated the red sea, when the king of Egypt with a large army pursued the Israelites; and after the Israelites had marched through and escaped, he caused the sea to return upon the Egyptians, who followed them, whereby they were all drowned; and thus was a most wonderful and memorable deliverance wrought for his people. In a like miraculous manner, God granted deliverance to the Samaritans, after they had been for a long time besieged by the army of Benhadad king of Syria, and had endured the rigors of famine. The sacred historian tells us, 2 Kings vii[7]th chapter, that, The Lord made the host of the Syrians to hear a noise of a great host, and they said one to another, Lo, the king of Israel hath hired against us the kings of the Hittites and the kings of the Egyptians, to come upon us. Wherefore they arose and fled in the twilight, and left their tents and their horses, and their asses, even the camp as it was, and fled for their life. As remarkable a deliverance God gave Hezekiah from the army of Sennacherib king of Assyria. He had greatly distressed the land of Judea, and by his army and threatenings had thrown Hezekiah and the inhabitants of Jerusalem into much consternation. He boasted what he would do to the kingdom of Hezekiah, and spoke blasphemous words against the God of heaven. But the Almighty soon blasted his purposes. His angel went out, and in one night smote in the camp of the Assyrians, an hundred fourscore and five thousand men; and Sennacherib, without attempting anything farther, returned to his own land. This memorable account we find in 2 Kings xix, and in Isaiah xxxviii. These are a few instances of many that might be produced from sacred Writ, where God, in the most remarkable manner, interposed and granted salvation to his people, without human means; so that the glory could not but be entirely ascribed to him.
But the hand of God does not always appear so immediate and conspicuous, in those great and happy events which a people sometimes experiences; yet his providence may be seen in them; and though human means may have been made use of, the finger of God may still evidently appear in bringing about what takes place. A number of instances favoring this position, may be found in the sacred pages, respecting the children of Israel, which there is not time to mention, but which those conversant with their bibles may easily advert to.
There never has been a nation for whom God has so miraculously interposed, in their days of darkness, as he often did for the children of Israel; and scarcely ever is his providence marked with such very signal footsteps. Yet divine interpositions for other nations have sometimes been so evident, that he must have been willfully perverse who has not owned them. They have sometimes appeared to be upon the brink of ruin; everything has seemed to be fast tending to their overthrow; they have been so enveloped in darkness, that almost ever mind has been filled with gloom, and has presaged the saddest events: But a series of prosperous circumstances have ere long taken place; every undertaking has been smiled upon; ways and means have unexpectedly been found for them to reinstate their affairs, and a train of successes has attended all their operations. Everything has turned out so contrary to human appearances and expectations, that none but an atheistical mind could resist the evidences appearing for the interposals of a divine providence. Even Heathens have remarked such interposals, and have highly celebrated them; and surely it would be a disgrace to those, who are favored with the knowledge of the true religion, when they see such remarkable events taking place, or which have taken place, not to acknowledge the hand of Him who rules in heaven and among the inhabitants of the earth, and who orders things as it best pleases Him. And they who are interested in events, which have been graciously overruled to their advantage and happiness, would conduct entirely unworthy the benefits they have received, should they not acknowledge that they are indebted to the providence of God for them. A humble sense of their dependence upon Him ought to possess their minds, as well when they have received favors, as when they are in want of them. And it is highly provoking to God, when men entirely arrogate that to themselves, for which they have been indebted to his blessing and the success which he has granted to their endeavors, and they have reason to fear lest he should withdraw his favors. But they who have a sense of their obligations to God, for the light and prosperity which they enjoy, and with grateful hearts acknowledge it, may hope that he will be further merciful to them, and will grant them all needed salvation.
Gratitude to God always becomes the children of men, who are continually receiving benefits from his hand; and it in a peculiar manner becomes them, when they have received any signal favors. This was the temper of David, as we find in our text. As the Lord had showed him and his people light, he exhorts to bind the sacrifice with cords unto the horns of the altar. He was ready to offer a tribute of praise to the God of his salvation himself, and to lead others to do the same. This is a conduct which all ought to pursue.
God has been pleased to endue us with passions and affections, as well as reason; and when we see particular actions or modes of conduct, we not only reason upon them, but we immediately feel ourselves impressed with the idea of their propriety or impropriety. When we perceive a malignant temper in any one of our fellow creatures, and see him manifesting it by malevolent actions, not only does our reason tell us that his temper is evil and his actions wrong, but we immediately feel ourselves impressed with the idea of his vileness; and indignation arises in our breasts against him. On the contrary, when we see one of our fellow creatures of diffusive benevolence, who shows the goodness of his heart by frequent acts of kindness and beneficence, and who delights to make all those who are around him happy, our hearts must be immediately impressed with a love of his character; unless we are devoid of the common feelings of the human heart; and if we have been benefitted by him, we shall not only love his character, but, shall feel gratitude enkindled in our bosoms.
Shall we feel thus disposed towards one of our fellow men, in whose character there is benevolence and goodness, and can we see remarkable manifestations of the goodness of God towards us, and not have our hearts deeply impressed with gratitude and thankfulness to Him! None can possibly bestow upon us such favors as God, but all must in acts of goodness fall infinitely short of him; and shall any feel more grateful to a fellow creature, who bestows a few favors, than to that infinitely good Being, who loads us with benefits, and to whom we are obliged for disposing others to do us good? Did men but seriously consider from whence all their mercies flow—that it is God to whom they are indebted for the blessings they enjoy, they could not but feel highly grateful to him. A grateful mind must always be acceptable to God; all therefore should be solicitous that their mind be thus disposed; and if they are truly grateful to him they cannot but be ready to offer him a tribute of praise, and to conduct in such a manner as to glorify him.
To live as God requires is the most substantial praise that men can pay him. This shows that they have a proper sense of their obligations to him, and are studious to glorify him: All therefore should endeavor so to order their whole conversation and conduct, that a tribute of praise may be daily ascending from them, and they may lead a life of thanksgiving. But particular exercises of praise and thanksgiving are a mean of promoting such a character in ourselves and others. They have tendency to excite sentiments of love and gratitude to God, and to lead men to study what His will is, that they may conform thereto.
David in our text, sensible of his obligations to God speaks of offering him sacrifices. There were sacrifices of thanksgiving appointed under the Mosaic dispensation. These we read of in Leviticus vii. The Israelites were directed to offer sacrifices of thanksgiving to testify their gratitude for the favors they received from God; and if these sacrifices were attended with grateful hearts, they were acceptable to him.
Jewish sacrifices, we all know, have long since ceased, but there are ways in which Christians may offer to God sacrifices of thanksgiving. They may have days appointed to meet together at the house of God, to attend to discourses of his goodness and mercy, to sing his praises, and to offer their thankful acknowledgements for his favors, before the throne of his grace. And if they thus meet together, with hearts deeply impressed with a sense of divine benefits, and sincerely join in these acts of worship, they glorify God and are accepted by him.—They also offer him the sacrifice of thanksgiving, while they temperately partake of the bounties of his providence, and at the same time have their affections engaged to him for his blessings. And they who are in circumstances of ease of affluence may offer to God the sacrifice of thanksgiving, by imitating him in his bounty, and bestowing favors, with a true spirit of charity, upon those who are in circumstances of indigence.
But omitting what might be further offered upon this head, I shall now proceed to the improvement.
From what we have heard, let us all be excited to keep in our minds a realizing sense of the providence of God, as continually directing human affairs. And at a time when there are any great and signal benefits, in which we with others are concerned, let us show that we are properly impressed with a consideration of our being indebted to God.
It becomes us to acknowledge a divine providence, when we are partakers of peculiar favors; for however the blessings we enjoy may appear to have been in any measure procured by ourselves, or by any of our fellow men, we or they are but second causes. God is the first cause, and without him nothing can be brought to pass. In all signal blessings, therefore, let us gratefully acknowledge him, and we may hope at all times to have his favorable regards, and those mercies that we farther stand in need of. And, under great and happy events in which it becomes us to rejoice, let us endeavor that our joy may be under proper regulations.
We should enjoy with cheerfulness the prosperity that God is pleased to allot to us; and when we meet with peculiar deliverances and favors, especially of a public nature, in which not only we, but multitudes of our fellow men are concerned, we may be particularly joyous; only we should guard against everything that would not become us as men and as Christians. And we should in a particular manner be glad in the Lord, who is our divine Benefactor. Let us with sincerity pay our tribute of thanksgiving to him, and make our gratitude known by striving to live as well as speak his praises—joining the sacrifice of a pious and Godly conduct to the offerings of our tongues.
Let us now consider what has been offered, as it respects the occasion of our being together at this time.
We are called together by our Rulers, this day, to celebrate the loving kindness of God as it appears in those great things which he hath done for us. And in order that our gratitude may abound, in those happy circumstances in which we now find ourselves, let us take a retrospective view of the state of our affairs, in this land, for some years past. We shall indeed be able but just to glance upon many things; but we shall see sufficient to fill our minds with adoring thoughts of the great Governor of the world, and the highest gratitude to him for his unspeakable benefits.
We have had days of darkness as well as seasons of light. How gloomy was our situation, for several years before the late war, when Great Britain was endeavoring to lay upon us burdens difficult to be borne, and which, if we had submitted to them, would have sunk us to a very abject state. We had to contend with artful men, and those bent upon carrying their purposes, at all events. But in the midst of these glooms God gave us some light. He early raised up those among us, who had wisdom to detect the plots of these men, and firmness to oppose their measures, so that we did not fall that easy prey to them, which they had expected. They took one method after another, to put the shackles upon the inhabitants of this land; sometimes by artful, at other times by violent measures; but there were always found those among us, who could traverse their designs; and though the blessing of God, upon the exertions of our worthy and steady Patriots, the enemies of our Zion were never able to carry these their destructive plans into execution.
How dark was the prospect, when the port of this Metropolis was shut up by a cruel act of the British Legislature, as a punishment for opposing their unjust measure? Soon after which, the Government of the Province was essentially altered, and made a King’s Government, that the people might be brought to humiliating submission; and to reduce them the sooner to this, a military Governor, with a considerable military force, was placed among us. Gloom sat upon the countenances of all but a few, and we trembled for the event of these things. “But though we were perplexed, we were not in despair—though we were persecuted, we were not forsaken.” Many who had appeared Patriots, continued firm in their country’s cause; and God granted a remarkable union of the inhabitants of this land. This Metropolis found friends, through the Continent, to help her under her distresses—this Province found others disposed to make her cause a common one; and by their united counsels they made a glorious stand against the hand of oppression. Thus did light break forth from darkness. Our enemies, who had thought by rigorous methods to intimidate us, were chagrined at finding so determined a spirit of opposition to their schemes, and they were plunged into difficulties which they knew not how to surmount.
But the most trying scenes were still to come. On the memorable 19th of April 1775, hostilities began, bloodshed commenced, which led on to that train of events, which have astonished the world. But how dark was the aspect when war had thus commenced between Great Britain and the inhabitants of her then Colonies! In this Province the war began; and we could not tell how far we should be aided and supported by our sister Colonies, in this last appeal to heaven. But God, who has the hearts of all men in his hand, surprisingly inclined them to aid us; and the determination became general, to withstand the hand of oppression, to the last extremity. Those in this Province, who with so much patriotism and bravery turned out to repel the enemy, at the commencement of hostilities, were soon joined by their brethren, from other parts, so that it was not long before we had a large army collected, and a General at the head of it, in whom entire confidence was placed; and thus heaven appeared to smile upon us in the midst of our distresses. And we had this further happiness, that the Council of the United colonies harmonized in their measures, and strenuously pursued whose plans, which, they judged, would best conduce to secure the liberty and felicity of the people. But although we had thus some light, yet there were dark clouds which could not but give us uneasiness. Our army was for a good while in a very fluctuating state. At the same time, they were almost destitute of everything necessary to carry on a war, while our enemies were well furnished. Yet, God ere long gave us some signal advantages against them, particularly in the ever memorable battle of Bunker-Hill, enabled us to circumscribe them within very narrow bounds, and prevent them from ravaging the country. And after they had been in possession of our Capital, for some months, He was remarkably with us, in driving them from the important post. And how wonderful were the smiles of providence upon us, in procuring those military articles we stood in need of! All the efforts of our enemies to prevent our supply proved abortive. When we were in the greatest straits, some of the enemy’s vessels laden with military stores and clothing, fell into our hands—we soon became able to manufacture military stores for ourselves, in large quantities—foreign ports were opened to us, and freely supplied us with whatever we stood in need of; so that all the endeavors of our enemies to force us into a compliance with their unjust measures, by putting it out of our power to oppose them, for want of arms and military stores, were entirely frustrated.
In the summer of 1776, so large was the British force, both by sea and land, at New York, that human probability was, that they would carry all before them. Yet, the Fathers of our country, our intrepid Patriots did not despair of our affairs; and when they found that all addresses to the throne for justice were unavailing, and there appeared the most determined spirit to oppress this people, deprive them of their invaluable liberties and bring them to abject submission, they nobly dared as it were in the face of the royal fleets and armies, to assert their freedom, declare their independence on that power which was thus injuriously treating them, and to rank themselves among the distinct nations of the earth. This step the people at large had previously authorized the great Council of the States to take, if they should think it expedient; and they have never had reason to repent that it was taken. Such a measure, taken under such circumstances, must immortalize the memory of the then inhabitants of this country, and particularly, of that band of intrepid patriots, who proposed the measure and openly published it to the world, under the signature of that distinguished Patron of liberty, who has ever stood forth to assert its glorious cause, even in times of the greatest hazard.
After this memorable transaction, in the course of the summer, the enemy gained many advantages over us; and in the autumn our affairs wore an extremely dark aspect. Our army was reduced to an handful of men, compared with that of our enemy. But our Commander in Chief, who has ever shown with peculiar lustre in circumstances of difficulty, through the blessing of providence upon his arms in the winter, revived the drooping spirits of his countrymen. His splendid and successful actions of Trenton and Princeton gave a new turn to our affairs; and large recruits soon joined our little army. Our enemies were disappointed in their expectations, and greatly chagrined; and we had light and joy, after great darkness and perplexity.
During the course of the war, God remarkably prevented the ruin of our cause by British gold, when employed for that purpose. A remarkable instance of his kindness we had in the detection of Arnold, one of our Major Generals, in his ungrateful, vile and treacherous designs and plots. Had he succeeded in these designs, such a blow would have been given to our affairs, as we should have severely felt; and the consequences might have been fatal to our cause. But the Lord disappointed him.—While we view, with the utmost contempt, detestation and abhorrence the abandoned traitor, purchased with the enemy’s gold, let us consider, with the greatest gratitude, the footsteps of the providence of our gracious and divine Benefactor, by which his atrocious plots were brought to light and frustrated, when they were upon the point of being executed; and to him be the glory of all!
The military events, after the last mentioned actions of Trenton and Princeton, were various; and to give a minute detail would now be tedious and improper. Our defensive and offensive actions were sometimes signal. Witness Red-Bank, Stony-Point, Monmouth and several other places. But the successes that attended our arms, in two instances, were so important in themselves and so momentous in their consequences, that I cannot forbear briefly describing them.
The first instance I refer to, is the capture of General Burgoyne and his army, at Saratoga, by General Gates and his forces. How gloomy was the prospect, sometime before the event? When our forces were abandoning their strong holds, and leaving all to the enemy.—The enemy, at the same time pursuing, and slaying and taking prisoners many of our soldiers—Numbers of towns, in the northern department, lying open to the ravages of the British troops and to the cruel depredations of the savages—Multitudes fleeing from their habitations and leaving their substance, to escape the sons of violence; and scarcely knowing where to retire—The enemy flushed with success, penetrating into the country, and threatening to over-run that quarter like an overflowing flood! At that time we were ready to think that all these things were against us; and we trembled for the event. But it was not long before we saw that God meant all for good. Many of our militia were inspired to take the field, in their country’s cause. We soon met with great success at Bennington, against a large division of the enemy; after which, they lost ground in every quarter. Their main body was prevented from advancing, by our army, which daily augmented, by great numbers, who voluntarily took the field. Large divisions of the enemy’s army were attacked and repulsed; and the whole, soon after, fell into the hands of our brave General and his troops.
When the news of this capture reached Europe, it filled the minds of our enemies with dismay; and it happily made way for our alliance with the French nation, from which we have received the most important advantages. From that period, the inhabitants of these United States have appeared to the nations of Europe of much higher consequence than before, and their cause of far greater moment. And the example of France induced others, particularly the United Provinces in the Netherlands, to favor our struggles for securing our independence.
The other memorable instance of success was at York Town in the autumn of 1781. Several of the first months of that year afforded us very unfavorable prospects. When the spring opened, we had but a small army in the field, and our enemies were making great progress in the southern States. At the time that General Green was appointed for, and sent to that department, he had almost every difficulty to contend with. When he began his campaign he had but a very small army. But by his merit and enterprising spirit he soon collected a considerable force, and engaged Earl Cornwallis, the enemy’s commander in chief in that quarter. The contest was obstinate, notwithstanding our forces were inferior in numbers; and although the enemy kept the ground, yet they suffered so severely and were in such circumstances, that they were soon obliged to leave it to our army, which was in the neighborhood, and was ready to meet them again, in a few days after the battle.
Our General and army marched to South Carolina, while the enemy proceeded to Virginia, with a full expectation of adding that State to their southern conquests, which they thought secure to them. But their expectations were eventually disappointed, in every quarter. Our arms, by the smiles of a kind providence, were crowned with the most happy success in the Carolinas, and one important post after another fell into the hands of our brave General and army.
