Topics: Bibles & Religion

Samuel Wales (1748-1794) graduated from Yale in 1767. He was a minister in Milford (1770-1782), and professor of Divinity at Yale (1782-1794). Wales preached this sermon in Connecticut on May 12, 1785.

A

S E R M O N,

Preached Before the

G E N E R A L A S S E M B L Y

of the

S T A T E of C O N N E C T I C U T,

At

H A R T F O R D,

May 12th, 1785.

By SAMUEL WALES, D. D.
Professor of Divinity at YALE-COLLEGE.

Do ye thus requite the Lord, O foolish people and unwise? Moses.

Justice standeth afar off; for truth is fallen in the street, and equity
Cannot enter. And he that departeth from evil, maketh himself a prey
And the Lord saw it, and it displeased him. Isaiah.

Justum et tenacem propositi virum,
Non civium ardor prava jubentium,
Non vultus instantis tyranny
Mente quatit folida;–
Si fractus illabitur orbis,
Impavidum serient ruinae. Hor.

At a general Assembly of the State of Connecticut, holden at Hartford, on the 2d Thursday of May Anno Dom. 1785.

ORDERED that the Honourable Roger Sherman, and Pierpont Edwards, Esquires, return the thanks of this Assembly to the Reverend Doctor Samuel Wales, for his Sermon delivered before the Assembly on the 12th inst. And desire a Copy thereof that it may be printed.

A true Copy of Record,
Examined by
GEORGE WYLLYS, Ses’ry.

These words contain a divine instruction to the people of Israel, respecting their state of prosperity in the promised land. The instruction is not typical or merely local, but of a moral and universal nature. It may therefore with propriety, be applied to all people in every age, whenever they are in a prosperous state. With singular propriety may it be applied to the people of these United States, who, after the severe distresses of unnatural war and civil discord, are now happy in the blessings of peace and plenty. Let me then request the indulgence of this very respectable auditory, while, in order to apply to ourselves the divine caution of our text, I endeavour,

I. To point out some of those evils which, as a people we have reason to fear in our present national prosperity.—And then,

II. To exhibit, in a very concise manner, that line of conduct which we ought to pursue, in order to secure through the divine favour the continuance of those blessings which we now enjoy.

A political discussion of these points, it is presumed will not be expected nor desired. It is proposed to consider them especially in a moral and religious view. Indeed never should it be forgotten that all the measures of civil policy ought to be founded on the great principles of religion; or, at the least, to be perfectly consistent with them: otherwise they will never be esteemed, because they will be contrary to that moral sense of right and wrong which God has implanted in the breast of every rational being. But to proceed,

I. Let us attend to some of those evils which, as a people, we have reason especially to fear in our present national prosperity. That we have been and still are greatly blessed with national prosperity, I conceive, will not be doubted. We have been often delivered in a most signal manner, both from the secret stratagems and the open assaults of our enemies. Great is the salvation which heaven hath wrought for us in the full restoration of the blessings of peace. The Lord hath done great things for us; whereof we are glad. He hath given us a very extensive country abounding with the richest gifts of nature. With sufficient ease do we procure all the necessaries, together with most of the conveniences and delicacies of life. Could we procure them with more east or in greater plenty, we should not be in so desirable a situation as we are now. A proper view of all our various blessings will lead us to conclude that we are indeed the most highly favoured people under heaven. God hath not dealt so with any other nation.

But security in happiness is not the lot of humanity. This is equally true of all mankind, whether we consider them as individuals or as united in society. In the midst of all our present public happiness, dangers surround us and evils hang over our heads.

The greatest evil by which we are endangered, and which indeed is the source of all others, is the want of true religion. It is true, the superior blessings which we enjoy are well calculated to promote religion, to promote each of its essential branches, piety and charity. And such affects would those blessings naturally produce, did we improve them as we ought. But through the perverseness of our nature there is much danger that we shall use them for very different purposes. When we are favoured with a profusion of earthly good, we are exceedingly prone to set our hearts upon it with an immoderate affection, neglecting our bountiful Creator from whom alone all good is derived. We bathe and bury ourselves in the streams, forgetting the fountain whence they flow. This is indeed a very disingenuous behavior towards the Father of mercies. It certainly discovers a very sordid disposition, a depraved and contracted mind. Such a disposition, however, is but too natural to man in his present degenerate state.

We are much more inclined to murmur at God’s justice in adversity than to acknowledge his goodness in prosperity; more ready to view God as the author of evil than as the author of good. In the distresses of the late war, though they were most evidently brought upon us by the instrumentality of men, we were nevertheless much more ready to impute them to the hand of God, than we now are to acknowledge the same hand in the happiness of peace, and the other rich blessings of his providence and grace. When our wants are very pressing, we are willing, or pretend to be willing to apply to God for relief. But no sooner is the relief given than we set our hearts upon the gift, and neglect the giver; or rather make use of his own bounty in order to fight against him. The reason is, because we are more inclined to love the creature than the Creator, to be lovers of pleasure rather than lovers of God. On this account, Moses with peculiar emphasis warns the Israelites to stand on their guard against such impiety in the days of their prosperity: Beware that thou forget not the Lord thy God.

