Topics: Holidays

Joseph Lathrop (1731-1820) Biography:

Lathrop was born in Norwich, Connecticut. After graduating from Yale, he took a teaching position at a grammar school in Springfield, Massachusetts, where he also began studying theology. Two years after leaving Yale, he was ordained as the pastor of the Congregational Church in West Springfield, Massachusetts. He remained there until his death in 1820, in the 65^th year of his ministry. During his career, he was awarded a Doctor of Divinity from both Yale and Harvard. He was even offered the Professorship of Divinity at Yale, but he declined the offer. Many of his sermons were published in a seven-volume set over the course of twenty-five years.

This Thanksgiving sermon was preached by Lathrop on February 19, 1795.

ILLUSTRATED IN A

SERMON,

DELIVERED AT

WEST-SPRINGFIELD,

ON THE NINETEENTH OF FEBRUARY, 1795.

BEING A DAY OF

GENERAL THANKSGIVING.

BY THE REV. JOSEPH LATHROP, D. D.

PSALM LXVII. 1, 2.

GOD BE MERCIFUL UNTO US AND BLESS US, AND CAUSE HIS FACE TO SHINE UPON US; THAT THY WAY MAY BE KNOWN ON EARTH, AND THY SAVING HEALTH AMONG ALL NATIONS.

It was after some happy change in the national state of the Jews, that this psalm was composed. The design of it was, to acknowledge God’s mercy in the deliverance granted them from late dangers and calamities, and to solicit the continuance of those gracious smiles under which they now rejoiced. A reason, why the Psalmist prayed for the prosperity of his own nation, was that God’s salvation might be known among all nations.

We will contemplate those circumstances, which are most essential to national prosperity and happiness: And then shew, that a regard to other nations should be a governing principle in our prayers for the happiness of our own.

I. We will, first, consider that national happiness, which is expressed by God’s blessing us, and causing his face to shine upon us.

When we speak of happiness in this world, we must understand it with its necessary qualifications.

There can be no complete happiness below the skies. The world does not admit of it, nor are mortals capable of enjoying it. Our natural weaknesses and passions as well as our vices and follies, render a state of society necessary to our tolerable subsistence; and, at the same time, render our happiness in this state very imperfect. There are evils which arise from the natural imperfection of society. To these we submit, that we may avoid the greater evils of solitude.

One half of the miseries of life result from our unreasonable expectations. We view the world in a false light, and demand from it better and greater things than it has to bestow. Hence, being deceived and mortified, we become discontented and envious. Let us bring down our views to the standard of nature, and, with these views, act well the part assigned us in life: Then will the world never deceive us; and never shall we feel the tortures of discontent in contemplating our own condition, or of envy in contemplating that of our neighbors.

The same moderate and rational views are necessary to the peace and happiness of a community. If men enter into society, with expectations of a state of public prosperity, which it is beyond the power of the world to give, or the capacity of mortals to receive, they will soon feel themselves disappointed; and, blind to the real cause, they will grow restless and impatient, imputing to the wickedness or misconduct of others the evils which naturally result from human imperfection, and which are artificially increased by their own delusive fancy. If we would enjoy the real benefits of society, we must consider it as consisting of men, like ourselves, weak, imperfect and mortal; and adjust our expectations to the nature and condition of things; mend where we can, and bare what cannot be altered.

1. The first thing necessary to national happiness is Freedom and Independence.

A people under the domination of a power out of themselves—of any power over which they have no check or control, are always liable to oppression, and never escape it long. No being, below the heavens, is worthy to be trusted with absolute, irresponsible authority. Such authority, in the hands of vain man, will soon be perverted to the misery of those unfortunate mortals over whom it is exercised. It is the interest of the tyrant to increase the burthen of his slaves, that he may enrich himself and his favorites; and it will be his policy to keep them low and uninformed, lest they should know their oppressions and seek redress. An attempt in government to obstruct the channels of public information, will always awaken the jealousy of a free and virtuous people.

2. That a people may be happy, their government must be good.

The ends of government are defense against foreign injury, and the prevention or redress of private wrongs.—That government only can be called good, which is adapted to accomplish these ends.—It must on the one hand, have so much energy, as to protect the individual in his personal rights, preserve internal tranquility, and collect the strength of all in the common defense: And it must, on the other hand, have so much liberality, as to reserve and secure to private citizens the full exercise of all that natural liberty which is consistent with those objects. A government framed and tempered in this manner, is calculated for general happiness.