When Earl Cornwallis had arrived in Virginia, he found there the brave Marquis la Fayette to oppose him, but with so small a force, that he was able to make but little head against him. The British General, therefore, greatly distressed the people of that State, and the prospect for a time, was in that quarter, very unfavorable to us. But after a while the prospect brightened. Our illustrious and generous Ally the King of France, who had, the year before, sent us a considerable fleet and army, did, on this emergency, furnish these States with a powerful armament, to cooperate with us against the British forces. And what was the event? The united arms of America and France, by the blessing of heaven succeeded according to our wishes. The British fleet severely shattered, and driven from the Chesapeake by the French, and unable to relieve their General, returned to port with disappointment and loss. Our illustrious General and Commander in Chief, with the allied army, approached the enemy, who were strongly fortified, but with such vigor and resolution was the siege prosecuted, that the Earl was soon reduced to the necessity of capitulating, and submitted to such terms as were imposed—terms, indeed, less humiliating and severe than he, who had constantly marked his footsteps with devastation and cruelty, had any right to expect; but not too lenient for the noble and generous mind of a Washington to give—a mind, which has ever compassionated the unfortunate, though by their conduct they have oftentimes been undeserving of pity.
This glorious event was the finishing stroke to the offensive war of the Britons in America. Our enemies were convinced, that to prosecute the war any father would be but to plunge themselves into greater disgrace and wretchedness. Through the year 1782, therefore, there were no military actions among us, worth notice; and negotiations for peace were more thought of than preparations for war. And happily, in the beginning of the present year, peace was settled, and the independence of these United States was acknowledged by Great Britain; and our Plenipotentiaries gained, by the treaty, everything for us that our most sanguine expectations could promise us. Such a great and important revolution in the cause of freedom, and completed in so few years, is not to be found recorded in history; and it must ever appear an event as astonishing as it is important.
I have briefly related these things, my hearers, not to inform of anything new, but to stir up the mind by way of remembrance, and to bring many important things into one point of view, that we may the better see the divine footsteps, and be led to adore that God, who has safely conducted us through the difficulties we have had to sustain, has given us a name and rank among the nations of the earth, and firmly established our freedom.
Freedom! How pleasing is thy name, how grateful to those who have so long been struggling in thy cause! The inhabitants of the United States, who not long since, were ingloriously dependent upon another power, have now the direction of their own affairs; and from that true spirit of liberty, which so eminently distinguishes them, we have everything to hope. Methinks, I see the firmest and most distinguished Patriots, and the wisest and most just Legislators, in long succession, blessing the land. Under their patronage and encouragement, methinks I see agriculture carried to great perfection, by the wisdom and industry of this people, and trade and commerce so extended and improved, as to be highly to the emolument of these States. Methinks I see science flourishing, and improved to the highest degree, under the fostering hand of liberty. Methinks I see virtue and piety encouraged by all ranks of men, and the gospel of Jesus Christ having free course among us; and religious knowledge, and religious liberty, charity and Catholicism eminently prevailing, and this land becoming in all respects, the glory and the joy of the whole earth. Methinks I see the interests of mankind essentially promoted, by our glorious and successful struggles, and the benign influences of our freedom extending far and wide.—But whither am I carried in these pleasing presages? I forbear.—God grant, that expectations so delightful to our minds may never be blasted!
Methinks, my hearers, we cannot take a review of the great and momentous events, respecting these States, which we have been considering, without seeing the interpositions of a divine providence, in the most conspicuous manner, in bringing us out of darkness into marvelous light; and I must think, we all say in our hearts, “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 hath not given us a prey to their teeth. Our soul is escaped, as a bird out of the snare of the fowler; the snare is broken, and we are escaped.”
Great thanks are due to many, both in the civil and military line, who have exerted themselves to carry us happily through the war, in which we have been engaged in the support of freedom, and to secure the independence of these States. But whatever obligations we are under to our Patriots, still it is to God that we must give glory; and while we remember them with gratitude, as we ought always to do, let us principally be joyful in the rock of our salvation, and praise God for raising up of our fellow men to be such extensive blessings to us.
We mutually feel pleasure, my brethren, under prosperous events, in which we are concerned; and we ought not to suppress our pleasure, at such times, but only give it a proper direction. Did we not feel pleasure and joy when providence bestowed peculiar favors upon us, or were we immediately to labor to suppress every pleasurable sensation, at such a time, we should want a great stimulus to gratitude to the hand from whence we receive the mercies we enjoy. To be joyful, therefore, under such circumstances, is not only allowable, but is also a duty; and not to be moved would be greater proof of stupidity than of piety. The wise man says, “In a day of prosperity be joyful;” and we are authorized to it, by examples of good men, recorded in the word of God. But while we give outward demonstrations of joy, let us take care that we do not run into levity and vanity, into extravagance, luxury and excess; but in all our expressions of joy, on this happy occasion, let us conduct agreeably to the rules of reason and religion. Let us indulge to nothing that would jostle out of our minds a sense of the obligations we are under to God; but let us preserve a grateful regard to the providence of that Being, from whom comes every good and perfect gift; and who is the Author of all the happiness we enjoy or can expect. And let us strive to have our joy so operate, that through the blessing of God it may promote in our souls a true love to Him, and a sincere desire to please and obey Him. Thus should we all endeavor to improve the remarkable blessings God has bestowed upon us, and so to rejoice in the Lord that we may be furthered in our way to that blessed world, were there is joy unspeakable and full of glory.
But as God’s hand ought to be acknowledged with gratitude and thankfulness, in all such important events as we have been considering, so it ought also to be, in those things in which it does not appear so conspicuous to us, because they are more common. When the inhabitants of a Community enjoy great health and plenty, they are indebted to God therefore. In him we live move and have our being; and he upholds us from day to day. All diseases are under his direction and control. He can send them upon us, or restrain them, as he pleases. The state of the air may be salubrious or pestilentious, adapted to promote health or to impair it. There may be many other things, which may act as external causes, and may subserve or destroy it. But still, nothing can take place without the permission or direction of God, who is the health of our countenance. To him therefore be the praise and glory, for that health which the inhabitants of this land have, for the year past, enjoyed; and may we all show our gratitude to him, by improving our health in his service.
As God has savored us with remarkable health, so he has given us kindly seasons, and has blessed us with great plenty, filling us with food and gladness. This his goodness demands our grateful acknowledgements; and we ought to make it our great concern, to improve the bounties of his providence, in such a manner, that we may thereby honor and glorify him. May they who have ability be ready to show their gratitude to God, by assisting the poor, and extending their bounty to those who are objects of charity. The poor we have always with us; and they who have a sufficiency of this world’s goods should consider themselves God’s Almoners, and should be ready to expend something feed the hungry and clothe the naked, remembering what St. Paul has said, “To do good and to communicate forget not, for with such sacrifices God is well pleased.”
We have great reason of thankfulness that we have a good Government, and that our Rulers are such, that under their administration we may lead quiet and peaceable lives. And God be praised, that since the last anniversary, we have had so few internal difficulties among us, and that there is so general a disposition to promote good order.
Above all things, my brethren, let us be thankful to God, that he hath continued to us the precious privileges of the Gospel of Jesus Christ. Let us strive with the greatest care to improve these privileges aright, which will be the most substantial proof that we are truly grateful for them.
God is calling upon you, my brethren, to consider the importance of improving these privileges, by his present afflictive providence, in interrupting the public services of your justly beloved and valued Pastor, who has, for many years, labored among you in word and in doctrine. While that eminent servant of our Lord Jesus Christ shall be detained from this his sanctuary, may you reflect how you have received and heard. May you consider how you have improved under his ministry. As far as it has had a due influence upon you, may you be grateful to God who has blessed it. If it has not been improved by you as it ought to have been, may you be humble and penitent, and resolve, relying upon divine grace, that you will for the future be more attentive to the great and momentous truths of the gospel.
Notwithstanding you are partakers of the public joy, which is diffused enough through the land, yet it cannot but be damped, by what you feel as a religious Society, on account of the sickness of your excellent Pastor; and in this regard it is with you a day of darkness. I feel you concern—I heartily condole with you under this afflictive dispensation of providence, and consider myself as deeply interested. May a life so eminently useful and valuable be precious in the sight of God. May he graciously restore him to health and to distinguished serviceableness among this people of his beloved charge—to the University of which he is so excellent and beneficial as Governor, and to the public, which he has greatly serve, and which would very sensibly feel his loss.
Blessed be God who is in any measure giving light and hope. May that goodness which is begun be perfected. May the darkness soon be entirely dispelled and perfect day appear. May your Pastor be raised up, and be continued to be a burning and shining light in this golden candlestick, as he has heretofore been, and even to increase in luster; and may you for a long season rejoice in his light.
Finally, that we may all walk agreeably to the light of gospel truth in this world, and that we may finally be received to the world of eternal light and glory above, may God of his infinite mercy grant, through Jesus Christ our Lord. Amen.
Josiah Bridge (1739-1801) graduated from Harvard in 1758. He was pastor of a church in Sudbury (1761-1801). The following election sermon was preached by Bridge in Massachusetts on May 27, 1789.
A
SERMON
PREACHED BEFORE
His Excellency JOHN HANCOCK, Esq.
GOVERNOUR;
His Honor BENJAMIN LINCOLN, Esq.
LIEUTENANT-GOVERNOUR;
The Honourable The
COUNCIL, SENATE AND HOUSE OF
REPRESENTATIVES,
OF THE
COMMONWEALTH OF
MASSACHUSETTS
MAY 27, 1789.
BEING THE DAY OF
GENERAL ELECTION.
By JOSIAH BRIDGE, A. M.
Pastor of the church in East-Sudbury.
Commonwealth of MASSACHUSETTS.
In SENATE, May 27, 1789.
ORDERED, That Ebenezer Bridge, Cotton Tufts, and Benjamin Austin, jun. Esq’rs. Be a Committee to wait on the Rev. Josiah Bridge, and thank him in the name of the Senate, for the SERMON delivered by him this day, before his Excellency the Governour, the Council, and the two Branches of the General Court; and also to request of him a copy thereof for the Press.
Attest.
SAMUEL COOPER, Clerk.
AN
Election SERMON.
PSALM LXXXII. VERSE I.
GOD STANDETH IN THE Congregation of the Mighty: He judgeth among the Gods.
This passage of inspired scripture may well possess the minds of this numerous and respectable audience, with reverence and a sacred awe, before him, who is greatly to be feared in the assembly of his saints; and who will be sanctified in all them that come nigh him: It is particularly adapted to arrest the most serious attention of our honoured Rulers; at whose invitation we are assembled in the House of God on this auspicious anniversary,–to supplicate the Divine Presence with them, and his smiles and blessing upon the special business of the day; and their administration of government the ensuing year; and to enquire of him from his word, agreeable to the laudable practice of our pious Progenitors, from the first settlement of the country, to the present period.
Our text has a primary reference to the Rulers of God’s ancient covenant people. But as this passage of scripture is of no private interpretation, it will as fitly apply to our civil fathers now before God, as to the Jewish Sanhedrim of old.
The words before us, will naturally lead us—‘To make some brief and general observations on government.’—The propriety and usefulness of an assembly, for conducting the important affairs of it.—The sublime characters rulers sustain.—The Supreme Ruler present with them, as an observer, and judge; ready for their assistance and support, when acting up to their character; and carefully noticing whenever they lose sight of the great end of their appointment: And the powerful influence, the consideration of his presence and inspection must have, to engage them in a conscientious discharge of the duties of their exalted stations. May I be indulged your serious and candid attention, while I attempt to dilate a little, upon these several particulars; all obviously contained in, or easily deducible from our text. GOD standeth in the Congregation of the Mighty: He judgeth among the Gods.
That our text applies to the supreme government of a community, and involves the various departments of it, is readily seen by looking into the Psalm before us; where we find this congregation of the mighty, reproved for the improper use of their power, and a different mode of conduct enjoined upon them. “How long will ye judge unjustly, and accept the persons of the wicked? Defend the poor and fatherless: Do justice to the afflicted and needy: Deliver the poor and needy, rid them out of the hand of the wicked.”
Civil government is both a dictate of nature, and revelation; and is accordingly indifferently denominated, the ordinance of God, and the ordinance of man. Man was originally formed for society, and furnished with faculties adapted thereto: Faculties for the improvement of which social intercourse is indispensably necessary. Some of the most important duties, and refined delights of human life are of the social kind.
In order to obtain the benefits of society, civil rule is essentially requisite. Those lusts of men, from whence come wars and fightings, are so prevalent in this apostate world, that they are obliged to form compacts and combinations, for mutual assistance and support. And there is perhaps no people no earth, however uncultivated and barbarous, but who have adopted some kind of civil polity.
The light and law of nature, which uniformly urges to this mode of procedure, may well be accepted, as an expression of the divine will: For God addresses the human mind in divers manners; and he does it by the voice of reason, as well as revelation.
The providence of God is particularly concerned, in elevating man to post of honour and dignity; and giving them a seat among the congregation of the mighty. “For4 a promotion cometh neither from the east, nor from the west, nor from the south: But God is the judge: He putteth down one, and sitteth up another.” “By me (says wisdom, or that glorious Being who is the wisdom of God) by me kings reign, and princes decree justice. By me princes rule and nobles, even all the judges of the earth.” And in the New-Testament, we have the same idea held up, in terms equally express. “Let every soul be subject to the higher powers; for there is no power, but of God. The powers that be, are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of man, for the Lord’s sake; whether it be to the King, as supreme, or unto Governors, as unto them that are sent by him, for the punishment of evil doers, and for the praise of them that do well. For so is the will of God.”
These declarations apply to civil government in general, which is indispensably necessary to social felicity and safety. But they are by no means to be extended to every mode of government that has obtained among mankind. Not certainly to a despotic and lawless domination. This is not the ordinance of God. Nor indeed any other government, but such as protects the subjects in the peaceable possession of their just rights, properties and privileges.
The particular form of government and mode of administration, that shall obtain among the various nations of the world, heaven has not seen fit to prescribe. This seems to be referred to the wisdom of each community to determine for themselves. And a great variety has in this respect, actually taken place; in consequence of the different genius, sentiments and situation, of different people, in different ages and climes.
In some constitutions, the supreme authority hath been vested in one man. In others, a few are selected for the purpose. Others still have submitted it to many. The particular mode of government that has obtained the preference with the people of this land, directs our attention to the latter of these three. And so does our text. The congregation of the mighty.
There seems an evident propriety in committing the management of the interesting and important affairs of government, to a number selected from the whole.
Power is of an intoxicating quality; and for a single individual to be vested with foreign rule, is subjecting him to a temptation too strong for human virtue. A desire of pre-eminence is natural passion, and when properly restrained, may prove highly beneficial to society. But when it has a full free course, and attains the summit of its wish, and feels itself without control; the subject of this undue elevation, is apt to be puffed up with pride, to become intolerably supercilious and tyrannical; and to trample upon those rights of the community, and individuals, which it is the prime design of government to protect.
Wherever the will of a despot is the supreme law, the great end of government is usually perverted. This is sufficiently attested by facts: And it is no other than what might justly be expected from the nature of man.
There are, it is true, advantages arising from vesting the administration in the hands of one man, or a few; when they are well furnished with wisdom and fidelity; advantages from the decision and dispatch, with which affairs of State may be transacted; and which in particular emergencies, may be peculiarly beneficial. But they are so counterbalanced by the ills that result from arbitrary rule, on the one hand, and the safety that arises from good advice on the other, that there seems a manifest propriety that a number should be selected for the business.
“Where no council is (says the wise Solomon) the people fall: But in the multitude of counselors there is safety.” So limited is the human mind in all its perceptions and operations, and so diffuse, difficult, and many times perplexed are human affairs, especially the important ones of government, that they elude the comprehension of an individual; and demand the combined wisdom of a number, to conduct them with propriety. In free and judicious debates, there is frequently much light reflected upon intricate subjects. What escapes the observation, or recollection of one, may occur to another; and the minds of all be ripened for a result, by means of the light mutually reflected in their consultations. Affairs of State, thus carefully canvassed, may doubtless be conducted with greater propriety, by an assembly of the wisest and best men in a community, than by a single individual, however improved and judicious he might be.
Such further is the immense weight of government, that it is too heavy for the shoulders of an individual: A congregation of the mighty, will find the burden equal to their united strength. Thoughtless and inconsiderate people, may fondly conceive, that the business of a Ruler is as easy as the character is honourable. But those who know the circle of their duty, and the various difficulties that attend it, are fully sensible, that it is an office, laborious, extensive, and greatly exercising to all the powers of the body and mind.
Whatever refers to the public safety and happiness, demands their attention. The good and wholesome laws, that are in being, are faithfully to be executed; and proper persons sought out to carry them into effect. Laws unexecuted, however good in themselves, and beneficial in their tendency, answer no valuable purpose; and may really prove injurious, by lowering the general influence of authority. If men may violate one law without any animadversion; why not another? There is nothing inspires the public mind with so general a veneration of government, as an undoubted expectation, that every penalty incurred, shall be inflicted. New laws are from time to time to be framed, accommodated to the temper, genius and circumstances of a people, and the exigencies of state: And to be so framed that it may not be easy to elude their meaning, or evade their force. Justice, distributive, penal, and commutative, must have a free uninterrupted course in a community: This seems to be the very corner stone of its happy existence. Useful literature is to be encouraged, that youth may be trained up in knowledge and virtue, and fitted to serve God, and their generation, according to his will. Religion pure and undefiled, before God and the Father, so indispensably necessary to secure the favour and blessing of heaven, is particularly to be patronized. They must guard with a vigilant eye, against the numerous evils which threaten the body politic, whether from external violence, or internal convulsions; and attend to whatever serves to promote public prosperity. The commerce, agriculture, and manufactures of a people should particularly be put under the most judicious regulations; to encourage honesty industry, and banish idleness: The former as beneficial, as the latter is baneful. The one, continually prompting to vice and sedition; the other engaging to a quiet and peaceable life.