If we now attend to matters of fact we shall find no reason to think more lightly of the dangers before us. The history of the Israelites shews us that they greatly needed the caution which Moses gave them. Scarcely a prosperous period in their history can be pointed out which was not followed by a decay of piety, and a corruption of morals. This was the case soon after their happy settlement in the land of Canaan. This was the case very frequently in the times of their Judges and Kings. And this was eminently the case with respect to their highest state of wealth and power under the reign of Solomon. The very great prosperity of this happy reign produced very unhappy effects, even upon that wise king, as well as upon his court, and his subjects. The profligacy of his court may be seen in the history of his life: and that the moral state of his subjects was also exceedingly corrupt, appears from their conduct immediately after his death. Even in the good reign of the pious Hezekiah, ingratitude and irreligion were the consequences of success and prosperity. Hezekiah rendered not according to the benefit done unto him: for his heart was lifted up; therefore there was wrath upon him, and upon Judah and Jerusalem. ¹ The character of Israel, as drawn in the spirit of prophesy by Moses may, with the utmost propriety, be applied to them in every stage of their prosperity. They have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? Is he not thy father that hath bought thee? Hath he not made thee and established thee? But Jeshurun waxed fat and kicked, thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the rock of his salvation. They provoked him to jealousy with strange gods, with abominations provoked they him to anger. ²

Nor was this pernicious effect of abused prosperity peculiar to the people of Israel. It has, in one degree or another, been common to all people in every age of the world. It has been the case even with the Christian Church. The consequences of outward prosperity have been often more fatal to the Christian cause than those of adversity. Indeed the distresses and persecutions of the Church have often produced a very happy effect in the advancement of true Christianity. Hence that observation in primitive times: “The blood of the Martyrs is the seed of the Church.” But the like happy effect has seldom if ever followed from a state of external peace and opulence. The first great instance of signal prosperity granted to the Christians in the beginning of the fourth Century under Constantine the great, was soon followed by a great loss of fervent piety, and a sad corruption both of doctrines and morals. And the same sad effect has followed from many instances of their prosperity in succeeding ages; particularly from the flourishing state of many protestant Churches since the grand emancipation from the Papal See. Indeed wealth and power have been and still are the great supporters of that man of sin who opposeth and exalteth himself above all that is called God, or that is worshipped.

Wealth, with its common attendants, idleness and pleasure, were the ruin of Sodom and Gomorrah. “Behold, this was the iniquity of Sodom, pride, fullness of bread, and abundance of idleness was in her and in her daughters.” ³ These same things were the ruin of mighty Babylon. “Thou that art given to pleasures, said the prophet, that dwellest carelessly, that sayest in thine heart, I am, and none else besides me.” ⁴ In what a striking manner were these words verified in the day of her fall! The same things brought destruction upon each of the four great monarchies, and upon most of the other states and kingdoms which have fallen, one after another in the successive ages of time. And the very same things have proved ruinous to individuals without number. Surely we have no reason to call the proud, happy, or to look with a covetous eye upon the glare of earthly greatness. Misery lies hid beneath it, and destruction is its usual attendant.

Since then a prosperous state has been so often followed with such an effect both on public communities, and on individuals, have we not reason to fear a similar effect from our national prosperity at the present day? Is it not a sad truth, that since the commencement of the late war, and especially since the restoration of peace, the holy religion of Jesus, that brightest ornament of our world, is, by many less regarded than it was before? And are not sacred institutions of the Gospel more neglected and despised? Are not the friends of Christianity treated with more disregard? Are not infidelity and profligacy of manners, viewed with less concern, and by many considered as matters of trivial consequence? Still, we ought with the highest gratitude to acknowledge the sovereign grace of Almighty God, which has, in some places, been manifested in the support of his own cause. In several of our States he has been pleased to excite in the minds of many individuals, here and there, an unusual attention to divine and eternal things. He saw us unpurified by the furnace of affliction: He saw us disregarding him while he spake to us in the whirlwind, the earthquake, and the fire. Yet has he been pleased to speak to us not only by the still voice of peace after war, but also by the omnipotent voice of his holy Spirit; inviting us to become the subjects of the Prince of peace, and making numbers in one place and another, as we trust, the actual possessors of that peace which the world can neither give nor take away. To his great name be all the glory ascribed.

But notwithstanding some pleasing appearances of true religion, in several places, we have too much reason to fear that “The unthinking many” are abusing our present prosperity in such a manner as to produce a very different effect. We have reason to fear that they are fast growing into that state of irreligion which has been noticed already. The symptoms and effects of this evil are already too manifest; and will probably continue and increase unto more ungodliness, unless vigorous measures be taken to prevent them. Some few of these evils which may be called symptoms and effects of irreligion I beg leave particularly to mention.

In the first place, One of them which we have much reason to lament and fear, is ingratitude, vile ingratitude both to God and to man. During the troubles of the late war, how ardently did we wish for peace? While our lives and liberties were endangered; while our very existence as a nation, was in doubt; while we were threatened with all the horrors of a crushed rebellion and all the vengeance of a very potent enemy peculiarly incensed against us; how eagerly did we long after that independence, that established liberty and national happiness which we now enjoy? We then saw and felt our need of help from God. While the horrid contest was long doubtful, we acknowledged that the issue must be determined by the sovereign disposer of events. At some periods victory and success were so greatly in favour of our enemies, and our own affairs were, in many respects, so exceedingly embarrassed, that the stoutest hearts were almost ready to fail. At some seasons there seemed to be no way left but To stand still and see the salvation of the Lord. This salvation we sought of him; nor did we seek in vain. His own arm brought salvation. By a series of the most visible interpositions of his providence, he has made wars to cease thro’ the land, and blest us with all that our hearts desired.

But alas! what poor returns have we made to our great Deliverer! Witness our cold hearts and our irreligious lives. How much less inclined are we to return him sincere thanks for these favours now, that we were to ask them of him in the times of our distress? How small are the emotions of gratitude in our hearts, towards the God of all our salvations! And what little honour do we bring to his name by our lives and conversation! With too much propriety may we apply to ourselves these words of the Psalmist: When he slew them, they sought him: and they returned and enquired early after God. And they remembered that God was their rock, and the high God their Redeemer. Nevertheless they did flatter him with their mouth and they lied unto him with their tongues. For their heart was not right with him, neither were they stedfast in his covenant. ²⁵

Nor have we been guilty of ingratitude towards God only; we have been guilty of the same evil towards man. Although this be a less evil than the former, it is nevertheless an evil which we ought to condemn and reform. We are certainly under great obligations to those who have voluntarily taken an hazardous or an expensive part, in effecting our late happy revolution. They have been, under God, the Saviours of our country. They have been instrumental in effecting one of the most happy and interesting events which have taken place in the present age, or in any other. Their merit is certainly great. Yet after all, are they not too much in the situation of the poor wise man, mentioned in sacred writ, who by his wisdom delivered from impending danger, the city in which he dwelt, but was nevertheless soon universally forgotten? Do we gie them that praise, that respect, that reward to which they have a just claim? That we have not yet afforded that reward which they justly claim, cannot be denied. This thought leads me to say,

2. That another particular evil into which we have fallen, and by which we are much endangered, is injustice, injustice to the best and most deserving friends of our country. Those are certainly to be esteemed some of the most deserving friends of the country, who have willingly lent her either their lives or their property in the late important struggle. To such persons we are under obligations not only of gratitude but of justice. Their voluntary sacrifices have, through the divine blessing, purchased for us our lives and fortunes, our liberties, our independence, our peace, and in a great measure, all our temporal happiness.