Great and arduous is the labor requisite for so extensive a sphere of action as this; some outlines of which, we have but hinted at. And the difficulties of it are sometimes greatly enhanced, by the peculiar embarrassments in which a people are involved. The cumbrance of a great community is hard to be borne; but their strifes render the burden still more grievous.
When Jethro, that wise Prince, and priest of Midian, observed Moses attending this duty from morning to evening, he makes this just remark.—“The thing that thou doest is not good: Thou wilt surely wear away: This thing is too heavy for thee: Thou art not able to perform it thyself alone.” And the excessive labour and fatigue, and various vexations of the service, effectually convinced Moses of the propriety of his observation. Though he was eminently furnished with every qualification requisite for a good ruler, and successful administration;–such as learning, wisdom, meekness, patience, and the most perfect patriotism; yet worn down with painful services, and ready to sink under the burden, we find him pouring out his complaint to God, in these expressive terms,–“Wherefore hast thou afflicted thy servant? And wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me? Have I conceived all this people? Have I begotten them, that thou shoudst say unto me,–carry them in thy bosom as a nursing father carrieth the sucking child.—I am not able to bear all this people alone, because it is too heavy for me.”
Upon this earnest application to heaven, God was pleased to alter their form of government. Moses is directed to select out of all the people, seventy men of their first characters: Men known and noted as such, to be joined with him in the administration. These composed the great Sanhedrin, and are that Congregation of the Mighty,–those earthly Gods, to whom our text most probably hath a primary reference.
It is a divinely glorious character they sustain. The mighty, and according to the Hebrew dialect, Gods. These terms express their dignity, and point out the necessity of suitable qualifications for the discharge of the duties of their station.
The dignity of rulers, has by some been improved, as a subject of flattery; and their minds have been immoderately puffed up, by the high strained compliments of fawning sycophants; till they have conceived themselves something above human. But they bear the image of God’s authority, and are illustrious by the rays of his majesty, for a very different purpose:–That they might imitate the justice and beneficence of that glorious Being they represent; and exercise the authority with which they are vested in providence, to the great and good ends, for which they are raised above their brethren. When the public good engrosses their attention, and engages their unwearied exertions: When they lay themselves out for the encouragement of whatever is virtuous, commendable and praise worthy, and for the suppression of everything of a contrary nature and tendency: When they improve all the powers of their minds, and all the advantages of their preferment to these ends:–Then do they act up to their honourable character; they fill with dignity their exalted stations, and may be fitly denominated Gods, and workers together with God.
To be equal to this important character and employ, it is necessary that they be persons of good natural abilities, and acquired accomplishments. The former of our bodies and the father of our spirits, has been pleased to exercise, both his “wisdom and sovereignty in the different make of men. To some he giveth wisdom and understanding exceeding much; and largeness of heart, even as the sand that is on the sea shore,” whereby they are able to discern both time and judgment, and are ready for every emergency. The powers of others seem formed upon a lesser scale, and evidently point them to a lower line of duty. Education serves to keep up the natural diversity in the human composition. The situation and circumstances of some, in the course of providence, is peculiarly favourable for improvements in those useful sciences which enlarge and ennoble the mind, and qualify it for extensive usefulness. While others are necessarily destitute of those advantages, and consequent improvements. Providence, as with a sun-beam, points out the former of these, as persons proper to be vested with ruling powers, in preference to the latter. Their qualifications bespeak it; the public good demands it; and the word of God directs to it. “Provide out of all the people able men, such as fear God, men of truth, hating covetousness, and place such over them.” Able men—men possessed of wisdom and knowledge; of sense and substance, or fortitude and firmness; neither enervated by debauchery, or effeminated by dissipations, equal to the cares, fatigues and burden of government; and of “attending continually on this very thing.” Their religious and moral qualifications are directly subjoined, and are equally desirable in those who rule over men. Such as fear God, are really religious, in principle and practice; Men of truth—of inviolable integrity; who maintain a sacred regard to their engagements: Hating covetousness; not only free from that turbid source of corruption; but detesting the low principle that centers wholly in itself.
Such characters collected from a large community, for the purpose of conducting its important public concerns, compose a truly respectable assembly: A Congregation of the Mighty: God’s vicegerents. They exhibit a faint resemblance and representation of the source of all power; and are ministers of the providential government of the great Supreme.
Our text represents the great Jehovah as present with them; and taking cognizance of their conduct. God standeth in the Congregation of the Mighty: He judgeth among the Gods.
Infidel minds, and those who by their conduct, have made it for their interest, either that there should be no God, or that he should be regardless of their behavior; have sometime flatly denied his superintending human affairs. At other times endeavoured to argue themselves into skepticism upon the subject. The ancients of Israel, in the days of Ezekiel, had the confidence to assert, that “The Lord had forsaken the earth.” Others of a still more ancient date are represented as querying—“Is not God in the height of heaven? And behold the height of the stars, how high they are—How doth God know? Can he judge through the dark cloud? Thick clouds are a covering to him, that he seeth not, and he walketh in the circuit of heaven.” Others still have said in their hearts, secretly whispered to themselves, when rebuked by their consciences for their criminal conduct; not daring to utter aloud the impious thought: “God hath forgotten, he hideth his face; he will never see it.”
Our inward feelings revolt at such blasphemous suggestions, and assertions. And the word of God throughout, reprobates the shocking imagination; and represents it, as the fruitful source of all the over-flowings of impiety and immorality, which prevail, in the most degenerate places and periods of time.
The most high God, the possessor of Heaven and Earth, is uniformly revealed in his word, as an immense, an infinite Being; omnipresent and omniscient. His universal presence and inspection, are necessary to the administration of his providential government now; and to a righteous distribution of rewards and punishments, in the judgment of the great day.
He is present in the Congregation of the Mighty as an attentive observer:–A powerful assistant: A righteous Judge.
Though he has given the earth to the children of men, and imparted of his authority to his Vice-gerents below; yet he still holds the reins in his own hands, and hath the government on his shoulders; and critically observes the conduct of those, who by being exalted to rule, are brought especially nigh to himself.
He beholds with approbation those wise and faithful servants who conform to the moral character of the Supreme Ruler, and make his administration the pattern and standard of theirs. He observes their unwearied endeavours to possess their minds with political wisdom, that they may fully comprehend the duties of their station; and their uncorrupted fidelity for the discharge of them; their careful attention for the removal of every needless burden, and the redress of every real grievance. He sees their solicitude to remove whatever obstructs the free course of justice; their assiduous endeavours, that it may be impartially administered, to all of every rank, and in every part of the community. He observes the firmness and fortitude with which they oppose themselves against evil doers, and the workers of iniquity; with what zeal and ardour, they labour for the suppression of vice and immorality, so utterly ruinous, both from its natural tendency, and the righteous judgment of God. He regards their meekness, self-denial and patience, their prudence, paternal affection and public spirit; and that philanthropy and God-like benevolence which animates to the noblest exertions for the public good.
He particularly notices the serious reference they cultivate to his all seeing eye; and the habitual influence this has upon the temper of their hearts, as well as the discharge of the duties of their exalted stations.
A lively sense of an ever present God, must powerfully arrest every mind that is the subject of it; and beget that fear of the Lord, which is the beginning of wisdom: Which is so essential and important a branch of religion, as to be frequently substituted for the whole of it. This important principle is indispensably necessary, for every man, who wishes to approve himself to God. It is the greatest ornament to a Christian Ruler; and of the happiest influence to the uniform discharge of every incumbent duty. Whenever it exists and exerts itself, Heaven regards it with approbation. It renders the services and sacrifices of all who possess it acceptable, and well pleasing in his sight. The Congregation of the Mighty thus qualified, disposed and employed; will secure and enjoy the approbation of the Supreme Ruler.
But the great God not only takes notice of all their exertions for the honour of his name, and the good of society; but is present with them for their assistance and support.
Civil Rulers are honoured as ministers and instruments of his providential government; and they are favoured with his providential presence, that the ordinance of Heaven in this respect, might not be rendered void; but that they may accomplish that which the Supreme Ruler pleases; and prosper in the station which he has assigned them.
When God has such a favour for his people, as to afford their Rulers his gracious presence; his right hand and the light of his countenance will do great things for them, and cause all things to go well with them.
Are they involved in darkness, or embarrassed with difficulties? The fountain of light, will illuminate their minds, and irradiate their paths, and make their duty plain before them.
Are they beset with threatening dangers? He that is with them, is more, and mightier, than all that are against them; and can easily deliver from the strivings of the people within; and external violence from abroad.
The presence of the Supreme Ruler, in the congregation of the mighty, as a sun and a shield for their direction and defence, is at all times desirable; and upon some emergencies of the highest importance. Such difficulties may perplex their minds, and embarrass their paths, as that they may really not know what to do. But the Father of light, if graciously present with them, can easily point out to them, the path of duty and safety. He has an immediate access to the human mind, and an entire command of it. As the rivers of water, he turneth it which way soever it pleaseth him. He can suggest such a train of thought, and mode of conduct, as shall lead them out of the labyrinth, set their feet upon a rock, and establish their goings.
Does a spirit of sedition arise, and the contagion catch from breast to breast; do the clouds collect and blacken, the clamor wax louder and louder, and direct its course, against the constitution and guardians of the State: Is it ready to burst out in contention, confusion, and every evil work? Oh how desirable is the gracious presence and powerful influence of the Supreme Ruler, at such a period, with those who act under him.
Such seasons of danger and distress are not ideal. They have been realized under every form of government; though more frequently perhaps under those of the most liberal complexion. It is not the best system of civil rule; or the most faithful and judicious administration, that is a certain security from such evils.
Under the , where God himself condescended to be their King; enacted their laws, civil as well as sacred; resided among them, exhibiting continually, a visible appearance of his presence; conducting the affairs both of Church and State, by the ministry of Moses;–of whose appointment to office by Heaven, his qualifications for it, and fidelity in it, they had the most undeniable proofs. Yet under all these advantages for a quiet administration, and obligations to a due submission; Korah and company, had the address to effect a most dangerous insurrection. They first attach to their interest, a number of leading characters; then raise their posse, and prepare their charge.
But what charge could hold, against so eminent a Ruler as Moses? Whom has he defrauded, or oppressed? Not a single individual. He declares before the heart-searching God, he had not. “Respect them not (says he, in his solemn address to the Deity) I have not taken one ass from them, neither have I hurt one of them.”
What is the terrible grievance, or pretended grievance, that enables these sons of sedition, to raise the whole Congregation against Moses and Aaron? It is pride and imperiousness. Strange that this of all things, should be the charge, when we are assured, from sacred record, that “the man Moses, was very meek, above all men which were upon the face of the earth.” But what of that? The charge takes, and that answers the purpose. “Ye take too much upon you, (they complain) seeing all the Congregation are holy, every one of them: Wherefore then lift ye up yourselves above the Congregation of the Lord?
This daring rebellion was severely rebuked by the righteous Governour of the World. The authors of it, and leaders in it, were partly consumed by fire from the Lord: And for the rest, the earth opened her mouth, and they went down quick into the pit.
But such a malignant effect had this insurrection upon the minds of the people, that even this awful interposition of the great God of Heaven, was not sufficient to quell it. The very next day there is a fresh rising, and a new charge exhibited. Moses and Aaron are impeached with killing the people of the Lord.
Gracious Heaven! Is it possible, that when those sinners against their own souls, were cut off by the hand of God, in the open view of thousands and ten thousand witnesses; and by his creating a new thing too; causing “the earth to open and swallow them up, with all that appertained to them,” that the whole Congregation should directly charge Moses and Aaron, with the murder of those pious good people?
This was too much for infinite patience to endure. “Get ye up from this congregation (says the Lord to Moses, prostrate before him as an humble fervent intercessor for them) that I may consume them in a moment.” And though Moses and Aaron stood in the gap, and at length turned away the anger of God: Yet it was not till fourteen thousand seven hundred, were made monuments of the divine displeasure; besides them that died about the matter of Korah.
These things happened to Israel of old for ensamples; and they are written for our admonition on whom the ends of the world are come, and they admit of a profitable improvement. We do not indeed in the present age expect miraculous interpositions; yet when God is graciously present with his servants, he does sometimes by a surprising coincidence of events, work out their salvation: So that “whoever is wise and observes them, may understand the loving kindness of the Lord.” To proceed with our subject.
The great Governor of the world, is not only present with those in authority, as an observer of all the good they do for his people; and to afford every assistance and support, as circumstances require:–But as a righteous judge, who critically observes the deportment of the whole, and of each individual, and takes cognizance whenever they lose sight of the great end of their appointment. He judgeth among the Gods.
That all-piercing eye which pervades the universe, and penetrates every disguise, sees who constitute the Congregation of the Mighty. He perfectly knows the various views they have; and the different improvement they make of their talents and opportunities. They are raised above their brethren; not that they may shine in affluence, and fare sumptuously every day; much less, that they may indulge to inglorious ease and sloth; and least of all, that they should pervert judgment and justice; but that having a more extended circle of duty, they may be more extensively useful. If however there are any who neglect the business of their station, who permit their talents to lie by them useless, as though folded up in a napkin, if content with the honors or profits of preferment, they leave the duties to be performed by others: He who stands in the midst of their assembly observes it. If through their delinquency, “judgment is turned away backward, and justice standeth afar off: If truth falleth in the street, and equity cannot enter,” the Lord sees it. “If they forbear to deliver them that are drawn unto death, and those that are ready to perish; if they say, behold we knew it not: Doth not He that pondereth the heart consider it? And He that keepeth their soul, doth He not know it? And shall He not render to every man according to his works?”
Whatever pleas any may substitute for the neglect of their duty, every omission is noticed by the righteous Judge; and noted down in the book of his remembrance. The abuse of their trust, exposes them to the just resentments of those, who have confided their interests to their care; and to the present rebukes of that God who judgeth in the earth. But whether they fall under the effects of these now, or not—a severe reckoning and an awful doom awaits them at the great day: “Cast ye the unprofitable servant into outer darkness, there shall be weeping and gnashing of teeth.”
And if mere indolence and inattention to duty, be thus resented by the Supreme Ruler; those who are chargeable with direct and positive breaches of their trust, will not escape his observation. If they judge unjustly, and accept the persons of the wicked: If mischief be framed by a law, in effect and constructively, however covertly done, and men are turned aside from their right—He who is higher than the highest regardeth such violent perversion of judgment and justice. When this is the case, “all the foundations of the earth or land, are out of course,” as it is expressed in our context: For when justice is perverted, what good can be expected? “The omniscient God sees, and shall he not avenge such injustice as this? Hear that declaration of our blessed Lord, which will apply to the point, and deserves the serious attention of those who abuse their trust; “But if that evil servant shall say in his heart, my Lord delayeth his coming; and shall begin to smite his fellow-servants, and to eat and drink with the drunken; the Lord of that servant shall come, in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites.”
And now will not the consideration of the divine presence in the assembly of political rulers, most powerfully engage them to a conscientious discharge of the duties of their exalted station? If their minds are possessed with a lively sense of his immediate inspection; they will, they must attend to the important affairs that come before them, with great solemnity of spirit.—Every matter that is suggested, or submitted to their consideration, will be impartially examined; and nothing suffered to pass merely upon the account of its plausible appearance. In every debate the enquiry will be, not what measure will most contribute to my popularity; to secure my present station; or advance me to an higher? Nor, what will be most for my personal interest, or the advantage of those with whom I am particularly connected? But what is fit, and right in itself, and in the view of my most calm and retired thoughts, divested as much as possible of passion and prejudice? What will stand the awful trial of the Supreme Governour, and meet his final approbation?
A lively sense of an ever present God, habitually impressed upon the mind, will happily influence the general temper and conduct; and it will prove peculiarly beneficial in pressing public emergencies: It will raise above that fear of man which bringeth a snare; and lessen, if not utterly destroy the force of temptation, from whatever quarter it originates. It will make them stedfast, immovable, abounding in the work of the Lord. It will expand the human heart, and inspire with a laudible ambition, to secure his sacred sanction. In short it will form a principle of action, which viewed in its proper connexion and extent, is one of the noblest and best that can possess the Ruler’s breast.
There are it is true, other principles that have their use, and are often improved by Providence to produce good effects: Such as a benevolent disposition:–A quick sense of honor:–ambition of being distinguished as of consequence in the State; and the like. But the influence of all these lower principles, is very uncertain, especially in times of great trial and temptation. If present interest, and present duty interfere, as they sometimes may, what is there but a serious reference to the invisible God, that will enable the ruler to hold fast his integrity? This indeed will engage him to go through honor and dishonor, good report, and evil report; resolutely to surmount, or charge through every difficulty and opposition that he meets with in the line of duty. The testimony of his own conscience affords him a constant support, a continual feast. “The work of righteousness shall be peace; and the effect of righteousness, quietness and assurance forever.”
Faithful Rulers, acting uniformly under the influence of this most excellent principle, have the fairest prospect of securing the acceptance and approbation of their fellow-citizens; and thereby of protracting the period, and enlarging the sphere of their usefulness. But whatever returns are made them, by an ungrateful world or perverse generation; God is not unrighteous to forget their work and labour of love. That peace of his which passeth all understanding, shall possess their hearts, and prove their support under every present pressure. And in the nearest views of dissolution, the testimony of their consciences, that they have walked before God, with a perfect heart, and have done that which was right in his sight, will inspire a hope sure and stedfast. And great shall be their reward in Heaven.