Whether all who thus served their country acted wholly from disinterested views, is a question which we ought not to ask them, and which, with honour, we cannot ask. That many of them acted from the most generous and patriotic motives, cannot be doubted by a candid mind. The least that we can do for them, according to strict justice, is to afford them a reward equal to the full import of our promises. This, however, with regret be it spoken, has not been done. But in lieu of this, many who have generously loaned their property to the country in the season of her most pressing want and danger, have for a long time been unable to obtain a single farthing either of the principle or of the interest, though both have been long justly due. ⁶ And whenever any payments of annuities have been attempted, they have been generally, if not universally made in a depreciating medium which immediately annihilated in their hands a very considerable part of its nominal value. In a similar way have we effected most of the payments which have been made to our armies. Indeed as to most of our public securities, there has uniformly been a wide difference between their real and their nominal value. This is a difference which never ought to have existed: a difference manifestly contrary to the nature and claims of justice and truth. And after all, the faithful Soldier who has in the face of the greatest discouragements and dangers persevered in the service of his country to the close of the war, receives a very considerable part of his pay in a paper medium which he is obliged to sell or barter for one eighth part of its nominal value, one half quarter only of the value for which he receives it.

Gladly would I draw a veil over this part of our national conduct, were it possible, and could it be done with propriety. But it cannot be done, it ought not to be attempted. The best and wisest thing which we can now do with regard to this matter, is, to reprobate our own conduct and reform it for the future. Let us not pretend any longer to excuse ourselves by promising and promising that we will do justice to our creditors at some distant period of time. Such promises re easily made and commonly of little worth. Nor do they by any means answer the demands of justice provided they should be hereafter fulfilled. For justice requires punctuality with respect to the time of payment as really as with respect to the sum which is due. A failure in the former of these points, is often more pernicious than in the latter. Let us no longer plead inability in our own vindication. I hope indeed this plea may be made in vindication of some of our past deficiencies, but I fear it can by no means justify them all. It is, at best, but a very dishonourable plea because it is so often used merely as a mask for injustice, and always can be used in one shape or another by those who are unwilling to pay their debts.—As a people, we are not poor, but rich, and have large resources of public revenue. If we are but willing to do justice, and do not needlessly embarrass the hands of government, we shall be under no necessity of defrauding or injuring our creditors. If we cannot immediately pay them the principle of our debt, we can, at least, pay the interest, and thereby at once place our credit on a more respectable footing.

Britain, loaded with a debt more than thirty times so large as ours, and carrying an annual interest larger than our whole debt, nevertheless pays the interest punctually, maintains her credit, and can borrow money from her subjects at pleasure. At the same time her civil list and other annual expenses are far greater than ours even in proportion to her wealth, and perhaps greater almost in the same proportion with her national debt.⁷ Whatever difference there may be between her source of revenue and ours, or whatever difference there may be between her and us in any other respect, still with regard to public justice to her creditors, she affords us an example which we ought not to behold without self-condemnation.

Our public injustice is attended with consequences most deplorable and alarming. It exposes us to the high displeasure of that God who from everlasting to everlasting, loveth righteousness and hateth iniquity. It rends to render public fraith contemptible and is highly injurious to our national character. It gives too much countenance to the reproach of our enemies who have stigmatized us with the character of a knavish, faithless people; covering the most iniquitous designs under the garb of liberty and the cloak of religion. It is hurtful to many literary and religious institutions; while the monies which were charitably given for their support are detained and perverted to a very different purpose. It is attended with great cruelty towards widows and orphans, towards the poor and needy, and many other individuals who have suffered extremely for the want of those monies which are their just due, and to which they have an indisputable claim.

The cries of such persons enter into the ears of the Lord of Sabbath. Is not this unjust detention of property, in a particular manner attended with cruelty to the generous Soldier, who has nobly braved fatigues, and dangers, and deaths, for our sake, who has faithfully adhered to our cause while thousands deserted it, while thousands and ten thousands of his brethren perished around him by the horrors of sickness and the sword, and the far greater horrors of British prison-ships, and jails? Who of us would be willing to endure the like fatigues and be exposed to the like dangers for the contemptible reward which we now afford the Soldier? Who would not think himself affronted by the very proposal of so small a reward for so great a service.

This public injustice destroys some of the most important ends of civil society; such as an equal administration of justice, and the security of property. It involves us in some of the worst evils of tyranny and despotism, while we are flattering ourselves with the pleasing names of liberty and independence. It tends to destroy all confidence in the Public, and to create a distrust of Government. For if such a flagrant violation of justice may be practiced in many instances; or what one right have we which is properly secured? If the Public, as a body, will allow themselves, in any one instance, to injure an individual, every member of the Public is in constant danger. For who can tell where the injury will fall next? If one part of our property may be detained from us for a long time, contrary to the plainest promises, without our consent and without any unavoidable necessity; how can we know but that another part may be soon as unjustly wrested from us in the very first instance? In either case the injustice is equally real and equally manifest: and which would be the greater evil of the two, can be determined only by concurrent circumstances. If our property must be taken or detained without our consent, what great choice is there as to the mode, whether it be taken by fraud or by force, whether we be robbed by an highwayman or cheated by a knave? In this latter case we have often the long pain of repeated disappointments, which does not take place in the former.

Further, is it certain that Government will never again want the voluntary aid of individuals, aid which she cannot compel them to yield? Should she be a gain in such a situation what encouragement would individuals have to afford the needed aid? Will they not be ready to fear that all State-policy is founded merely on Machiavelian principles, and that public bodies will practice fraud in order to accomplish their own ends, whenever they can do it with impunity?—Honest minds hope that such fears are groundless, and that some public Communities at least, as well as some individuals, mean to make justice a rule of conduct. If this be the case, let us make it manifest by our own conduct; if it be not the case, let the truth be known, that faithful citizens and honest men may be no longer deceived and duped out of their property. Heu pietas, heu publica fides!

But the most pernicious consequence of our public injustice is still to be mentioned. It has a fatal influence upon the morals of the people at large. It is like the sin of Jereboam the son of Nebat; it makes Israel to sin, and thereby still further provokes the Lord God of Israel to anger. It is a trite observation and a very just one, That example has more influence than precept. And if our public conduct may be adduced by knaves and sharpers, as an example and pretext of injustice, will it not have a greater tendency to promote this evil than all our laws will have to prevent it? Too many are there of that smooth-speaking class of people, who mean to get their living out of others; who, whenever they can run into debt, consider it as so much clear gain; because, forsooth, they can make ample payment by fair promises and soft words, by complaints of the scarcity of money and the hardness of the times. Better payment than this they do not wish to make. The words of their mouths are smoother than butter, but war is in their heart: Their words are softer than oil, yet are they drawn swords. To our reproach and our shame, we are already too much inclined to dishonesty. It is already practiced by too many to the detriment of the Public, and to the ruin of their own true interest both temporal and eternal. Too many motives are there already to this accursed evil, too many are its friends and votaries. For Gods sake let it not have any more. Many even of our religious societies have long conducted as if they thought it no evil to violate the most explicit and solemn covenants with the ministers of religion by withholding from them the stipulated support. If the religious scarcely escape this evil, what may be expected from the ungodly and profane? There is, however, a generation that are pure in their own eyes, and yet is not washed from their filthiness. Let this wise maxim be remembered by us all, and particularly by those very religious people who make high professions of Christianity, and yet at the same time bid defiance to the plainest rules of justice, and trample under foot the most sacred obligations of truth and plighted faith.

3. Another particular evil by which we are endangered, is the want of true patriotism. By true patriotism I mean a real concern for the welfare of our whole country in general. This patriotism is a branch of that extensive benevolence which is highly recommended by our holy religion, and is at the same time most evidently consentaneous to the dictates of sound reason. Genuine patriotism of the best kind, is peculiar to those only who are possessed of a principle of true virtue. Some semblances and imitations of this patriotism are nevertheless to be found in those who are not, on the whole, of a truly virtuous character. Yet even these imitations of pure patriotism have often proved very beneficial in civil society.

While the war lasted our patriotism was eminent and produced the most happy effects. Common danger was a common bond of union, cementing us together. But a this bond has now in some measure ceased, there is danger that our union will not be so great as will be necessary for the general good. There is danger not only that factions will arise in particular States, but that particular States will attempt to pursue their own particular interests without a due regard to the common good, and perhaps in direct opposition to it. But we should remember that these States are, by voluntary and solemn agreement united as one nation, one body, of which each particular State is a member. And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you: but the members should have the same care one for another. ⁸ It will doubtless be necessary not only that individual persons, but also particular States should often give up, in many cases, their own particular interest for the common benefit. To do thus is generous, is wise, is necessary for our existence as a free and independent people. Some generous examples of this kind have been given, and it is to be hoped they will be universally followed. If we are unwilling to act on this liberal scale we shall be in perpetual danger of that evil which our Saviour points out when he tells us, “That every kingdom divided against itself cannot stand. But is brought to desolation.”

It was the want of this extensive patriotism that ruined the States of Greece. A party spirit, a spirit of jealousy and discord prevailed among them, and divisions and wars exposed them for a long time to the invasions of the Persian Empire, and finally subjugated them all to the Macedonian yoke.

If the same spirit prevail among us we have no reason to suppose but it will produce the most unhappy consequences. Human nature is the same in every age, and similar causes will produce similar effects. In this view we may see how much it concerns us to support our grand bond of union, or, in other words, to maintain the rights of our honourable Congress, and even to enlarge their powers, should this be proved necessary for the general good.—

That want of patriotism, of which we speak, produces very different effects in persons who are in different situations of life. It is nearly the same thing with selfishness. It often leads the ambitious and aspiring to seek their own promotion by very improper means. It leads them into a mad pursuit of low popularity, to the violation of honour and honesty and to the neglect of the public good. For not these things, but popular applause and their own advancement in office are the objects of their first concern. And they sometimes have their reward: but a very contemptible one it is. True popularity for the real esteem of the virtuous and the wise, procured by a steady course of benevolent and virtuous conduct, is well worthy of pursuit and is indeed the greatest earthly good that we can enjoy. This popularity is not procured by time-serving, by flattery or any improper compliances. It is seldom if ever gained without a manly opposition, in some cases at least, to popular prejudice and vulgar error. The man who can make it appear that he conscienciously acts from a virtuous principle will command the veneration even of the most unprincipled, and of those who oppose him. But the same of the popular drudge, that same which is gained by low arts of deceiving the ignorant and abusing their prejudices, to the public detriment, is not only unworthy of a Christian, but beneath the character of an honest man. If the same spirit prevail among us we have no reason to suppose but it will produce the most unhappy consequences. Human nature is the same in every age, and similar causes will produce similar effects. In this view we may see how much it concerns us to support our grand bond of union, or, in other words, to maintain the rights of our honourable Congress, and even to enlarge their powers, should this be proved necessary for the general good.—

That want of patriotism, of which we speak, produces very different effects in persons who are in different situations of life. It is nearly the same thing with selfishness. It often leads the ambitious and aspiring to seek their own promotion by very improper means. It leads them into a mad pursuit of low popularity, to the violation of honour and honesty and to the neglect of the public good. For not these things, but popular applause and their own advancement in office are the objects of their first concern. And they sometimes have their reward: but a very contemptible one it is. True popularity or the real esteem of the virtuous and the wise, procured by a steady course of benevolent and virtuous conduct, is well worthy of pursuit and is indeed the greatest earthly good that we can enjoy. This popularity is not procured by time-serving, by flattery or any improper compliances. It is seldom if ever gained without a manly opposition, in some cases at least, to popular prejudice and vulgar error. The man who can make it appear that he conscienciously acts from a virtuous principle will command the veneration even of the most unprincipled, and of those who oppose him. But the same of the popular drudge, that same which is gained by low arts of deceiving the ignorant and abusing their prejudices, to the public detriment, is not only unworthy of a Christian, but beneath the character of an honest man.