Will not the subject, thus considered, naturally lead us to reflect, with the most pleasing sensations, and sincerest gratitude to Heaven, upon our own happy constitution of civil government. Emancipated from British domination, freed from that exorbitant claim to a right to bind us in all cases whatever; which like a horrid vortex threatened to swallow up all that was dear and sacred in our view; and to reduce us to a state of absolute servility: Freed from these evils, we have had the singular privilege of forming and establishing a frame of government for ourselves: And, to render it the more perfect, of availing ourselves of the examples and maxims of the sacred writings, as well as the wisdom of all preceding ages. The thought that it is our own is a pleasing recommendation. The treasure and the blood we have been obliged to expend in order to its acquisition, must enhance its value. But especially the broad basis it lays for equal liberty, civil and religious; the security it gives to all our rights as men, and Christians; the favourable aspect it has upon our peace and prosperity in this life; and the advantages if affords of securing a good foundation against the time to come; all conspire to raise our esteem even to veneration. Strangers are not permitted to rule over us. “Our nobles are of ourselves: And our Governour proceeds from the midst of us.” Our best characters, it is our privilege and our duty to select, out of all the people, and from every part of the Commonwealth, to conduct our interesting affairs: And, not by will or caprice, but fixed fundamental rules, which they are under the oath of God to maintain sacred and inviolable. And if experience should convince us that amendments or alterations, are eligible, or necessary; a constitutional mode is pointed out, in which they may be effected, without exposing us to those intestine jars and convulsions, which usually attend alterations, and especially revolutions in other States. Happy, thrice happy people, have we but wisdom to know, and virtue to improve, so excellent a system.
What thanks should we render to God most high, to God who performeth all things for us, for the favourable dispositions of his providence, which opened the way for, and has enabled us to secure so excellent a constitution! Our present situation is by no means the result of chance. The revolution that introduced it was replete with brilliant events; such as engaged the attention and admiration of distant nations; and will shine with distinguished lustre in the faithful page of history. The hand of Heaven has been conspicuous, in raising up eminent characters for council and war, in uniting so extensive a territory in a common cause; in giving us favour in the eyes of foreign powers, and influencing them to afford us essential aid; and especially in a variety of marvelous interpositions of his providence, in periods of greatest perplexity, darkness and danger. How did the Supreme Ruler ride forth upon the Heavens for our help; and in his Excellency upon the skies! How often did he make bare his arm on our behalf, and exert the saving strength of his own right hand, till we obtained the completion of our wishes; peace with established independence; upon terms too, as honorable to America, as they were humiliating to Britain.
To hint at these interesting events, will not be deemed improper at this time, as it serves to touch the secret springs of gratitude, and draw forth our whole souls in love to him, to whom we are so infinitely indebted. And at the same time, may remind our civil Fathers of the confidence the community repose in them, by committing the Supreme powers of the constitution, both Legislative and Executive, to their care: And the sacred obligations they lay themselves under by accepting the trust.
His Excellency will consider his renewed call to the first seat of government in this Commonwealth, by the voice of the people, as a decided proof of their continued attachment to his person, and grateful acceptance of his past services: And the confidence they still repose in his abilities and disposition for future exertions in their favour.
His Honor the Lieutenant-Governour elect: The Honourable the Senate, and the Honourable House of Representatives, advanced to their respective important stations by the suffrages of their fellow-citizens, have now an happy opportunity of improving the large share of public confidence they possess, in contributing to the peace, order and felicity of the whole community. To this great end, they will direct their united attention and exertions.
In filling up the vacancies in the Legislature, and furnishing out a Council, for the Supreme Executive, their eyes will be upon the faithful in the land, upon men of known and tried abilities.
In all the business that comes before our Honoured Rulers, they will keep in view the public good, as the great end of their appointment to office. By a strict conformity to the principles of the constitution, they will if possible, cut off all occasion for murmuring and complaint: And where any really exists, effectually and expeditiously remove it.
They will keep a vigilant eye upon those restless spirits, who either from an aversion to the necessary restraints of government, discontent at their own situation, or embarrassments in their personal interest, through their own folly, extravagance or unsuccessful speculations, are continually plotting mischief, exciting the fears and jealousies of honest people, insinuating that their liberties and privileges, are invaded, or in danger, &c. Such men are the pests of society: They should be narrowly observed, and whenever their factious disposition discovers itself by overt acts, seasonably and severely animadverted upon; that others may avoid their crimes as they would their fate. Inattention to evils of this kind in their rise is dangerous, and may prove fatal.
To contribute to public happiness our civil Fathers will give every encouragement to industry, so indispensably necessary to bring forward to our aid, the numerous resources with which our country is blessed. By good laws and proper encouragements, they will endeavour to improve our agriculture, fisheries, commerce, arts and manufactures. These extensive fields will furnish out full, and profitable employ for all parts of the community. And industry in the improvement of these advantages, attended with proper economy, would enable us to emerge from our embarrassments, discharge our debts, feel our independence, and appear to advantage upon the great Theatre of the world.
To answer the great end of their appointment, our Rulers will patronize learning and the liberal arts. They will encourage our Schools and Academies, and especially our University, so illustrious for the renowned characters it has already produced: And to which the Commonwealth will still direct her eye for “strong rods for the scepter of them that bare rule;” to her own sons nurtured in that seat of learning, will she look for prophets, and to her young men for Nazarites, to take her by the hand, and lead her in the way she ought to go.
They will moreover endeavour the impartial distribution of justice and judgment. “The God of Israel said, the rock of Israel spoke: He that ruleth over men, must be just.” Would they approve themselves to the Supreme Ruler or answer the prime design of government; they must conscientiously attend to this cardinal virtue. All their acts and laws must be founded upon this sure basis. And all their promises and engagements, held sacred and inviolable.
Their promises, their plighted faith for the payment of the public debt, does in a particular manner solicit their most serious attention. The creditors of the public, attached to the interest of their country, in the most critical juncture, cheerfully stepped forward, and exposed both their persons, and their fortunes, to the most threatening dangers, on her behalf. While some jeoparded their lives in the high places of the field, and endured all the fatigues of a severe and long continued war; through various perils, many times in cold and nakedness, hunger and thirst, yea “in deaths oft.” Others risked their interest at the earnest call of their country, in the support of the common cause, relying upon the public faith. Have they forfeited their right to their interests, either from loan, or services performed? Britain perhaps, had her arms been successful, might determine they had; for their treasonable attempts against her authority. And those among ourselves, who have been uniformly inimical to the American cause, may be pleased with the cruel mortification to which they see them subjected. But is there an individual friendly to the revolution, and possessed of the most moderate share of judgment and integrity, who does not view them as highly meritorious?
The decided part they took in favour of their much injured country, and in periods too of its utmost perplexity and danger, is greatly to their honor. They asserted her rights and supported her cause, not by a mere profusion and flourish of words; but by actions, which admitted of no duplicity of sense or meaning. They risked their dear-earned interest, and their still dearer lives for the freedom of their country. Heaven directed and assisted the noble exertions, and crowned the arduous attempt with glorious success. Had they not a right to expect, that government would honor themselves, by paying a sacred regard to their engagements? Did not sound policy, justice, honor, gratitude and every ingenuous principle which actuates the human mind, urge to this? Can specious promises, under the names of certificates, indents, facilities, due-bills, &c. couched in the fairest terms, while covering the grossest deception, be considered as an honorable discharge of the public engagements? Is this class of citizens, to look and expect till their eyes and hearts fail them with waiting? Have not many already been as effectually ruined by their dependence upon the public faith, as if their substance had been consumed by the flames? Have not many, urged by sad necessity, been obliged to part with their public securities, for a very trifling consideration? And must not more directly share their severe fate, unless the justice of government interpose? Some appear averse to this interposition, because it must now come too late with respect to many. But if through the delinquency or delay of the public, many of her faithful and tried friends, who have rendered her the most essential service, are ruined; is this a good reason why they should make thorough work, and dispatch the whole body of them?
“To turn away a man from his right, or subvert him in his cause, the Lord approveth not,” in any case whatever. But are there not in the case before us some circumstances, which give a peculiar colouring to the injustice done, to a part at least, of the public creditors, by withholding their due?
When David while in the strong hold, exclaimed,–“O that one would give me water to drink out of the well of Bethlehem; and three of the thirty chief, break through the host of the Philistines, and drew it, and brought it to him; he would not drink of it. My God forbid it me, that I should do this thing (says he.) Shall I drink the blood of these men, that have put their lives in jeopardy? For with the jeopardy of their lives they brought it.” In this view of the case, and as far as it will fairly apply to our army,–is there an individual, who would withhold from them their due; and deprive them of that bread they have acquired a righteous claim to, at the peril of their lives? Again.
The aged and helpless, and particularly widows and orphans, may be viewed as another class of public creditors. These, incapable of vindicating their rights, have a special claim to the patronage and protection of authority. Injustice offered to these, and especially to the latter, is ever considered as greatly aggravated. And some of the most pointed threatnings in the whole book of God, are directly leveled against this sin. Says the Supreme Ruler of the universe,–Ye shall not afflict any widow, or fatherless child. If thou afflict them in anywise, and they cry at all unto me; I will surely hear their cry, and my wrath shall wax hot, and I will kill you with the sword, and your wives shall be widows, and your children fatherless.”
There is other property, of which the community have availed themselves in the late contest, the with-holding of which, and especially the perversion of it, from its original design, is perhaps carrying injustice to its highest pitch. I mean that which has been devoted to God: Consecrated to charitable uses: The pious donations to our University: The funds for the benefit of Churches, and other societies: The provision made in one place and another, for the relief of the aged and necessitous, the widow and orphan. What is an invasion of this kind of property, but down-right sacrilege? A crime that scarce admits of excuse or extenuation. “If one man sin against another, the Judges shall judge him: But if a man sin against the Lord, who shall plead for him?”
Shall these claims upon the public be still suspended to give scope for speculation? Shall they be vacated, or in any degree mutilated, because the discharge of them is not to be effected, without laying a burden upon the community? And this when we are assured, they are entirely competent to the annual discharge of the interest, and lowering the principal, with a tax no heavier in proportion to the present number, than was commonly paid before the war? Would such pleas avail between man and man? Would they with good men and true, in a Court of Justice? Should an individual endeavour to get rid of his debts by such means, would it not consign his character to perpetual infamy? Can any plead for it then in a community; especially when the example it exhibits is so detestable in itself, and so destructive in its tendency, and abominable in the eyes of a righteous God, who declares, “I hate robbery for burnt sacrifice.”
Permit me only to add here, Our honoured Rulers among all their other exertions for the good of the Commonwealth, will pay a particular attention to the interest of Religion. Is it their governing aim to approve themselves to God? They must personally think of, and practice, the graces and virtues of the Christian character, without which it is not possible to please God. If they have the interest of religion at heart, they will give it their determined support: Not by instituting articles of faith, or forms of worship, or in any manner infringing the rights of conscience; but by promoting none to places of power and trust, but persons of good moral characters; by countenancing and encouraging the ministers of religion; by a faithful execution of the laws for the suppression of profaneness, immorality and impiety; and especially by an exemplary attendance upon public worship, and gospel institutions. Examples, and particularly of those in higher life, have a prevailing victorious force; and by them good Rulers may eminently subserve the interests of piety and virtue.
“Godliness is profitable to all things; having promise of the life that now is, and of that which is to come.” It ensures the favour and blessing of heaven. It contributes to public happiness, by engaging all orders of men to an upright discharge of their several duties. Rulers possessed of religious principles, will approve themselves “Ministers of God for good,” to their people. And subjects under similar influences, will yield due obedience; not merely for wrath, or through fear of punishment; but from a far nobler principle,–“for conscience sake.” Religion in this view is so far from being a vain thing, that it is our life.
To these articles, and indeed to the whole circle of the duties of their elevated stations, our honoured civil Fathers will view themselves as under sacred obligations to attend. It is fit and reasonable in itself, that you do so. Heaven requires it of you; and the public good, in which your own private happiness, and that of your dearest connections is involved, demands it. But there is no consideration can have a more commanding force, than that which our text holds up to view. May you all feel its fullest effect. God standeth in the Congregation of the Mighty. The Supreme Ruler, before whom the most exalted intelligences of the upper world, prostrate with veiled faces, is present with you. He knows you all by name. Your principles, your views and the inmost recesses of your souls, are all naked and open to his inspection. He is at hand for your assistance. If you devoutly implore it, he will graciously afford it. And if you have it, and improve it; we may hope for clear evidence, from your happy and successful administration, that He is with you of a truth.—He judgeth among the Gods. He carefully notices your conduct, with a view to a righteous retribution. “Though you are called Gods, yet you must die like men;” and like your brethren of the dust appear before his dread tribunal, without any remains of your present civil distinctions. Actuated by this solemn thought; conducting with serious reference to the broad eye of heaven, and the recompence of reward; you will have the fairest prospect of acquitting yourselves with honour, of being approved of God, and accepted by the multitude of your brethren. Yea, it will give you boldness in the day of Christ Jesus. Having been faithful in a few things, he will make you rulers over many; and admit you to the joy of your Lord.
How solicitously concerned does it become us all to be, that we avail ourselves to the utmost of our present inestimable advantages; and especially that we do not forfeit and forego them, by our own folly and perverseness!
Our advantages are much every way. The lines are fallen to us in pleasant places; and we have a goodly heritage. The land we possess, like the chosen residence of God’s favourite people of old, is “a land of hills and vallies, and drinketh water of the rain of heaven. The eyes of the Lord our God are always upon it, from the beginning of the year even unto the end of the year.” It amply repays the toils of the industrious husbandman; yielding a rich supply of the necessaries, and most substantial articles of life; and a good surplusage for the purposes of commerce. Our fields, the uncultivated wilderness, the fisheries, the trade, and numerous arts and manufactures, offer business and bread, to every industrious individual; business suited to every different genius; and a decent support, and what in other countries would be called luxurious living.
Our land is a “valley of vision.” We are blest with the bright beams of gospel light and grace, which afford the highest advantages, for securing an inheritance in a better, in a heavenly country, when our connections with this are over.
The establishment of the new federal system, so favourable to a firm, and at the same time free government; so well adapted to brace the nerves of civil authority, through the whole frame; “to establish justice, insure domestic tranquility, provide for the common defense, promote the general welfare, and secure the blessings of liberty for ourselves and our posterity:” The consideration which our firm bond of union will give us among the nations of the earth: The bright and pleasing prospect of enjoying the fruits of all our exertions and expense for liberty and independence, under the wise councils, and judicious regulations, of those eminent patriots, from the various parts of the union, which compose our national government: and especially under the presidency of that illustrious Chief, in whom we all concenter our views with an unanimity as desirable, as it is unexampled.
These advantages we now possess, are great in a separate view; but combined, are they not singular, and unparalleled, by any part of the whole habitable world? May I not with the utmost propriety, as well as warmest emotions, congratulate our honoured Rulers, this respectable audience, and our whole land, upon our present promising situation? More particularly upon the new era so happily, so auspiciously commenced. The tranquil easy advance to this new stage of political existence; and all the pleasing scenes which providence is opening to our view. Have we not the most flattering presages of realizing all that felicity so beautifully pictured out by the sweet Psalmist of Israel? “That our sons may be as plants grown up in their youth; that our daughters may be as corner-stones, polished after the similitude of a palace; that our garners may be full, affording all manner of store; that our sheep may bring forth thousands and ten thousands in our streets; that our oxen may be strong to labour; that there be no breaking in or going out; no complaining in our streets.” Happy is the people that is in such a case; yea happy is that people whose God is the Lord.
Says an ingenious foreigner with respect to these United States;–“It is impossible not to wish ardently, that this people may attain to all the prosperity of which they are capable. They are the hope of the world. They may become a model to it. They may prove the fact, that men can be free, and yet tranquil. They may exhibit an example of political liberty, of religious liberty, of commercial liberty, and of industry. The asylum they open to the oppressed of all nations, should console the earth. The ease with which the injured may escape from oppressive governments, will compel Princes to become just and cautious. And the rest of the world will gradually open their eyes upon the empty illusions with which they have been hitherto cheated by politicians.”
With all these advantages, greater perhaps than providence has ever committed to any one people “since the transgression of the first pair;” with all our own raised expectations, and that of others; should we through our folly and perverseness, miscarry, alas how contemptible shall we appear! How criminal and wretched hall we be!
And is there not really danger sufficient to suggest the idea? To put us upon our guard, if not to alarm our fears? Virtue is justly represented, as the spirit of a republican government. Have we a sufficiency to animate ours? If the spirit be departed the form will be of but little worth. Had the people of these States, in fact, possessed those measures of public and private virtue, which the confederation gave them credit for; that might have proved a foundation for many generations. Experience has given the most unequivocal proofs, that it did not possess energy sufficient for us. And though we promise ourselves much from the National Constitution, so happily effected, organized and commenced; yet we may by no means expect to be happy under it, without our own consent and co-operation too.
If we are not prudent and cautious in our elections to important public offices: If we are impatient of the necessary restraints and expense of good government: If we indulge to mean groundless jealousies and suspicions of those in authority; and give a loose rein to the vices too prevalent in the present day; and especially if we get beyond the restraints of religion, and bid adieu to the fear of God: Have we not every reason to expect, that our most pleasing prospects will soon be closed, and succeeded by the deepest gloom?
May we unite in guarding against this danger; and exert ourselves for the support of order, peace and good government; which is really no other than our own support, and that of our nearest and dearest interests. Let us endeavour to derive a blessing upon the administration of government, by addressing ardent prayers, supplications, intercessions and thanksgiving, to the throne of Grace, for all who are in authority. Let us cultivate a condescending, benevolent, pacific and public spirit: And especially by repentance and reformation, and a careful practice of the various graces which constitute the Christian character; let us strive to conciliate the favor of Heaven. This will have the happiest aspect upon our tranquility. “If God giveth quietness, who then can make trouble? But if he hideth his face, who can behold him, whether it be done against a Nation or a man only?”