This same selfish spirit, when it possesses the minds, of the common people, has this bad consequence, among many others, that it subjects them to an undue influence in the choice of civil rulers. Possessed of this spirit, they will not regard the probity or abilities of the candidates for office; but will be very ready to give their voice for those to whom they happen to be particularly attached by any private and sinister motives; for those by whom they are most humoured in their prejudices and follies; and especially for those who most loudly exclaim against the payment of public debts and most vigorously oppose taxation however just or necessary. All such operations of selfishness, whether in popular demagogues or in the people at large, in whatever shape they appear, tend ultimately to the public detriment and to the encouragement of deceit and dishonesty.

4. A fourth evil by which we are threatened is a disregard of civil Authority. Great is our privilege in choosing our own rulers, and, by them, of making and executing our own laws. But this privilege we are in great danger of abusing, for this strange reason, because it is the effect of our own voluntary act. While the people at large are too ready to yield to this temptation, even rulers themselves are in danger of relaxing too far the reigns of government, thro’ fear of displeasing the people by whom they are chosen to office. But certain it is that no State can be long happy or even answer the most important ends of civil society, unless government be revered and the law obeyed. Tyranny and despotism are undoubtedly very great evils, but greater still are the dangers of anarchy.

Those persons who have the most power in their own hands are in the greatest danger of abusing it. No people on earth have so much power in their own hands as those of the United States. All the powers of government are at their disposal. We ought therefore to be much on our guard against the abuse of this power. The abuse of this power may perhaps produce tyranny or aristocracy; but the proper use of it will be the best way to prevent them both. Never let us forget that the dignity of government and the energy of the law, are essential to the continuance of our public happiness and prosperity. Reason and experience teach us this lesson, while the more special voice of God enforces the same, by commanding every soul to be subject to the higher powers. ⁹

5. I will only add once more, in the fifth place, that we are in much danger of the evils which arise from luxury and extravagance in our expenses. After all that has been said in favour of foreign trade and foreign luxuries, it still remains a demonstration in politics, that when our imports exceed our exports, the course of trade is against us, and we are constantly growing poor. This, it is to be seared, is our state at the present, especially on account of those very extravagant importations which we have made since the peace. Our very great consumption of foreign luxuries not only impoverishes the country to an high degree, but at the same time, tends directly to enervate both our bodies and our minds, to produce indolence and pride, and to open the door to every temptation and every vice. In this case, as well as many others, experience is a faithful teacher. And if we consult the experience of mankind in every age, and in every part of the world, we shall not find a single instance wherein luxury and extravagance have sub served the true interest of a people. But instances in which they have proved hurtful and ruinous are to be found in abundance. And to Republican governments they have proved more fatal than to others. By cultivating industry, frugality, and a patriotic spirit, Rome extended her conquests wherever she pleased, and was revered as the Arbitress of kings and the Mistress of the world. But by adopting the luxuries of Asia where her arms had proved victorious, she soon enfeebled her true Republican spirit and prepared the way for her own ruin. Let not the same scene be again acted over in America. America has by her noble exertions repelled the force of Britain. But if America persists in her present rage after British gew gaws and foreign luxuries, she must expect the fate of Rome, her ancient predecessor; or at least, that very unhappy consequences will ensue. To prevent these impending evils we need the exertions not only of the sons, but also of the daughters of America. Very great are your influence and importance, my fair hearers, in this respect, as well as in many others. Be assured that economy and frugality with an elegance of dress, on the plan of that modest apparel recommended by St. Peter, would add more grace to your charms and more dignity to your characters than all the tinsel of British ornament, or the greatest extravagance of foreign dress.—

II. It now remains that we exhibit, in a very concise manner that line of conduct which we ought to pursue in order to secure, through the divine favour, the continuance of those blessings which at the present we enjoy.

In the first place, it is, I conceive, sufficiently evident that we ought most earnestly to endeavour after a reformation of those particular evils aforementioned, and at the same time, to use the best means in order to prevent them for the future. We must first cease to do evil or we shall never learn to do well.

In the second place we must use our best endeavours to promote the practice of virtue and true religion.

I will not indeed presume to assert, that God’s conduct towards nations under the gospel, is exactly parallel to his conduct towards the ancient Israelites. They were under a dispensation of grace different from ours, and, for a long time under that peculiar kind of civil government which has been called a Theocracy. National blessings are not promised, and national judgments are not threatened under the gospel in like manner as they were under the law. The gospel being a more spiritual dispensation, its blessings and its curses are of a more spiritual nature, and less obvious to the view of the world. They are designed, in a special manner, to prepare persons for the more full retributions of eternity. This we know is the case with regard to the blessings conferred, and the chastisements inflicted on the children of God. And that this is also the case with regard to the judgments inflicted on the man of sin and his followers, we are expressly told: God shall send them strong delusion, that they should believe a lie: that they all might be damned. ¹⁰ Still, this is certain, that by the constitution of nature which God has established, vice tends to the misery, and virtue to the happiness not only of individuals, but of public Communities. The practice of religion must therefore be considered as absolutely essential to the best state of public prosperity, it must be so, unless we may expect happiness in direct opposition to the constitution of nature and of nature’s God. “Righteousness exalteth a nation: but sin is a reproach to any people.” ¹¹ This is the course of nature, this is the voice of heaven, this is the decree of God.