To conclude, let us all of every character, seriously remember, that the all-seeing eye of the Supreme Governor and Righteous Judge of the world, is not confined to the congregation of the Mighty. It runs to and fro through the whole earth, beholding the evil and the good. It critically observes the temper of our hearts, and the tenor of our lives: how we conduct in our several stations; whether we improve, or neglect, the talents committed to our trust; whether we make his approbation our governing principle, or live as without God in the world. We have each our station and work assigned us by our common Lord; and are under a sacred injunction to occupy till he comes. Come he most certainly will; and every eye shall behold him: And everyone receive an irreversible award from his mouth, according to the deeds done in the body. Let this solemn awful thought have its due weight on all our hearts, and it will have the best effect. It will make us such manner of persons as we ought to be in all holy conversation and godliness. Thus may we pass with improvement the varying scenes of this mortal life; and finally be admitted to a kingdom that cannot be moved; to a city that hath foundations whose maker and builder is GOD.
Ammi Robbins (1740-1813), brother of Chandler Robbins, graduated from Yale in 1760. He was pastor to a Congregational church in Norfolk, CT (1761-1813) and served as chaplain to General Philip Schuyler’s brigade at Albany (1776). Robbins preached this sermon in Connecticut on May 14, 1789.
The Empires and Dominions of this World, made
Subservient to the Kingdom of CHRIST; who
ruleth over all.
A
S E R M O N,
DELIVERED IN PRESENCE OF
HIS EXCELLENCY
SAMUEL HUNTINGTON, Esq. L.L.D.,
GOVERNOR,
And the Honorable the General Assembly of the
State of Connecticut,
Convned at Hartford, on the Day of the
ANNIVERSARY ELECTION.
May 14th, 1789.
By AMMI R. ROBBINS, A. M.
Pastor of the Church in Norfolk.
“And the kingdom and dominion, and the greatness of the
kingdom, under the whole heaven, shall be given to the people
of the saints of the Most High, whose kingdom is an everlasting
kingdom, and all dominions shall serve and obey him.”
Dan. vii. 27
At a General Assembly of the State of Connecticut, holden at Hartford, on the Second Thursday of May, A. D. 1789.
ORDERED, That Dudley Humphry and Giles Pettibone, Esquires, return the Thanks of this Assembly to the Reverend Ammi R. Robbins, for his Sermon delivered at the General Election, on the 14th Day of May, A. D. 1789, and request a Copy thereof that it may be printed.
A true Copy of Record,
Examined by
George Wyllys, Sec.
An ELECTION SERMON.
D A N I E L, ii. 44.
In the days of these Kings, shall the God of Heaven set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; but it shall break in pieces, and consume all these kingdoms, and it shall stand forever.
WHEN our Lord Jesus was about to ascend from earth to heaven, having finished the glorious work for which he came, he gave in charge to his immediate followers, to go forth and disciple all nations. This commission he was pleased to preface with these words: “All power in heaven and in earth, is given unto me.”
This same divine person many ages before, appeared to Moses, the Hebrew law-giver, and spake from the burning bush, when he gave him commission to go for the redemption of his people from their severe bondage, by the name of “I AM THAT I AM:” And told him to say “I AM” hath sent me. It was HE also who, many years after, appeared to Joshua, the commander in chief of the Hebrew bands, by the name of the “Captain of the Lord’s host.”
In the Proverbs of king Solomon, divinely dictated, under the name of Wisdom, this same divine Being makes no hesitation to declare, “By ME kings reign and princes decree justice; by ME princes rule, and nobles, even all the judges of the earth.”
His holy apostle declares that “God hath exalted him far above all principality and power, and might and dominion, and every name that is named, not only in this world, but also in that which is to come:” that “all things are put under his feet,” and that “he is given to be head over all things to the church.”
From all which we safely conclude, that absolute DOMINION belongs to the Lord Jesus Christ. And that all the limited authority, dominion and power, to be found among men, is, either mediately or immediately derived from him.
“The power of those who are exalted to seats of government,” said a venerable father on a like occasion, almost a century past 1 is from HIM. Whatever the particular instruments or means of conveying this power, and vesting it in these and those particular persons, may be: yet the power itself is from God, a ray of His. In elective states where persons are advanced by the suffrages of others, to places of rule, and vested with civil power; the persons chusing, give not the power, but God. They are but the instruments of conveyance, and do but design, i.e. nominate, the persons that shall receive it from Him.”
Hence it is HE, who in his holy providence, putteth down one, and setteth up another. He exalted even heathen princes—raised up a Pharaoh, called Nebuchadnezzar his servant, and Cyrus his shepherd and his anointed.
This divine Immanuel was pleased, in the visions of the night, to give to an heathen despot, some intimations of the glory and success of HIS KINGDOM on earth.
It is hoped it will not be thought unseasonable, if the speaker humbly invite the attention of this very respectable auditory for a few minutes, to that KING and KINGDOM which hath no end. Especially when it is remembered that it is his duty and business, to study its laws and maxims, to endeavor to proclaim its beauties, and to persuade his fellow-men, to seek first its righteousness, prosperity and glory.
The context, it is presumed, is so well remembered by all who consult the sacred pages, that it precludes the necessity of any rehearsal. The image that appeared to stand before the astonished prince, is so particularly described and so minutely interpreted, as renders a repetition needless. Great numbers in this auditory have, no doubt, received profitable instruction, as well as pleasing entertainment, in reading in ancient history, a more full account of the prophet’s prediction, of which this chapter contains only the out-lines.
We may observe therefore, from the text, that a glorious kingdom is to be set up; and that it is to be set up, in the midst of the changes and overturnings of earthly dominion and greatness. Agreeably to the prophet Ezekiel, who was contemporary with the one who gave us our text. “I will overturn, overturn, overturn it, i.e. dominion, and it shall be no more.”
Thus the Chaldean dominion was transferred into the hands of the Persians; thence into the hands of the Grecian conqueror, and from the Greeks to the Romans. This last empire arriving at the highest pinnacle of earthly glory: HE, whose right it is, even the Lord from heaven—the Lord Jesus appeared to lay the foundation of this kingdom spoken of in our text.
Be pleased further to observe, that this kingdom shall never be destroyed. While the formidable empires and mighty kingdoms of this world, in their turn, rise and fall, yea, become extinct and forgotten; this kingdom shall abide and remain—shall out live and be an attendant on the funeral of all the short-lived dominions of the earth. Moreover, that it shall brake in pieces and consume all those that are in opposition to it; or bring into it, crowns and scepters—absorb all earthly powers, and make them contribute to its progress, advancement and glory.
I have now to ask your attention, to the supreme RULER in this kingdom—The nature of its laws and maxims—and the character of its subjects.
The supreme ruler in this kingdom is none other than the Lord Jesus Christ. He who made all things, and by whom all things consist. He who thought it not robbery to be equal with God: but made himself of no reputation, and became obedient unto death, even the death of the cross. And this, that he might erect a kingdom on earth, and with such subjects as a lapsed world is composed of; even sinners and transgressors against their God.
For this, it was necessary that he should purchase and redeem them, and that with the price of his own blood—That he should assert the rectitude of the divine administration, the equity and goodness of his LAW; which could not be, but by his obedience and sacrifice. This therefore he cheerfully undertook. “Behold I come, in the volume of the book it is written of me, to do thy will, O God.” In order for the accomplishment of which, he appeared meek and lowly; submitted to the reproaches and indignities of wicked men—to be accounted mean and contemptible, and when he was reviled, reviled not again. He was full of philanthropy, went about doing good, and was emphatically the sinner’s friend.
His obedience in his threefold character, as a Man, a Jew and a Redeemer, was perfect and persevering; his sufferings and death meritorious, and his resurrection and ascension, certain and triumphant.
This divine Ruler is possessed of every perfection suited to be the great head of this kingdom. He is now continually operating in the course of his all-governing providence, with such wisdom, power and goodness, as to make all things subservient to his grand design, in bringing glory to God, and happiness to the system of intelligence. “He maketh his angels spirits, and his ministers a flame of fire.” He conducts the affairs of this world in such a manner, as is best calculated to promote, and most wisely adapted to advance, the interests of this kingdom on earth. When “the heathen rage and the people imagine a vain thing:” He sitteth in the heavens and laugheth at their folly. When the kings and potentates of the earth take counsel together, and set themselves against him; “He dasheth them in pieces like a potter’s vessel.”
From the earliest ages, He hath so ordered the events of time, that the rise and fall of nations—the revolutions and changes which have come to pass, among the generations of men; have all contributed to bring forward the mediarorial plan, and will, in issue, produce a large revenue of glory to the Lord Jesus Christ.
Nor is this kingdom propagated by fire and sword, or by the arts and stratagems of war; by which indeed most of the kingdoms of this world have been set up and established: but by the still small voice of the Divine Spirit — by heavenly influence on the minds of men; without noise, pomp and magnificence: For “this kingdom cometh not with observation.”
This supreme King of Zion, not only disappoints and confounds the devices of those who are in opposition to his kingdom; but rules in the hearts of his people by love. As his administrations are all wise, just and good; so the laws, precepts and maxims by which he governs, are excellent and divine. To these then in the next place, I am to ask your attention.
This is the only absolute monarchy we know of, that is without its faults. Monarchical government, we may, perhaps, be allowed to say, is the best in the universe, provided the monarch be wise, just and good. But such are the imperfections and corruptions attendant on lapsed degenerate men, that it is exceedingly dangerous to erect such a government in our world; lest oppression and violence should stalk uncontrouled, and misery and wretchedness be still more accumulated among the children of men.
The history of past ages exhibits a hideous portrait of the dismal effects of absolute despotic government. “What mighty blessings to mankind,” remarks a worthy divine 2 on a similar occasion, “were the famous Ninus, Nebuchadnezzar, Alexander, yea even Caesar, and later heroes of the sort; who have been celebrated in the records of fame? What did they ever do, but butcher mankind? Ravage, rob and plunder millions better than themselves? And to what other end, but to serve their own lawless and unbridled lusts? What were their most celebrated virtues, but the wonderful generosity of giving those riches, honors and privileges to some of their slaves, which they had first unrighteously gotten into their power, and taken from others?”
But in the government we are contemplating, although it is absolute monarchy, it is, nevertheless, the most wise, equitable and mild. The laws in this kingdom are, indeed, calculated to bring glory and dignity to the prince—to exalt the sovereign: yet also to secure the liberty and felicity of the subject.
A FUNDAMENTAL law in this kingdom is Love. “Thou shalt love the Lord thy God with all thy heart, and thy neighbor as thyself.” On this, all the rules, statutes and maxims of this kingdom are founded.
As the glorious Ruler himself was full of love to God, and benevolence to mankind, so he requireth the exercise of this capital virtue, in all his subjects. This constitutes order and peace, and lays a foundation for a most agreeable and happy society.
JUSTICE, integrity and uprightness, are urged, as most essential requisites for the conduct of all the subjects of this kingdom. It is a most important maxim given and insisted on, by the glorious Legislator, “As ye would that men should do to you, do ye also to them likewise.” This is that which the Lord requireth, “to do justly and love mercy.”
It is an important direction in this kingdom to render to all their dues. Various are the relations and different the offices to be sustained in social connection, whether in civil or religious life. And hence different duties and obligations arise; according to the various stations among men, in which, by divine Providence, they are placed. Hence rules are prescribed. He that ruleth is required to rule “with diligence.” And to “be just, ruling in the fear of God.” To be a “terror to evil-doers, and a praise to such as do well.” He is to consider himself as “God’s minister,” attending continually on this very thing.
Or subjects it is also required, that they submit to the ordinances of men”—and “be subject, not only for wrath, but also for conscience sake.” And of him that teacheth, it is required “that he wait on teaching”—and give himself wholly to these things, that his profiting may appear.” In a word, the rule is, “let every man abide in the calling wherein he is called”—and “render to all their dues, tribute to whom tribute is due, honor to whom honor, and fear to whom fear.
BENEFICENCE is also required of the subjects of Christ’s kingdom. Not only that benevolent affection be exercised; but that it be expressed in beneficent actions and conduct towards our fellow-men. The rule adopted is, “look not every man at his own things, but every man also, at the things of others.” In opposition to that narrow and contracted selfishness, which is so incompatible with all moral and social virtue.
TRUTH and sincerity, in opposition to hypocrisy, and artful dissimulation is strongly urged, as a necessary regulation for the conduct of the subjects of this dominion. An open and honest frankness in communication, with “yea, yea, nay, nay,” inasmuch as “whatsoever is more that this, cometh of evil.” To these may be added, sobriety, temperance and charity, as distinguishing ornaments of those who belong to a kingdom which is never to have an end.
I only add here, that cheerful, uniform and persevering obedience to these, and all the commands of Christ Jesus, is strictly enjoined: For it is “he that endureth to the end, that shall be saved.” But the bare mention of all the laws and maxims of this kingdom, would be to copy a considerable part of the New-Testament. Give me leave to suggest one thought more, under this head of discourse and it shall be dismissed: and that is, that as the laws in this kingdom are all founded in consummate wisdom; so they are not too many, nor too few—they need no amendments, nor do they ever require any repeal. Such is the imperfection that attends the human-kind, that the wisest constitution that can be formed by men, and laws and statutes thence arising, may, and often are, attended with mischievous and unhappy effects. Nor is it possible to foresee, with precision, their operation, so as to prevent them. Hence ariseth the necessity of alteration and change, in legislation, and consequently in administering upon it. But instability in government, ever disposes to discontent and faction. These things are in a greater or less degree, necessary attendants on this imperfect state—such is the situation of our world. But in the kingdom of the Redeemer, the constitution is perfect—the laws and rules consummately wise, and the administration, of consequence, perfectly equitable and just.
I have now in the last place, to request your attention to the character of the subjects of this dominion, of which we have been speaking. And if in doing this, we find the principal outlines of the truly virtuous and godly man—the chief characteristics of the real Christian; it is hoped, it will not be deemed a misspending the time. For I may presume to assert, that it is our highest honor, and will be our greatest felicity to be truly religious—to be real Christians; whatever be our stations and employments in this uncertain world. The speaker would be understood therefore, by delineating the character, humbly to recommend it.
The subjects of this kingdom partake of the same spirit and temper of their glorious Ruler and Lord—and they walk in some measure even as he walked. They are endued with a principle of real virtue, being born from above. This lays a foundation for virtuous conduct, and holy practice, both towards God, themselves, and mankind. They exercise “Repentance toward God, and Faith in the Lord Jesus Christ. Sensible they are sinners, and of consequence, under a forfeiture of the divine favour: they look to the free mercy of God, through the atonement of Christ, for pardon and acceptance unto eternal life. They are (acting in character, and in this view it is intended to consider them) strongly attached to their Prince. They are voluntary in his service—are not subjects by constraint; but find that in being obedient, and in “keeping his “commands there is a great reward”—and that “his yoke is easy and his burden light.”
Such is their love and attachment to their Sovereign and Lord, that they have a tender concern for his honor and interest, and his glory ever lies near their hearts: For when they “behold the transgressors they are grieved.” As they love God, so they love mankind—they are disposed, as they have opportunity, to do good to all. They love not only their friends, but their enemies. Their benevolent affection is not bounded by their peculiar connections, nor circumscribed with their own community or nation: but their philanthropy extends to all mankind.
Another characteristic of the subjects of this kingdom is, they are solicitous to approve themselves faithful in their stations. Agreeably to the rule given: “Let every man abide in the same calling wherein he is called.” And are diligent in improving the talents committed to them, be they more or less; feeling the weight of that charge, “Occupy until I come.”—They keep in mind, that they are amenable to their glorious Lord, for the privileges they enjoy, and betrustments [entrustments] committed to them. They fear the doom of the slothful servant, and are anxious to obtain the blessed Euge pronounced on the faithful ones.
Moreover the subjects of this kingdom are quiet and peaceable members of the community, to which the providence of God hath joined them. They are disposed not to be factious, turbulent and boisterous; but rather to feel the influence and obligation of true patriotism—to seek the real prosperity and good of their country. Hence they feel bound by the precepts and example of their Lord, to discharge the duties they owe to their country, and in whose protection they share a part. From this consideration they will not murmur, much less refuse, to contribute their proportion for its security and defense: remembering that their blessed Lord, even after he had proved an exemption, ye wrought a miracle to pay his poll-tax.
I add, the subjects of this kingdom are men of prayer; and entertain a sacred regard for the Christian institutions. Whether in more exalted, or in humbler stations, they are not ashamed of Jesus and the cross of Christ. They love his Sabbaths, they attend on his worship and ordinances, and set a greater estimate on the light of his countenance and the communication of his grace and love, than they do on gold, yea than much fine gold.
In fine, they endeavor to keep a conscience void of offence, both toward God, and toward man. They are influenced, from a sacred regard to their God and their Saviour, to live soberly, righteously and godly in the world”—And in their habitual conduct, they are disposed to act as in sight of the solemn judgment to come—and with a serious view to the glorious and awful retributions of eternity.
Thus having an unshaken trust and confidence in God, and abiding under the shadow of his wings; they can be calm and sedate, in the midst of the boisterous tumults, and shaking perplexities of a tempestuous world—soar above its frowns—despise its flatteries—look with becoming indifference on its sublunary vanities—wait for a comfortable dismission from its vexations and evils—and hope and look, through grace, for the approbation of their Lord, and an open and abundant entrance into his kingdom of glory.
With pleasing contemplation we remark; how glorious is the King of Zion. Who will not fear, who will not love, this supreme Ruler. How glorious his person, how exalted his kingdom, how excellent his laws—how wise his administrations, and how happy his subjects. Is all power in heaven and earth given unto Him? Is it by Him, kings reign and princes decree justice? By Him, do princes rule, and nobles, even all the judges of the earth—and doth his kingdom extend over and absorb all others?—Then it is easy and natural to conclude, that all authority and power, short of Him, when viewed on a large scale, is only executive. By Him, and under Him they rule and govern, are executing his purposes, and bringing about the infinitely benevolent designs of his heart.