In the third place, we ought especially in the use of all proper means, to pray fervently for the effusions of the divine Spirit.

Without a divine and supernatural influence, true religion will never prevail. This is a doctrine clearly taught in divine revelation and perfectly consonant to the dictates of reason. It has been taught even by heathen Philosophers, such as Socrates and Plato, Cicero and Seneca. It has been acknowledged, in one shape or another, in every nation and in every age. Indeed it may be considered as a doctrine of natural religion. Nor is there anything enthusiastical or unreasonable in this doctrine, any more than there is in that other great doctrine of natural religion “That in God we live and move and have our being.” Divine influence is absolutely necessary both in the natural and in the moral world. All creatures of every kind, from the most exalted Seraph before the eternal throne, to the smallest animal which escapes our sight, are wholly dependent on God. Our souls and all their powers are in his hand, and he can form and incline them at his pleasure, in full consistency with our most perfect freedom of action.

That divine influence which is necessary in order to a pious life we are taught to expect from the operations of the third person in the holy Trinity. We cannot therefore do a more faithful or important service for our country than to pray fervently and perseveringly to the Father of mercies, that he would by the energy of the Holy Ghost, form the hearts of this people to an holy life, and thus “Purify unto himself a peculiar people, zealous of good works.” ¹²

In the review of our subject, I think we may justly make this reflection: Let us not flatter ourselves too much with an idea of the future prosperity and glory of these United States.

While we thus flatter ourselves, we are in danger of expecting the end without a proper attention to those means which are absolutely necessary in order to obtain it. Young States are like young men; exceedingly apt, in imagination, to anticipate and magnify future scenes of happiness and grandeur, which perhaps they will never enjoy. It has lately become very fashionable to prophesy about the future greatness of this country; its astonishing progress in science, in wealth, in population and grandeur: to tell of Lockes and Newtons, of poets, philosophers and divines greater than have ever yet lived; of towering spires, and spacious domes, of populous towns and cities rising thick throughout an empire greater than the world has ever seen. Such representations may perhaps be beautiful in poetry and declamation, but cannot with equal propriety be admitted, in an unqualified sense, into serious and didactic prose. And true indeed it is, Providence has here laid a foundation for a very flourishing and mighty empire. But although the foundation is laid, the superstructure is not yet finished, nor ever will be, unless we use the proper means. And whether we shall use such means or not, is a matter of very great uncertainty. Foundations for happiness have been often laid where happiness has never followed. This is no less true of States and Kingdoms than of individual persons. It is remarkable that many places which were in ancient times, the seats of mighty States aud empires, and might perhaps have continued with increasing greatness to the present time, had proper means been used, are nevertheless now covered with ruin and desolation, or at best, in a very depressed and miserable condition. What is become of Nineveh and Babylon, and those mighty Empires of which they were the capital cities? What is become of Persepolis, of Antioch, of Jerusalem, of Carthage, of Athens and Sparta? And how wide is the difference between ancient and modern Rome? Had the inhabitants of such places, from age to age, known the things of their peace and pursued them, their glory might have remained to the present day.

If we abuse the signal favours which God has granted us, we have no right to expect that he will favour us in the like manner for the future. Although it be possible we may be a flourishing and happy people, it is equally possible we may be far otherwise. When we have reached the pinnacle of our hopes, it is often connected with evils far greater than the loss of that envied height would have been The fashion of this world passeth away. The greatest worldly good is often succeeded by the greatest evil; the greatest happiness by the greatest misery. Who would have thought, after the happy establishment of peace between France and Britain, twenty years ago, that the late war between Britain and America, with all its attending horrors, could possibly have taken place so soon?

When God gave Israel their request, but sent leanness into their souls, ¹³ these two things, taken in their connexion, were the greatest curse that could have befallen them. When Jephthah had ended a successful war against the children of Ammon, and thereby become the savior of his country, he seemed to have gained the whole desire of his heart, even all that happiness for which he had most ardently wished. But this same event which made him so happy a man was closely connected with two sore evils which came nearer to his heart and more sensibly affected him, than all his former concerns respecting the Ammonites. It was connected with the mournful affair respecting his only child, and it was the occasion of a very bloody civil war in which, beside others, forty and two thousand Ephraimites were slain with the sword. And thus, as in ten thousand similar instances, the occasion of his greatest happiness was turned into the occasion of his greatest misery.

So, although we have gained that for which we most ardently wished, an happy period to the late war, yet we can by no means be certain but that some far greater evils are now before us. We may be over-run and ruined both for time and eternity by a torrent of vice and licenciousness, with their never-failing attendants, infidelity and atheism. We may be left to destroy ourselves by intestine divisions and civil wars: or we may be visited with such sickness and pestilence as would so produce a far greater destruction than any war of what kind so ever. God has many ways, even in the present world, to punish the sins both of individuals and of nations. He has ten thousand arrows in his quiver, and can always direct any or all of them unerring, to the victims of his wrath. No possible concurrence of circumstances can screen us from the notice of his eye or the power of his hand. Never, never, can we be secure but in the practice of true virtue and in the favour of God.

From long and general custom, it will, I conceive, be expected that I do not close this discourse without some of those addresses which have been usual on the present occasion.

At the first place, I beg leave, with great veneration to address myself to his Excellency our Governor and Commander in Chief.—

May it please your Excellency,

It is with great pleasure we behold you at the helm of government in this sovereign and independent State. While we sympathize with you under the burdens and difficulties of your very important station, we cannot but congratulate you on a variety of circumstances which are peculiarly satisfactory. Highly honourable, in many respects, is the office which your Excellency fills with so much honour. Much dignity is derived to it from its high importance and extensive utility. It has been rendered honourable by a long succession of worthy and eminent characters, who have filled it from one time to another, and particularly by that very illustrious and immortal character, your immediate predecessor in office. Great is the honour of having a place in such a succession as this, and much greater still the honour of appearing in it, as your Excellency does, with a venerable dignity. Connecticut can boast of a number of her sons in the vigour of life, who are equal to the first offices in government. Yet, by the suffrages of a free and discerning people, your Excellency, though far advanced in life, has been raised to the first chair of government. A greater mark of esteem could not have been given; an equal one, probably never was given by this state or by any other.