The Christian ruler, the really virtuous, who are in authority, will rejoice to subserve the interests of his kingdom. They will contribute all in their power, to promote the greatest good—the honor of the Redeemer and the best good of mankind. They will feel that it is a privilege, as well as an honor, to be by Him furnished with superior abilities, and placed in circumstances, so imitate their divine Lord in doing good—in seeking to diffuse happiness around them. And thus the Lord Jesus makes them happy instruments to promote his glorious purposes.
And indeed, this divine Ruler, in the course of his wise providence, doth so dispose and order events, that those who are not virtuous rulers, not friendly to his kingdom; but rather seek to oppose and hinder its progress, shall yet be under his control; so that they shall subserve his pleasure. For “the wrath of man shall praise him, and the remainder of wrath will he restrain.”
Not the most bloody tyrant that ever swayed a scepter, or disgraced a diadem, can go a step beyond his divine permission: nor a wicked Hazael be king over Syria, but by his designation. How animating the thought that the Lord Jesus reigns—that he hath a kingdom which shall know no end—and that he is gathering subjects into it, all around our world!
Notwithstanding all the opposition that hath taken place, and the many efforts which have been made to overthrow this kingdom, it still abides. It hath withstood the shock of its enemies for ages, and will still withstand them.
Great indeed, hath been the opposition to this kingdom in the world. Besides the pagan darkness which hath, for ages, brooded over the greater part of the earth—besides the awful delusion of that grand Impostor, the false prophet in the East—besides the tyranny and superstitions of the Roman Pontiff and his zealous votaries: there have been swarms of errors, wild enthusiasm and superstition, with a kind of religious frenzy and madness, which have prevailed in many parts of this more enlightened country. All which seem to promote increasing infidelity, and to obstruct the cause of the Redeemer, and the apparent progress of his kingdom: yet, blessed be God, great is the truth and will prevail.” This kingdom shall rise higher and higher, shall spread more and more, dispelling the clouds of darkness, and mists of delusion, before the glorious “sun of righteousness,” until it shall prevail over all the earth. “For the Gentiles shall come to his light, and Kings to the brightness of his rising.”
We also remark, The absolute necessity, and great blessing of good civil government. Wherever true Christianity, and the cause and interest of the Redeemer extends; there also civil government extends. Where the latter is now, but anarchy prevails, “there is confusion and every evil work:” to the total exclusion of the mild and benevolent maxims of the Prince of Peace. O! what gratitude becometh those, whom God is pleased to bless with good civil government?
“Inconsiderate men,” 3 as one observes, are apt to think government rather a burden, than a blessing; rather as what some persons have invented for their own particular advantage; than what God hath instituted for the good of all. This is, under him, the great guard and security of men’s property, peace, religion, lives; of everything here, for which it is worthwhile to live.”
And when we see men impatient under proper government, disposed to discontent and faction, to disseminate a spirit of contention—to “speak evil of dignities,” and despise their rulers: if the character of the subjects of Christ’s kingdom hath been justly drawn; it is indeed difficult, if not impossible to reconciled this character, with that of a real Christian; let their professions and pretensions be what they may.
“Tyranny and anarchy,” said another of our fathers, many years past, 4 “like fire and frost, though contrary in their natures, are, in many instances, much alike in their effects. A factious and ungovernable disposition in the people, does as effectually destroy the public happiness, as tyranny in the rulers. And a man has no more security of his life, or any of the enjoyments of it, when the execution of the laws is prevented by a mutinous temper of the people; than he would have if the laws were suspended by the arbitrary will of tyrannical governors.”
The maxims of the religion of Jesus, abundantly teach and inculcate, nay strictly enjoin, cheerful and ready subjection to civil government; and under its happy influence and protection they may hope and expect “to lead quiet and peaceable lives in all godliness and honesty.”
In a view of the glory of the kingdom of the Redeemer, and the certainty of its spread and progress in the world; permit me once more to remark—The importance of this new and extended dominion to which we belong—and which covers no inconsiderable part of this western continent.
May we not anticipate the joy that shall arise in every truly virtuous and pious mind, from a consideration that this shall be the Theatre on which, angels and men, shall behold the displays of the Redeemer’s grace, and the glorious enlargement of his kingdom?
It is a just remark of a truly great man, that the visible kingdom of Christ, from its first rise, is making its progress towards the West. A vast, an immense, yea in great part, an unknown territory lies before us in that direction. And, so far as it hath been explored, for fruitfulness of soil, mildness of climate, and superior advantages of inland navigation, equals, if not surpasses any other part of the globe. Hitherto it hath been occupied, by little more than savage beasts and savage men. Shall this be all; until it shall be consumed with the rest of the burning world? Surely not.
The special agency of Heaven was so visibly manifest, in the late American Revolution, as forced the acknowledgment of it, even from the inattentive as well as the attentive mind—from the profane and impious, as well as the virtuous and sober.
The Supreme Ruler, whose province it is, to tread out empires, and give them birth; hath, in his holy providence, laid the foundation of this new and extended empire. Nor is his hand less conspicuous, in the opening such a fruitful world before us; sufficient for the support of many millions of inhabitants; than also in inspiring such a remarkable spirit of emigration to the west. And this, not only from amongst us on the eastern shore of this continent: But also from various parts of the other. Hardy adventurous souls, quitting the narrow and barren limits that gave them birth, to go and dwell in a more goodly land. And thus lay the foundations for immense population and increase; and open the way for the progress of this kingdom, and spread the praises of the great Redeemer, in that land of darkness and “shadow of death.”
He must be very contracted in his views, who imagines that all these preparations, in Providence, are only for men to act over the busy scenes of a short life, in pleasure, voluptuousness and sensuality: or that earthly parade and show, is all that is intended. No, surely. ‘Tis no enthusiasm, ‘tis no utopian chimera, to hope and believe, that this kingdom shall there spread and prevail, and the Lord Jesus get to himself a name and a praise in those ends of the earth.
But I may not dwell, any longer on the pleasing contemplation. The important business of the day forbids; and requires that the discourse be shut up with the usual addresses.
I congratulate my friends, and brethren of this Commonwealth, on the joyful return of this pleasing anniversary. Great and distinguishing have been the mercies of the God of heaven to our nation and infant empire. And when we were in imminent danger of such internal convulsions and divisions, as, had they not been checked, portended our overthrow and speedy ruin; and this notwithstanding the infinite expence of toil, treasure and blood: Behold it hath pleased Him, by whose special providence, our empire was founded, to unite a great people, in strengthening the bands of union, in forming and adopting a Constitution, in a manner unequalled by, nay without a precedent among the nations of the earth.
With ineffable pleasure, the citizens of the United States, may once more behold HIM who is justly esteemed the Father of his country, and, under God, the Saviour of a great people; from the toils of war, tasting the sweets of his beloved retirement and domestic tranquility for a short season—at the united solicitations of a grateful and feeling people; again step forth, and though reluctant, take the Presidents’ Chair: to head, not the gallant heroes and veteran soldiers in the field; but the sage councilors in the cabinet—the august legislature of America.
With equal satisfaction, we also view that distinguished Patriot, whose invincible attachment to his country from early life, hath called forth his great exertions, not only by his instructive pen; but also in person, from Court to Court, as our Ambassador abroad: now, as a tribute of gratitude from his country, at their call, is pleased to take the Chair of Vice-President.
With no less joy we view the venerable Senators and Representatives of our nation, in general Congress assembled; with deliberation and firmness, unitedly exerting their wisdom, integrity and zeal, to heal the wounds, and cure the disorders of their distressed country, and render their fellow citizens both happy at home, and respectable abroad. Was the resolution and the establishment of our Independence, the “Lord’s doings?”—Surely this not less.
Great and distinguishing have been the mercies of God to this State in particular: and this day is a witness, of the patience and goodness of the God of our Fathers, towards us their children; in continuing to us, our civil and religious privileges of such inestimable worth.—We behold our fathers and brethren, who are constituted by the suffrages of a free people, the pillars and supporters of this state—the guardians of our precious immunities. And when in General Assembly met, as soon as formed, we view them resorting together, to the house of God, unitedly to look up to the great Fountain of Wisdom, “the Father of Lights,” and to implore his presence and direction with them. The weighty concerns before them call for it, virtuous citizens, will attend them.
Nor is it a small part of the joy that appears in the countenances of this numerous throng,–May it please your Excellency; for to you, Sir, I beg leave, with filial confidence, yet humble deference, more particularly to direct my discourse.—It is not one of the least felicities of this people, to behold you, Sir, at the head of your numerous brethren and citizens of this commonwealth. Especially when we consider you as one born and educated among us—as one who hath given early and continued assurances of your steady attachment to the best interests of your citizens, by a long series of public and unremitting labors both at home and abroad.
Shall we repeat our expressions of gratitude, for the eminent services you have rendered to this State, and to the United States? Although this may be acceptable, yet a consciousness of your own integrity and fidelity in your various important offices, I know, must afford you much greater satisfaction. You will permit me, Sir, as one of the ministers of the Lord Jesus, to request you often to reflect, that the eyes of God, and this people, are upon you—that as your office is high and honorable, so the duties of it are arduous and difficult. That you are accountable to Him, by whose providence, you are raised to your exalted station: and that “where much is given much is also required.”
You will often contemplate, with divine pleasure, the glory and importance of that King and Kingdom, which hath been the theme of the foregoing discourse. Nor will you be ashamed to be, and continue to be, a faithful subject of the Prince of Peace. To Him you will still repair, and on his grace you will rely, in all your trials, whether official or personal—even to Him who hath said, “My grace is sufficient for you.”
A becoming sense of your own insufficiency without divine aid—the sweets of an approving conscience, and the approbation of your Judge at last; will often bring you, with a spirit of humble dependence, to the throne of grace, with that petition which proceeded from one5 who presided over a greater people than your Excellency now doth.—“Give, therefore, thy servant an understanding heart, to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great people.”
Your Excellency, will suffer me to remind you, that as the Lord Jesus, who is the head of all power, hath, in his holy providence, furnished you with ability, and placed you in circumstances, to be eminently useful; so He will, one day, call you to render an account to Him your glorious Master.—Before whose tribunal, shall you and we stand, divested of every official distinction and titles of honor, which are peculiar to this world.
And now, That your Excellency may still possess the fullest confidence, and the warmest affection of a grateful people—a long and successful administration—the testimony of an approving conscience—the supports of religion through life—the consolations of divine grace at death—and the final approbation of your Supreme Judge; is our devout wish and ardent prayer.
Such, my indulgent auditors, is the imperfection that attends the wisest and best men, that they may sometimes, even in the great affairs of legislation, and in the appointment of executive authority, do that, which on further inspection, they are convinced is not wisest and best. For it is a received maxim, “Humanum est errare.” Therefore we find by experience that two different boards in the great representation of the people, is exceedingly useful and necessary: For “he that is first in his own cause seemeth just; but his neighbor cometh and searcheth him”—And “two are better than one.”
In such a government as ours, that there should be a check upon the great body in General Assembly, is found to be peculiarly salutary and beneficial.
The upper board of this great representation, in conjunction with his Excellency, and his Honor the Lieutenant-Governor, we consider as the representation of the people at large: and being promoted to that dignified station by the suffrages of the people through all parts of the State; they will, of course, be free from partial and local feelings, and consider themselves equally concerned for the whole body of their constituents.
You will suffer me then, May it please your Honor, and you Honorable Counsellors, just to remind you that, great is the confidence this people repose in you, when you are selected out from the many thousands in this commonwealth, to compose the circle around the council-board. Peculiar deference, esteem and honor is due from us to you, in your high stations: as also fatherly care, love and faithful exertion from you, honored Gentlemen, to us. The many proofs you have given of your ready discernment of, and regard for the real interests of the people, are not altogether unknown or wholly unnoticed. We request your Honors, still to exert your patriotic zeal and abilities for our good, and wish you at all times that “wisdom which is profitable to direct.”
You will indulge the freedom of a Christian minister, when he exhorts you among all the weighty concerns to which you are called; also to attend to that King and Kingdom of which we have been speaking. By His providence, you are raised to places of distinguished honor and trust. By Him you “Nobles and Judges rule,” as well as “all the Judges of the earth.”
You will remember, venerable Fathers, that you have not only to be, and do, that which is right in the sight of men; but especially to see that you approve yourselves to your own consciences and to the Lord Jesus, to whom you are accountable. And that it is your highest honor, and will be your greatest felicity, to be found at last, the faithful subjects of that kingdom which shall outlive all others. Cultivating the spirit and temper with which that Supreme Ruler was possessed; will expand your hearts with philanthropy, and dispose you to exert yourselves in the improvement of the talents which by your accomplishments and situations, God hath committed to you. Nor will the dazzle of earthly honors make you forget, that though you are stiled God’s on earth, you must die like men; and be called to render an account of your stewardship.
And the weight of this serious truth, you will the more sensibly feel, when you reflect that one of your number hath been called away from your Board and from our world, the year past. Although for a series of years, he adorned his seat at the Council-Board—he was not suffered to continue by reason of death.
His ability, integrity and zeal, for his country’s welfare—his fidelity and perseverance, in the duties of his civil, social and religious life, could not prevent the Honorable JOSEPH SPENER, Esquire, from a dismission from his useful offices and employments here: but having served his generation, “he is gathered to his fathers.”
But that I be not tedious, we wish you, honored Senators, and those Gentlemen, who may, this day, be invited, by the providence of God and the voice of the freemen, to join your circle, and supply the place of him who has slept in death; and any or all, the seats of those worthy members of your body who are called away to attend on the interesting concerns of the federal government in our national Congress: We wish you, revered Fathers, heavenly wisdom and understanding in all your consultations and decrees. And that you may be so happy as that having served your generation faithfully by the will of God, you may be gathered to your fathers in peace, meet the approbation of your own consciences and of your final Judge; and by Him, through grace, be admitted to the rewards of the faithful.
How great is the privilege, my candid hearers, that when our numbers and local circumstances will not admit of the great body of the people to meet together, to consult the general good, and give themselves law, or enact statutes by which to be governed: that we may detach a number of our brethren from every part of the community, to represent us in General Assembly. That they should here convene, and mutually communicate and receive, the feelings, the wants, the maladies and complaints of the great whole. But alas, how difficult, how arduous, how embarrassed oft times and perplexed, is their situation? Though their stations are respectable, and demand our esteem and reverence; yet their situation requires our prayers, our best wishes and every friendly aid.
It is not one of the least of our precious privileges, Gentlemen Fathers and Representatives of this whole Corporation, that you, and such as from time to time sustain your offices, may meet twice a year, and oftner if the public exigencies require; to look over every part of the community and carefully to see; not only “ne quid Refpublica detrimenti caperet” as the Roman phrase was; not only, left the commonwealth receive any detriment; but also studiously to exert yourselves, as fathers of the people you represent, to build them up—promote their tranquility—cement their union, and do all in your power, to advance the public weal.
It belongs not to me, Gentlemen, to dictate to you how to rule—what must be done, or what not be done, in your legislative or executive departments. Ye yourselves know what are the exigencies of, and what the necessary provisions for the commonwealth, and to you, a particular attention to this duty belongs. You will therefore make the general welfare your grand object, in all your consultations and resolves.
Indulge me, honored Gentlemen, the freedom to entreat you all to become the willing subjects of that kingdom, which shall flourish when all earthly power and authority, shall no more be needed. And to make the laws and maxims of that Supreme Ruler, whose character we have described, the measure of your conduct, in your political as well as private capacities. I may not doubt, honored Sirs, you will bear in mind, that you are accountable to him, and that his eye is ever upon you.
You are, when in Assembly met, acting in a legislative capacity, and many, if not most of you, when dispersed, are called to act in judicial and executive departments. In each and in every character you sustain; if you “fear God” like Joseph of old, you will indeed be pillars and supporters of our republic. Should you keep in mind that you are, not only amenable to the public; but that you must give an account to that Supreme Judge, whose eye beholds the secret springs and motives of every heart; and let this be uppermost in your minds; you will then hardly do amiss: But, destitute of benevolence and virtuous principle, as the great Pole-star to influence and guide you; although your knowledge and abilities may be great; you will be in danger of ship-wreck—of bringing ruin on yourselves and those who are embarked with you.
Worthy Gentlemen, we ardently desire and devoutly wish you the divine guidance, the gracious presence, and blessing of the Supreme Ruler—the Lord Jesus Christ—and that by wise and judicious precept, and faithful correspondent example, you may be great blessings in life, and, through grace, accepted at death, and made happy when your places shall no more be found in this uncertain world.
Although the business of the day doth not call for the special attention of the Ministers of the Gospel, any farther than that they shew themselves friendly and solicitous to promote in their line, the general good; and meet in convention to cultivate harmony, and strengthen and assist one another, in the important business in which they are called to act: yet the subject of the foregoing discourse, exhibiting the nature and importance of that divine and glorious kingdom, in which they are called more immediately to labour; will allow a word from one who esteems it a privilege to be accounted one of their brethren.
The consideration, My Reverend Fathers and dear Brethren, that the kingdom of the divine Redeemer shall survive all others, and that by His providence, others shall be made subservient to its interests—The consideration also, of the utility and importance of civil government to promote the interests of this kingdom; should fill our hearts with joy and gladness, and animate us to a diligent and laborious attention to the work, whereunto we are called.
To us, blessed be God, even to us, is this grace given, to preach among our fellow-men, our fellow-sinners, “the unsearchable riches of Christ.”—To exhibit the character of the Redeemer—to unfold, explain, and enforce the laws and maxims of his kingdom, and to beseech lapsed men “in Christ’s stead, to be reconciled to God.”
If this employment as the ancient divines used to say, is “formidable to the shoulders of angels;” what must it be in our view, when we consider ourselves, equally involved in the apostacy, guilt and ruin of our fellow-men?
Should we not ever entertain an abiding sense of our own insufficiency, and continually look to Jesus our divine Master, for needful grace and aid, to enable us to the faithful discharge of our important trusts. And while we are favored with the protection and countenance of our civil father, we are under better advantages to do good among our people for both worlds. They will readily tell us, that by faithfully attending to the duties of our office—by public and private precept and exhortation, enforced by proper and becoming example; we may do much towards the peace and order of society, and good of the commonwealth. This, then should be a powerful stimulus to faithful and laborious exertion in our profession. But when we reflect on the exalted glory of the Redeemer—the infinite importance of the spread of his kingdom—the glorious things spoken for the city of our God—the perishing condition mankind are in by sin—the door of mercy opened in the gospel, and the solemn account we shall soon be required to render of our ministry. When we reflect on these things, surely we shall be humble, prayerful, watchful, zealous and engaged in every branch of our arduous work. We shall strive together in love for the faith of the gospel, and the promotion of hat dear cause which we have espoused. We shall abound in love to our common Lord, in love to one another, and tender benevolence to mankind. And when one and another of our fathers and brethren are summoned off, from the wall of our Jerusalem, calling on us as they go; to make haste—to finish our ministry and follow them; shall we not hear—shall we not feel!—shall we not be all attention, and look and wait for the coming of our Lord?—“Blessed is that servant whom, his Lord when he cometh, shall find so doing.”
I will detain this numerous auditory no longer, than only to beseech your attention, My Brethren and Fellow-Citizens, to that glorious Ruler and that blessed Kingdom, which hath been briefly described. Suffer me to ask you, my friends, what think you of Christ—what think you of his kingdom—what think you of the final happy condition of his subjects? Permit me to exhort and charge you all, to become the faithful and loyal subjects of this Prince of Peace.—In his own words, to “seek first the kingdom of God.” Your peace and quiet in this world; but especially your comfort in death, and your happiness in the world to come, depends on your speedy compliance with this, his exhortation.
The day and age in which we lie is evil. The preachers have been wont on these most public occasions, to shew to our Israel “their transgressions.” And may not he who now speaketh be allowed to bear a testimony against the prevailing evils which threaten our ruin—which presage the lawful displays of divine indignation, and call for the uplifting hand of a sin-revenging God. When he dares to make mention of them, he feels the more undaunted, from a conscious persuasion that he hath the favor and countenance, not only of his Excellency who hath commanded him to speak this day, and the honorable legislative body—together with the concurrence of his brethren of the sacred character and all serious men: but also the approbation of his God. He dares then to say, O Connecticut, how art thou fallen! Once famous for benevolence, righteousness and the fear of God—for the belief and practice of religion—even the religion of Jesus, which alone brings sinners to heaven. Now abounding with impenitence, infidelity and all manner of impieties.—The precious word of God disregarded.—The holy Sabbath treated with growing neglect.—The sacred institutions of the Lord Jesus, by many despised.Family-prayer awfully out of fashion. And of consequence, all manner of violations of the duties we owe to one another. Injustice, fraud, violence, profanes, debauchery, intemperance, deceit, falsehood, and covetousness—these and many more evils which are the genuine offspring of these; too much mark our towns and communities. Meanwhile the God of our Fathers in anger withdrawn, and the necessary influences of the blessed spirit withheld!—Is it not time to stop in our career, and enquire—where are we—and what must we expect? Hath not the Most High given us a gentle rebuke in cutting short, both the harvests in the year past, and thereby caused the cries of the poor to be more than usually heard for bread.
We have heretofore, felt the rod of the Almighty, in the desolations of war, and in the destructions of the pestilence that walketh in darkness: but have, as yet, God be thanked, been strangers to the horrors of famine. Have we not reason to tremble, and be “afraid of his righteous judgments?” General and open impieties, are followed with public and sore judgments. Let us open our eyes and see—receive conviction, repent and reform.
Brethren, the time is short. Religion is a reality. Gospel truths all-important. The concerns of eternity weighty and momentous. The retributions of the last great day, glorious and awful. To leave the paths of sin—to forsake the ways of the destroyer—to become friends to the Lord Jesus, and lovers of mankind: this will secure the favor of God—will make us a happy people. This will make us good citizens and good subjects. This will make it easy to rule, and to be ruled; each one attending to the duties of his own proper station. Then shall we strive together to promote the general good. So shall we behold our Jerusalem built up—this, a land of light, liberty and religion—our country grow and increase—our empire enlarge and extend—and that divine kingdom, which shall absorb all others, spread and prevail, “till the earth shall be full of the knowledge of the glory of the Lord.” Then “violence shall no more he heard in thy land, wasting and destruction within thy borders: But thou shalt call thy walls salvation, and thy gates praise.”
James Dana (1735-1812) graduated from Harvard in 1753. He was ordained as a minister in 1758. His first congregation was in Wallingford, CT, and later was minister at the first church in Haven (1789). Dana was a vocal supporter of the American Revolution, preaching sermons in New Haven, CT during the legislative session. Below is his 1788 sermon on the Natvity of Christ.
The N A T I V I T Y of C H R I S T:
A DISCOURSE delivered in Christ-Church,
Wallingford, December 25, 1788; and in
the City of New-Haven, on Lord’s-day,
January 4, 1789.
To which is subjoined (by particular Desire) a
PRAYER after the Sermon when delivered
at Wallingford.
By J A M E S D A N A, D. D.
Senior Pastor of the First Church in Wallingford.
L U K E II. 14. Glory to God in the highest, and on earth peace, good will towards men.
The entrance of Emmanuel into our world was first announced by an angel to some humble shepherds. “I bring you,” said the heavenly herald, “good tidings of great joy, which shall be to all people. For this day is born, in the city of David, a Saviour which is Christ the Lord—And suddenly there was with the angel a multitude of the heavenly host, praising God, and saying, Glory to God in the highest, and on earth peace, good will towards men1
We will consider, FIRST, the subject matter of this acclamation of the heavenly host.
Secondly, The foundation laid by the advent of the Saviour for the united acknowledgments of men and angels.
Thirdly, Recommend the spirit of his religion, the prevalence of which would be most happy for mankind on earth, and bring glory to God on high.
First, Of the subject matter of this acclamation.
Here we may take a general survey of the Christian institution, as a promulgation of peace to mankind in a state of apostacy. They are represented as alienated, and enemies in their mind, without strength, children of disobedience, and consequently of wrath. They therefore need reconciliation to God.—Nor less to one another. For unrenewed nature is thus described: Living in malice and envy, hateful, and hating one another; full of all unrighteousness, malignity, and deceit. The old man, in distinction from such as are renewed in the spirit of their mind, is known by pride, jealousy, malice, revenge, and other unfriendly passions, the bane of society, the source of private animosities and national wars. And even those who have put off the old, and put on the new man, having remains of human depravity, experience and manifest more or less of the carnal mind, which is enmity. “All have gone out of the way. There is not a just man who doth good, and sinneth not.”
The existence of the above alienation hath been, and is manifest over all the earth: It is supposed in all those scriptures which speak of reconciliation for iniquity, and represent Jesus Christ as our peace, coming into the world, and enduring the cross to restore peace on earth. God made man upright. He hath fallen from original rectitude. His glory is departed from him.
The peace celebrated by angels, as in the text, denotes, first, peace with God. He is reconciling the world to himself, not imputing their trespasses. He proclaimeth peace through Jesus Christ, who knew no sin, and whom God hath set forth to be a propitiation for it, that we might be made the righteousness of God in him. It is to the glory of God’s grace, that he maketh us accepted in the beloved. He first loved us, or no mediator would have been provided. Hence the ransom Jesus paid is the effect, not the cause of the love of God. In this greatest gift of the Father’s love, grace super abounds where sin abounded.
In the parable of the prodigal son, the father met the profligate while a great way off; fell on his neck, and kissed him; put the best robe on him, and a ring on his finger, and shoes on his feet, receiving him with every mark of paternal affection and joy. Such is the divine condescension and compassion to wandering, perishing sinners. “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” Let the glory of his grace be celebrated by heaven and earth. For if God be for us, who shall be against us? No temptation can happen to us above that we are able. All things shall work together for good. Should any injure us in our outward in work together for good. Should any injure us in our outward interest, it will not be in their power to deprive us of the special protection and smiles of a reconciled God. If not reconciled to him, what power can deliver us from his hand who is able to destroy soul and body? Whom then would you fear? With whom would you be at peace?
Further: The sacrifice of Jesus was a voluntary one. The Messiah, having a body prepared for him, “gave himself an offering and sacrifice to God, and put away sin by the sacrifice of himself. Lo, I come—I delight to do thy will, O my God. There is one Mediator between God and men, the man Christ Jesus, who gave himself a ransom for all.” How wonderful his friendship! “Though he was rich, for our sakes he became poor, that we through his poverty might be rich. Greater love hath no man than this, that a man lay down his life for his friends. But “when we were enemies, we were reconciled to God by the death of his son.”
Consider how great HE was who undertook our redemption, and you cannot doubt but he was able to heal the breach the apostacy had made. Call to mind on this occasion the character given of him in prophecy. “Unto us a child is born, unto us a son is given, and the government shall be upon his shoulders: And his name shall be called, Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of peace.” He who was “set up from everlasting, by whom all things were made and consist,” whose “glory was that of the only begotten of the Father, HE was made flesh. The word, who was God,” became incarnate: God was manifest in the flesh—This is a plain declaration of his divinity and humanity. Thus the prophet who foretold his miraculous conception: “Behold, a virgin shall conceive, and bear a son, and shall call his name Emmanuel.” If such is the character of our redeemer, who will question but he is mighty to save?
Further: The peace here proclaimed includes peace and good will among men. The example of our heavenly Father instructs us to love our enemies, bless them that curse us, and do good to them that hate us. Our own forgiveness is expressly suspended on our imitation of the divine example. As a motive to such imitation, a comparison is made of our offences against God with those of our fellow-men against us. The former are said to be to the latter as ten thousand talents to an hundred pence. The example of the author of our faith is a further motive to the exercise of forgiveness. These are examples which can never be paralleled. Were we “followers of God as dear children;” did we “walk in love as Christ hath loved us,” we should “put away all bitterness, and wrath, and anger, and clamour, and evil-speaking, with all malice, and be kind one to another, tender-hearted, forgiving one another.” The peculiar characteristics of the wisdom from above are these: “First, pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality and without hypocrisy.” Those whom the Saviour pronounceth blessed, are, the poor in spirit, the meek, the merciful, the peacemakers, such as can bear to be reviled and persecuted for righteousness’ sake; such as forgive injuries to seventy times seven;–who do not wait till the injurious ask reconciliation, but prevent them by unsolicited proposals of it, in imitation of the divine example. Did the principles and maxims of benevolence, inculcated by our religion, rule in men’s hearts, all unworthy emulations, all animosities and bitterness would cease. The members of a family, neighbourhood, civil or religious community would be of one heart and soul. The spirit of Christianity “beareth, hopeth, believeth all things, thinketh no evil, seeketh not her own, envieth not, vaunteth not itself, is not puffed up.” It worketh no ill to its neighbor; doth good to all as it hath opportunity; and, if possible, lives peaceably with all men.
This may be impossible. For some men would wrest from others the liberty of judging and acting for themselves, in a matter wherein every one must stand or fall to his own master, being accountable only to the searcher of hearts. When men make their own sentiments the terms of salvation, it may be impossible to be on good terms with them, and yet have peace with God and their own consciences.
There doubtless are real Christians in all communions, whether different communions acknowledge it, or not. In the exercise of Christian charity the question is not to what class of professors a person belongs, but whether he is a real member of that kingdom which is righteousness and peace. Professors may agree by love to serve one another, and unite their interest for the advancement of the kingdom of their common master, while they are best edified by a diversity of forms, have different views of some revealed truths, and different apprehensions as to some of the ways whereby Christianity may be best advanced. If, on account of such differences, or any of a like nature, they separate each other from the body of Christ, they know not what they do.
The church of Christ, in its extensive boundaries, needs the gifts of all the parts into which it is divided, and of every individual of each denomination, as the natural body needs the concurrence of all its members, in order to its beauty, health and growth. “For as the body is one, and hath many members, and all members have not the same office, so also is Christ.” Hence it ill becomes any denomination of Christians to assume the whole honour of supporting Christianity, or the reformation, even suppose they may be viewed as eminent defenders of both. And it would as ill become any denomination to suppose their own weight and influence so inconsiderable, that it is of little consequence how they demean themselves. Various denominations should consider themselves, and treat each other, as severally and jointly subservient to the cause of the same Lord. They should excite each other to a laudable emulation, that through their united influence the gospel may have free course.
“Let every man be fully persuaded in his own mind. Why dost thou judge thy brother?” Had this advice been followed, the religion of the prince of peace would never have been improved as an instrument of discord and war. This was a consequence, an undersigned consequence, of its establishment. As its author foretold, it separated nearest friends, and proved an occasion of the sharpest contests. This came to pass, however, through the ignorance, prejudices and lusts of men: It was not the consequence of a right understanding of the gospel, or of men’s having the spirit it inculcates; but the reverse. Peace on earth, good will among men, are the legitimate fruits of this religion. Under its influence the state of this world would be that which we are taught to expect when “the knowledge of the Lord shall fill the earth: They shall not hurt nor destroy in all God’s holy mountain.”
RELIGION must be maintained under some form. This is indispensible to the welfare of communities. In this view it will be the care of the magistrate who seeks the good of his people: At the same time it is the unalienable right of every individual to choose his own way of worship. Particular forms do not open the kingdom of heaven to men, nor shut that kingdom against them. “If any man have not the spirit of Christ, he is none of his.” Whoever hath this spirit, is an heir of salvation. Shame to the charity of such as will not allow it!—
We have but one rule by which to judge whether men are Christians, viz. by their fruits. And the fruits of Christianity are “love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.” Perfect unity in sentiment among the professors of the same religion is impossible. They may yet be one in affection—may “keep the unity of the spirit in the bond of peace,” as the disciples of one Lord, who are called in one hope.
Those who have such confidence in their own construction of the scriptures as to make it necessary to all Christians, have much occasion to consider our Lord’s words respecting such as said, “Lo, here is Christ; or lo, he is there;” that is, here or there only. Our Lord said, “Go not after them; nor follow them.” Hence we infer, either that they had not his presence with them; or if they had, they yet knew not what spirit they were of in denying this presence to be with others: Herein at lest they may not be imitated. This is a distinguishing mark of the Romish church; and it is doubtful whether infallibility itself can support the exclusive claim. For if her infallibility be not proved and known to others as well as herself, are others obliged to admit her faith? What effect hath it on that peace and good will which Christianity inculcates? On brotherly kindness and charity? Compare Saul of Tarsus, making havoc of the church, with Paul the meek and humble apostle of Jesus, going everywhere in the fullness of the blessing of the gospel of peace. Thus the gospel, thro’ divine operation, takes from men the spirit of self-sufficiency, and gives them a better mind.
Our Lord rebuked the spirit of the disciples who would have called for fire from heaven on the Samaritan village. The Samaritans would not receive him, because he was going to Jerusalem. The disciples wished that the Samaritans might be instantly consumed. In both there was doubtless a mixture of an old national enmity. But Jesus came not to destroy, but to save. Nor may his disciples consign one another over to the divine wrath, because they have not attained to think alike. By sentiments of mutual respect, by imitating the virtues of their master, they would adorn the doctrine of our Saviour.
It must give one who hath the spirit of Christianity an exalted pleasure to be able to reflect, that his best endeavours have been used to promote the great end of the incarnation of Christ. Compare the pleasures of Christian benevolence, which thinks and hopes the best of all men, is kindly affectioned, and, with brotherly love, in honor preferreth others, while all within its reach are the better for it—compare the satisfaction such an one hath in himself, with the spirit of bigotry and suspicion—the spirit which absolves or retains men’s sins according as they do or do not conform to us—the spirit which loves, and doth good to those only of one denomination. The former are perfect as our Father in Heaven. The latter, whatever they imagine, have much reason to ask, whether their love is anything more than the interest of a party. Their own assurance, their trusting in themselves, and despising others, is no circumstance in their favour. Error has usually more confident and zealous advocates than the truth. The disciple of Jesus “receiveth the Kingdom of God as a little child.”
Lastly, the peace our subject mentions includes peace in our consciences. The disciple of Jesus hath “joy and peace in believing, and aboundeth in hope by the power of the Holy Ghost.” This is called “the love of God shed abroad in the heart”—“the witness of the spirit of God with theirs, that they are children of God”—“the earnest of the spirit in their hearts.” Hence their “fellowship is with the Father and Son.” This “peace which passeth understanding,” is doubtless comprehended in the peace for which the angelic hosts celebrated the praise of the MOST HIGH at the nativity of Christ. “Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.” To accomplish the end of his death, Jesus sent the Spirit after his return to heaven, for the conviction and conversion of unbelievers, and the confirmation and joy of believers unto life, that they might go on to perfection. The design of the dispensation of grace thro’ a Mediator is thus expressed: “The loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day.” When this design is effected, through the power of the Spirit with the word, the alienation of the sinner is destroyed. He commenceth an object of the special love of God, an heir of salvation. He “hath put off the old, and put on the new man.” In the eternal counsel of peace it pleased the Father to reconcile all things to himself by Jesus Christ. The covenant of peace was between them. The chastisement of our peace was upon him. God now condescends to beseech sinners to accept reconciliation in Christ. The sum of our ministry is this: “Be ye reconciled to God.” Angels minister to men for this end. And the eternal Spirit operates with the means of grace. Hence “the weapons of our warfare are mighty to the pulling down of strong holds.” Not by human exertions; “but by my Spirit, saith the Lord.” The excellency of the power is of God, that no flesh should glory in his presence. “What is man, that thou art mindful of him? And the son of man, that thou visitest him?”
We proceed to remark, Secondly, the foundation laid, by the advent of a Saviour, for the united acknowledgments of men and angels.