Very great is the public esteem for those abilities with which the Fountain of wisdom has endowed you, and for that large store of knowledge which you have acquired from a most extensive reading in the various branches both of civil and sacred science. And yet all good men rejoice that you are thus highly esteemed, not merely for your natural or acquired endowments, but more especially for the moral virtues and your sacred regard for the religion of Jesus. May your singular piety and wisdom, your extensive influence and most excellent example, contribute much to prevent those public evils by which we are endangered. This effect in some good measure they have already had, God grant they may have, in a still greater degree, the same happy effect for the future.

We cannot but view your Excellency as a Moses, a Joshua or a Samuel, giving the most important instructions at the close of a most useful life. With painful apprehension of our great loss, and yet with joy in the prospect of your far more exceeding gain, we view you as an Elijah ready to mount the fiery car and ascend to your native heaven, followed with the most eager exclamations of your country: “my father, my father, the chariot of Israel and the horsemen thereof.”¹⁴ Whenever that time shall come, mournful to us but joyful to you, may a double portion of your spirit descend and rest upon your successors in office and upon all our civil rulers. May your Excellency have, both while with us and when taken from us, all the peace and joy of that holy religion to which you have so devoutly adhered. May the God of all consolation be your support through life and your portion forever. Amen—

May it please your Honours and the Gentlemen of the other house of Assembly.

While prosperity is dangerous to a people in general, it is peculiarly so to those who are elevated above the common walks of life. Honour, power and wealth are attended with strong temptations, temptations which in most instances have proved too powerful for man. Indeed they have been and always will be too powerful for him, unless when he calls in foreign aid, even the aid of almighty grace. They who are possessed of those worldly goods, those envied distinctions, it is to be feared, often have their portion in this life only, and are therefore of all men the most miserable. Hence that ancient objection against the Saviour when here on earth, “Have any of the rulers, or of the Pharisees believed on him?” ¹⁵ Hence his own proverbial observation: “It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.” ¹⁶ Hence his question to the Jews: “How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?” ¹⁷ Hence we read of those among the chief rulers who, in spite of conviction, refused to confess Christ, because “They loved the praise of men more than the praise of God.” ¹⁸ Hence the observation of St. Paul: “Not many wise men after the flesh, not many mighty, not many noble are called.” ¹⁹ But although we thus speak in order to stir up your pure minds by way of remembrance, yet we hope better things of you, venerable Fathers, things which accompany salvation, and things which have a favourable aspect, both on our civil and on our religious concerns.

Singularly happy has Connecticut been, even from the beginning, in a Legislature friendly not only to civil liberty but also to true religion. And this most excellent character, we trust, may with propriety be applied to this present honourable Assembly. May all your public measures and your whole conduct, be a demonstrative proof that our hopes are well founded.

In a particular manner, may your vigourous exertions be directed against those evils by which we are threatened in our present prosperous situation. More especially, may such measures be adopted as shall be well calculated to restore public faith, and to free this State, so far as possible, from the crying guilt of public injustice, which will otherwise be our reproach and perhaps our ruin. In the name of all honest men, let me presume to entreat you, Honoured Fathers, that such measures be not neglected. The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God.²⁰ The measures necessary to the exercise of public justice will accord with the judgment of all wise politicians as well as with the judgment of God and of all good men. Such measures may possibly be burdensome, in some degree to the people. But weak or wicked we must have been if we ever hoped to gain the glorious prize of independence, without bearing burdens and particularly a very considerable burden of expense. The prize which we have gained, well improved, will infinitely more than counterbalance all the expenses we have borne or ever need to bear. Every honest man will gladly bear his proportion of such burdens, rather than to transgress the eternal law of righteousness and truth. Every man who has the smallest pretensions to honour or spirit, will willingly bear his proportion, rather than to be guilty of the meanness, the baseness of cruelly defrauding the most faithful servants of the Public, in order to save an inconsiderable expense to himself. Every man who is unwilling to forward those measures which are necessary in order to the exercise of public justice, ought to lie under the imputation of shameful ignorance or a more shameful dishonesty. After all, such measures may perhaps through the weakness of human nature, be unpopular with many and meet with opposition. But should they be opposed by multitudes numerous as the army of Xerxes or the more numerous future armies of Gog and Magog, still, while engaged in the cause of righteousness, we may say as the prophet did when he and his servant were surrounded by a mighty Syrian host: “Fear not; for they that be with us are more than they that be with them.” All the hosts of the Lord in heaven and on earth will support us, while the Lord of hosts himself will be on our side. “For the righteous Lord loveth righteousness, his countenance doth behold the upright.” He has given the strongest evidence in his word and in his works, particularly in the great work of Redemption, given the strongest evidence of his unalterable determination to support the cause of righteousness and truth. Righteousness will finally prevail over iniquity, and truth over falsehood.—Indeed were we designed only for the present world, even then the practice of justice and the other moral virtues, would undoubtedly be the safest and the happiest course not only for individuals but for States and Kingdoms.

In the executive department of Government, it is greatly to be wished not only that impartial justice may be administered, but that it be done with dispatch and with as little expense as may be consistent with the dignity of Government. Unhappy indeed is the case when a legal process is attended with such expense, delay and other embarrassments that one had better lose his just dues than to recover them by a course of law. Not a few instances of this kind have taken place. Can no measures be adopted which may serve to remedy so great an evil?

The University of this State, the education of youth and the advancement of literature, are kindred objects of such eminent importance, that it is presumed they will not pass unnoticed by this honourable Assembly. May you, Honoured Fathers, in your great wisdom and benevolence, adopt such measures with regard to each of them as shall be worthy of yourselves and most conducive to the true interest of the Public. And may all your measures be such as shall evince to the world that you are not only our worthy and faithful civil fathers, but also that you are, at the same time, acting in a far more amiable and honourable character, even that of Nursing fathers to the church of Christ.

I now beg the patience of this auditory, while, with the most affectionate esteem and reverence, I address myself to my fathers and brethren in the sacred character.

Reverend and worthy Sirs,

Although Christ’s kingdom is not of this world, yet is it perfectly friendly to civil government. It requires us to obey and honour civil rulers, and to conduct ourselves as peaceable and useful subjects of the State. By serving God and your generation in this way, much good may be done, and much has been done by the members of your venerable order. Great was your influence and great your merit in producing the late glorious revolution. And although by the temporary losses which most of you have sustained during the arduous conflict and even to the present day, you have doubtless borne more than your equal proportion of the expenses of the war, yet will this burden be considered as trifling when compared with the peace of a good conscience and the salvation of your country.

Your virtuous exertions are now again greatly needed in preventing those evils with which we are threatened in our present prosperous state. No order of men have equal advantages with you, to warn the people against the encroachments of power on the one hand, and the evils of anarchy on the other; and at the same time to instruct them in all those various duties which they owe to civil rulers and to their country.

Let us however, never forget that civil and secular affairs ought to be viewed by us as matters of no more than a secondary consideration. The weightier matters of the law and the gospel ought always to engage our chief attention, our highest concern.

We are Ambassadors for God to a revolted world. In the guilt and wretchedness of this revolt, we ourselves are personally involved. Jesus in extremest agonies both of body and soul, has died for our salvation. He has gone into heaven to prepare mansions of glory for his faithful followers. Hell from beneath is moving to receive the despisers of his grace. Satan and the powers of darkness, in conjunction with the world and the flesh, are plotting the destruction of men. The people of our charge are daily passing the vale of death and receiving the retributions of eternity. The eye of omniscience is continually upon us. He who walketh in the midst of the golden candlesticks and holdeth the stars in his right hand, hath said, “All the churches shall know that I am he which searcheheth the reins and hearts: and I will give unto every one of you according to your works.” We watch for souls as those who must gie an account: If unfaithful, an aggravated doom will be our portion: if faithful, we are unto God a sweet savour of Christ in them that are saved and in them that perish. And who is sufficient for these things? What manner of persons then, ought we to be in all holy conversation and godliness? With what fervor and fidelity ought we to preach the pure doctrines of the gospel and the unsearchable riches of Christ?—Death will soon put an end to our labours. Let us be animated by the promised presence of our great Lord and Master and by his voice which now speaks to each one of us in particular, saying “Be thou faithful unto death, and I will give thee a crown of life.” Amen.

Let me now conclude with one word to this whole numerous and respectable Auditory.

Fellow Citizens and fellow Christians,

Great are the benefits of good government. But let us not imagine that these benefits are to be expected by us, unless, as a people and as individuals, we are willing to perform those duties which we owe to our civil rulers and to the Public in general. Unspeakably great are the blessings of the gospel. But let us not imagine that ministers or churches or any power whatever can force these blessings upon us without our consent. They are not, they cannot be ours unless we live as the gospel directs.

We are happy in being now met together in this large Assembly and on this great occasion. But before the next return of this Anniversary, how many, who are now here, will belong to the great congregation of the dead, and be fixed unalterably in their eternal state! Who, where, now in this assembly are the persons thus destined so soon to another world? Perhaps none more likely than the person speaking, were we to form our judgment from apparent symptoms. But if this be the case with him, he is not alone. Others will also travel with him the same dark road of death. And what one individual here present can say that he is not one of this number? Are we all prepared for our eternal state? In that state we shall all soon be found, while other busy mortals, like ourselves, will take our places on this stage of life. And never, never shall we all meet together again, till we meet with the assembled Universe before the tribunal of our final Judge.

The God of all grace enable us so to live that we may at that solemn period, be found on the right hand of our Judge, and, by the sentence of his mouth, have our portion assigned us with a far greater and more glorious assembly than the present; even with the general assembly and church of the first born which are written in heaven; with the spirits of just men made perfect, with an innumerable company of angels, with Jesus the Mediator of the new covenant and with God the Judge of all.—Blessing and honour and glory and power be unto him that sitteth on the throne and unto the Lamb, forever and ever.—Amen.

Endnotes

¹. 2 Chron. xxxii. 25.

². Deut. xxxii. 5, 6, 13, 16.

³. Ezek. xvi. 49.

⁴. Isaiah xlvii. 8.

⁵. Psalm 34—37.

⁶. Since the above was written, the author is happy to find that provision has been lately made for the payment of some part of the interest of our national debt, to which debt he here referred.

⁷. The national debt of Britain is 280 millions sterling, carrying an interest of L9500000. The national debt of the United States is not far from 9 millions in the same money.

⁸. I Cor. 12. 21, and 25.

⁹. Rom. 13. 1.

¹⁰. 2 Thes. 2. 11, 12.

¹¹. Prov.

¹². Tit. ii. 14.

¹³. Psalm cvi. 15.

¹⁴. 2 Kings ii. 12.

¹⁵. John vii. 48.

¹⁶. Matt. xix. 24.

¹⁷. John v. 44.

¹⁸. John xii. 43.

¹⁹. I Cor. i. 26.

²⁰. 2 Sam. xxiii. 3.

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

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.

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.

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.

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.

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,

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.

Endnotes

¹. I. Cor. 1. 25.

². Acts v. 39.

³. Chap. xi. 23-27.

⁴. Rom. II. 15.

⁵. 1st John III. 21.

⁶. Jerem. Xlviii. 10.

⁷. Col. i. 28, 29.

⁸. xii. 10.

⁹. Rom. xiv. 8.

¹⁰. 2d Cor. xiii. 8.

¹¹. 2d Cor. iv. 2.

¹². Gal. i. 13.