The subject of the united adoration and gratitude of the heavenly host at the nativity of Christ was this: Glory to God in the highest, and on earth peace, good will towards men. Let the earth join with heaven in this acclamation. Join in it this day, ye who observe the present solemnity in commemoration of the birth of Christ. Ye who believe it to be the birth-day of your eternal hopes. So illustrious a personage was never born into our world—one so worthy to be remembered—one whom all men are commanded to honour, even as they honour the Father.
Whether other worlds have fallen, and had a Redeemer provided? Or how far the angelic host, who here celebrate the birth of the Redeemer of mankind, are interested in his redemption? Are questions which do not affect the present subject, nor do at all belong to us. It is sufficient that we know there is peace on earth through the interposition of the Saviour, Christ the Lord—that superior intelligences give glory to God in the highest for this, and interest themselves in what so nearly concerns us. They were never alienated from God. They have always done his will with alacrity and zeal. Perfect harmony and love have reigned among them. They rejoice that peace is proclaimed to our fallen race, and desire to look into the scheme of man’s redemption: It is the subject of their adoration. There is joy among these benevolent spirits at the conversion of every sinner on earth. They cheerfully minister for this purpose, that rebels may be reclaimed; and recovered sinners trained up to join them in the exercises and enjoyments of the world of perfect purity and love.
Shall heaven be full of joy and praise, that God hath sent his Son to our redemption? And shall rebels and apostates be indifferent to the proclamation of pardon, peace and glory? Is God propitious? Will he accept repentance? Has he laid help on one that is mighty? Are the glad tidings published to us? Doth the offended majesty of heaven offer us full pardon unsolicited; and even entreat us to lay down our weapons of rebellion? Is he long-suffering, not willing that any should perish? Is the proclamation of peace unlimited, so that whosoever will may share in it? What shall we say? “Bless the Lord, O our souls! And all that is within us, bless his holy name.” For he hath remembered us in our low estate. “The day spring from on high hath visited us, and the sun of righteousness risen upon us, to guide our feet in the way of peace. Sing, O ye heavens, for the Lord hath done it; shout ye lower parts of the earth: break forth into singing ye mountains, O forest, and every tree therein: for the Lord hath redeemed Jacob, and glorified himself in Israel. Blessed are the people who know the joyful sound: They shall walk, O Lord, in the light of thy countenance. In thy name shall they rejoice all the day; and in thy righteousness shall they be exalted.”
But redemption should be imprinted on our hearts, as well as celebrated with our tongues. What would be our obligations for deliverance from formidable outward enemies; from slavery, prison and death; and restoration to freedom and eligible circumstances? From the abundance of our hearts we should seek opportunities to te4stify our gratitude to our deliverer, and endeavour, by every means to secure his friendship. Are our obligations less for deliverance from the slavery of sin, from the hosts and prison of hell; restoration to the glorious liberty of the sons of God? Are our obligations less for eternal redemption? Had not messages of salvation been brought from heaven to earth by the Son of God in our nature, must we not have joined with sinning angels, “Farthest from God is best.” How beautiful, then, upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation, that saith unto Zion, thy God reigneth.”
If it be asked. What evidence have we that there was such a person as Jesus born in the city of David, at the time we suppose; who taught, lived, and performed such works as never man did, died on the cross, and rose to immortal life? Our answer is, the same evidence as we have for the existence of any conspicuous characters in ancient history. Yea, more, if possible: For besides the testimonies of Christian, Jewish and Pagan historians to the life of Jesus, the accomplishment of his prophecies in all ages since, and before the face of all people, undeniably proves, not only that there was such an illustrious character at that time, but also that he was sent of God.
The temple and city of Jerusalem were laid in ruins about seventeen hundred years ago, and have never been rebuilt, though Jews and heathen have united their efforts to defeat the prophecy of this desolation. The chosen people have ever since been scattered over the face of the earth, and yet preserved as a distinct people; alike distinguished by universal approbrium, and by their malignity to the author of Christianity. Consider their state at present, and ever since their desolation. Were these things foretold, and have they come to pass, without the determinate counsel and providence of God? Hath this unexampled chastisement befallen them, because they added to their other crimes this above all, that they crucified the Lord of Glory? Let such in the present age as deny the Lord that bought them, be warned. Let them seek refuge in that Saviour whom they have pierced by their infidelity and other crimes. For there is no more sacrifice for sin.
If the whole history of Jesus is denied, let them shew in what age, in what country, and by whom his religion was first introduced—and by what means it was established.
Thirdly, It was proposed to recommend the benevolent spirit of Christianity, the prevalence of which would be most happy for mankind on earth, and bring glory to God on high.
St. Paul inculcates Christian union on the primitive converts by such considerations as these. 2
All professions are alike entitled to, and bound to exercise, private judgment. Those who have the most improved knowledge in Christianity should bear with the prejudices of such as are less informed, and not please themselves. All being accountable at the tribunal of God, all should beware lest they invade his prerogative, by excluding their fellow-disciples from his mercy, because of different opinions on unimportant points. A contention for forms should never be so maintained as to bring into neglect and reproach things commendable, and even essential to all Christians. For the most specious professors are nothing, if they have not charity, Hence a regard to the common cause of Christianity, the purity and extension of it, the union and edification of its disciples, should govern all who assume the profession. For no man liveth to himself. By such considerations as these doth the apostle exhort to brotherly love—to peace with all men, and holiness. On what other terms can we enjoy the God of peace, or the society above who are made perfect in love.
The unexampled instance of humility and charity exhibited by the Lord of glory, when he took our nature upon him, inculcates on all his followers the most unfeigned and fervent love to one another, and to mankind of every nation. This spirit renders the righteous man more excellent than his neighbor. Those especially have engaged to cultivate and display it, who have fellowship in breaking of bread and prayer, in that institution which is the body and blood of Christ. Different denominations of professors, under the influence of this spirit, will unite their endeavours for the purity and extension of the Christian religion, rejoicing in each other’s gifts, and in the peace of the church.
Is this mind in us? Then our good wishes and earnest prayers embrace men of every communion, nation and character; at the same time we feel a peculiar complacence in such as appear to have the spirit of Christ, whether they are of our persuasion or now; whether near or remote; our own countrymen or foreigners. With all such we shall most cheerfully unite in the propagation of the Gospel.
St. Paul has given us a particular description of charity, I Cor. XIII. This is the more excellent way mentioned at the conclusion of chapter XII. Whoever compares the two chapters will plainly see, that schism is the opposite to charity. The schismatic divides the body of Christ: The spirit of charity unites it. Schismatics establish this rule for the excision of members:–We ourselves are always right: They who differ from us are wrong; and therefore to be excluded from the communion of saints.
Our Lord forewarned his disciples, that they would meet with like treatment as he had, and by his own behavior taught them a proper temper under it. “Who did no sin, neither was guile found in his mouth: Who when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously. Leaving us an example, that ye should follow his steps. If ye were of the world, the world would love his own; but because ye are not of the world, therefore the world hateth you.” The Christian therefore must lay his account to suffer wrongfully from the world. He forfeits his character, if he doth not arm himself with the same mind as was in Christ Jesus, who endured the contradiction of sinners. A true disciple will shew much condescension for the Gospel’s sake, that others may partake of its blessings with him. He will be patient in tribulation. He will walk in wisdom towards them that are without. He will take care that there be no occasion of stumbling in him. Is this attended to by those who are pertinacious and obstinate about meat and drink—the peculiarities of any one denomination; while righteousness and peace, the essentials of Christianity, are sacrificed?
The Christian will indeed obey God rather than men, though men should persecute him for obeying the dictates of his conscience. At the same time he will endeavour to recommend his profession to all men, by shewing them, that Love, divine and social, is more than whole burnt-offerings and sacrifices—that faith worketh by love. Under the commanding influence of this spirit, a fondness for discriminating terms would be forgotten in a common concern for Christianity, and a common exertion against its foes. Thus our Lord prayed for his disciples. “That they all may be one, as thou, Father, art in me, and I in thee; that they also may be one in us: that the world may believe that thou hast sent me.” There would be no jar in families, no schism in churches, no tumults in the state, were the spirit of Christianity imbibed. Domestic tranquility and love would bless every house, alleviating every care, consoling under every sorrow, giving a relish to every enjoyment. Kindred would e knit together, as David and Jonathan. Neighbours would be as brethren. It would be with kingdoms as in the natural body, in which “the members have the same care one of another.” Numerous as they are, and however various their office, “the eye doth no say to the hand, I have no need of thee; nor the head to the feet, I have no need of you. Those members which seem to be more feeble are necessary.” Under the influence of this spirit, nations would learn war no more. All would be content with their own rights, and fulfill their duty to others. Whatever different apprehensions there might be, any ill effects therefrom would be prevented. Yea, these would but display the Christian spirit to better advantage. The earth would be like heaven. What glory would be brought to God on high from the universal prevalence of this spirit! What shall we say more to recommend it?
How much then is it to be lamented, that the spirit of Christianity has been departed from in all times and places, by those who have professed a zeal for it? What cause have we to lay our hand upon our heart, and be deeply humbled that we are so prone to animadvert with severity on every mistake and trespass of our brethren; while God in Christ is ever ready to bury in eternal oblivion our numberless and aggravated offences, and proclaimeth peace to all mankind? Dare we indulge hatred against another, while we glory in this, that the Son of the blessed was born into our world, and endured the cross, to make reconciliation for our iniquities? Shall we look for mercy from God, and yet suffer one sun after another to go down upon our wrath against our brother? Yea, one year after another to roll over, and our resentment to continue unabated? Those of whom this may be said, do not surely give the best evidence that they themselves are reconciled to God. In the day of judgment we shall all have infinite need of mercy. Our hope that we shall then find it, depends much on our loving mercy. The merciful shall obtain mercy. Why then has peace been taken from the church and world, under pretence of contending for the faith? The consequence of obedience to the faith would be, as we have seen, peace on earth, and good will among men. To this end Christ was born and came into the world. To this end he both died and revived.
Many rejoiced at the birth of John, because he prepared the way of the Lord. But the birth of Christ is matter of highest joy to all people. For all the blessings of time and eternity are the purchase of his being made flesh, and placing his delights with the sons of men. “Bless the Lord, ye his angels, that excel in strength; ye ministers of his that do his pleasure”—But why call on the angels? They cease not day and night from celebrating the Redeemer. Unto you, therefore, O men! I call; and my voice is unto the sons of men. With God there is plenteous redemption. He that is mighty hath done great things for our ruined race. He hath not withheld his own Son from us. The Son of the blessed “is our peace, having reconciled Jews and Gentiles unto God by the cross, having slain the enmity thereby. Through him we have access by one Spirit unto the Father.” Joy to the world that Jesus reigns! May each of our hearts be his throne. We his ambassadors pray you in his stead, be ye reconciled to God.
Every intelligent and serious Christian will distinguish between a religious commemoration of the birth of Christ, and such excesses as have been common on this occasion. The Christian’s joy in outward things is regulated by the rules of morality, and the superior rules of sobriety and heavenly-mindedness inculcated by the precepts and life of Jesus. He hath not forbid us to rejoice with our friends—to take our portion. But to rejoice in his salvation is to see our own necessities and his fullness; and to come to him as he inviteth all that labour and are heavy-laden, that we may find rest to our souls. In him we shall have peace, if we take his yoke upon us and learn of him. May no light or extravagant joy stain the joy of this day.
Were his religion well understood and universally practiced, all nations would be blessed in abundance of peace. Would we be useful to society or ornaments in the church, would we enjoy ourselves and have peace with God, let us cordially embrace the faith of Christ, and live by it. So shall we rejoice and be glad all our days. It comes recommended to all ages, and to all orders. It is alike adapted to public and private stations, to high and low, rich and poor. Under its influence men will be faithful in little and much; will possess the confidence of each other, the approbation of their own minds, and of him with whom they have to do. It ends in glory honor and immortality. Would to God that such sentiments, and correspondent resolutions, might be taken up on the present occasion by old and young, and middle aged. How few the years of man’s rapid race! We are hastening to the grave. Our fathers where are they? Yea, where are many of our cotemporaries? How many that were younger than we, are gone to the house appointed for all living? In the year past some of us have been bereaved of tender connections. It is not with me as it once was 3
Instead of presuming on years to come, let us determine to improve the present to the glory of God on high, and the good of men. Let us lay up in store a good foundation against the time to come, by abiding in our callings, walking as God hath variously distributed to us. He that teacheth, let him attend continually on this thing. He that ruleth, let it be with diligence, and as the minister of God for good. And let not those who occupy a lower room, say, Because I am not the eye or the head, I am not of the body. Let love be without dissimulation. Not slothful in business; fervent in spirit; serving the Lord.
When the devout Simeon, who waited for the consolation of Israel, saw the infant Saviour, he said, “Lord, now lettest thou thy servant depart in peace.” It will be the consolation of every dark hour thro’ life, and especially of our last moments, if we love the Savior whom we have not seen—if we can assuredly say, I know whom I have believed, and that he is able to keep what I have committed to him against that day, when he shall come in his kingdom.
Substance of a PRAYER offered up after Sermon, December 25, 1788. Published by particular Desire.ALMIGHTY GOD, of whom the whole family in heaven and earth is named! Angels and men have one Father. We joy in thee as the God and Father of our Lord Jesus Christ. With the host of heaven we give glory to the most high God, that thou hast raised up an horn of salvation for us, in the house of thy servant David. Great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. The glad tidings of great joy to all people, proclaimed at the Saviour’s birth, have reached our ears, through the tender mercy of our God. Blessed are the people who know the joyful sound.
Impress on our minds what we have heard concerning the Lord Jesus Christ, the Prince of Peace, through whom pardon, grace and glory are published to a world of apostates. All the angels of God worship him. They are employed by him as ministering spirits for the heirs of salvation. We would honour him even as we honour the Father.
May professors of different denominations unite in their endeavours to advance that kingdom which is not meat and drink, but righteousness, and peace, and joy in the holy Ghost. To this end may they be like-minded one towards another, according to Christ Jesus; that with one mind and one mouth they may glorify God. Christ is not divided. There is one body, and one spirit, even as we are called in one hope. We have all one Father, even God; and one master, even Christ; and all we are brethren. May ministers and churches of every denomination adorn the doctrine of our Saviour by a conversation becoming the gospel, not seeking their own things, but hose of Jesus Christ; above all things putting on charity, which is the bond of perfectness; rejoicing in the gifts, and contributing to the proficiency and usefulness of one another, and to the edification of the universal Church. By caring for each other as members of one body, by keeping the unity of the spirit in the bond of peace, and a common concern for the honour of the great head of the church, may they fulfill their duty to him, and one another, and the whole church, that there may be no schism in the body. The faith of our Lord Jesus, the Lord of glory, is without respect to persons, or forms of profession. Grant, O Father, that all in every place, who call on his name, may stand fast in one spirit, with one mind, striving together for the faith of the gospel. According to the Saviour’s prayer for his disciples, may they all be one—that the world may know that thou hast sent him.
Revive the languishing spirit of Christianity among all who make profession of it, and make known thy saving health to all nations. Root out of thy church every plant which thou our heavenly Father hast not planted.
May grace and peace from God our Father, and from the Lord Jesus Christ, be multiplied to the flock of God who usually worship in this Sanctuary. May they remember how they have received the messages of salvation from their late worthy pastor, 4 and hold fast, and repent. We commend him and his family to the grace of God. Grant him more perfect and confirmed health. Protract his life and usefulness. May the wilderness and solitary place be glad for the good tidings he may bring; and welcome him, saying, Blessed be he that cometh in the name of the Lord. Send labourers into that part of thine harvest, who may go forth in the fullness of the blessing of the gospel of peace.
May the rules of Christian sobriety regulate the joy of this day, in this place and elsewhere. May nothing take place unbecoming the occasion.
Teach us to rejoice in the Lord always. May our moderation be known to all men. The Lord is at hand. May the peace of God which passeth all understanding, keep our hearts and minds through Jesus Christ; to whom with the Father and Holy Ghost be glory from all on earth and in heaven for evermore. Amen.
Endnotes
1 When this sermon was preached at New-Haven, the general distribution of the subject was thus introduced: “The substance of what will be offered to your consideration, was delivered a few days since to an Episcopal congregation, on occasion of the celebration of the nativity of Christ. But it is equally applicable to the present occasion, (the holy Communion) and to professors of all denominations.
3 The author’s youngest son, Mr. Eleutheros Dana, died July 10, 1788, etat. 27.
4 The Rev. Samuel Andrews, missionary at Wallingford, from the society for the propagation of the gospel, twenty-five years; removed to St. Andrews, New-Brunswick, A. D. 1787.
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also spelled Lothrop, was born in Norwich, Connecticut. He graduated from Princeton in 1763 and began working as an assistant teacher with the Rev. Dr. Eleazar Wheelock of Lebanon, Connecticut, at Moor’s Indian Charity School. He studied theology under Dr. Wheelock (who later founded Dartmouth College) and became licensed to preach in 1767, ministering among the Indians. In 1768, he became the preacher of the Second Church of Boston, but as Boston was central in the rising tensions and violence with the British leading up to the American War for Independence, he relocated to Providence, Rhode Island. When the Founding Fathers declared independence from Britain in 1776, Lathrop returned to Boston. When Dr. Pemberton of New Brick Church was taken ill, Lathrop was asked to become the assistant to the pastor. When Pemberton passed away a year later, Lathrop became pastor of New Brick Church but also retained the pastorate of Second Church, merging it into New Brick in 1779. Lathrop remained pastor until his death from lung fever in 1816. He had served as President of the Massachusetts Bible Society and the Society of Propagating the Gospel in North America, and he was also a member of the American Academy of Arts and Sciences and the American Antiquarian Society. Numerous of his sermons were published, including the following one delivered on December 15, 1774.