The same boundary between the powers of government, and the liberties of the people cannot be fixed for all nations, nor for the same nation at all times. As a small and free people grow more numerous, wealthy, commercial and refined; their government will, of course, become more complex and will gradually assume a greater portion of the common liberties. To expect, in a state of civil refinement, all the freedom of native simplicity, is to combine, in imagination, things which are incompatible in nature. The savages of the wilderness have little property and less commerce. They are strangers to luxury and avarice, know but few wants, and feel but few temptations to injure one another. They live upon the chace, collect ornaments from the shells on the shore, stake their thirst at the stream, find a bed on the turf, and enjoy a shelter under the oak. Government with them is simple. Their natural liberty is liable to little restraint. They need but few laws to direct their conduct, and but few penalties to enforce their laws.

In civilized and refined nations the case is widely different. Separate interests awaken various passions, and urge to various pursuits. Industry and enterprise introduce wealth; this affords the means of luxury; and luxury creates new wants; these prompt to commerce, and to intercourse and connexion with different nations. Hence arises the necessity of numerous laws with penal sanctions to enforce them. Consequently men’s natural liberties are subjected to greater restraints for the more effectual security of their persons and properties. In this state of government there must exist a variety of offices. These raise expectation, and give play to ambition. Hence competitions among private citizens for places of power, and often bold strides toward despotism by those already in power.—Therefore that a people may be, and continue to be free, safe and happy, they must act well their parts in their private stations, and commit the administration of their public affairs to men, whose virtues and abilities entitle them to confidence. While they avoid a capricious jealousy, they must exercise a prudent vigilance, inspect the conduct of their servants, and transfer to better hands the trust which they find to be abused. They must disdain to become the dupes of party design and political intrigue; and spurn, with honest indignation, every attempt to corrupt their integrity and bias their freedom in the public elections.

3. A mild and prudent administration of government is necessary to national happiness.

The true object of legislation is, not the exclusive emolument of particular persons; but the general happiness of the community. Small inconveniencies had better remain, than the dignity of legislation be degraded for their removal. Frivolous laws bring government into contempt. Laws needlessly multiplied, and frequently changed, make duty uncertain and difficult to be known, and render government troublesome and hard to be obeyed. New laws create new obligations, generate new crimes, and increase the danger of punishment. Artificial crimes are easily committed, because conscience and habit have placed no guard against them. The frequent commission of such crimes facilitates the commission of real ones; and thus vitiates the public manners, and diminishes the energy and respectability of government.

Punishments are designed, not to take revenge for an offense, but to reclaim the offender and deter others from transgression. The efficacy of punishments to prevent crimes depends more on their certain execution, than on their extreme severity. The hope of impunity will usually be in some proportion to the severity of the punishment threatened: for this will interest humanity on the side of the offender, either to prevent a prosecution, or procure an acquittal. A moderate punishment is more certain in its execution; and it is certainty that carries terror.

Punishments, which, by stigmatizing or mutilating the body, consign the sufferer to perpetual infamy, should never be admitted. They are as contrary to true policy, as they are to humanity and religion. We should always aim to reclaim an offender: but if we would reclaim him, we must not make him desperate.

Whether capital punishments ought, in any case, to be inflicted on those, whom we have in our power, is a question, which, if the safety of the state will permit, humanity will choose to decide in the negative. To shorten the important term of human probation is, perhaps, too bold an assumption of God’s awful prerogative, except where he himself has expressly given the warrant. If a milder punishment is compatible with general security, it ought to be preferred. We look back, with horror, on some parts of the judicial system, which existed before the revolution; and we abominate the present sanguinary system in England. It is hoped that our experience will justify an increasing moderation.

There is, perhaps, nothing which so weakens government, as the severity, and so corrupts the manners, as the frequency of public punishments.

A people cannot be virtuous, while their conduct is embarrassed with numerous and uncertain laws, and their persons and properties endangered by a thousand wanton penalties.

4. Peace is an important circumstance in national felicity.

Internal Peace is the strength of a people, and their best security against foreign invasion. This is necessary to the improvement of arts, the culture of virtue, and the diffusion of knowledge, and the increase of national wealth.—A small people united are powerful and respectable. A great nation, divided into conflicting factions, soon become defenseless and contemptible. Divisions in government, and insurrections among the citizens, are ill boding symptoms. They indicate a distempered state of the body, and tend to dissolution.

Peace with neighboring nations is always to be desired. A people cannot be happy in a state of war. This is one of the greatest calamities incident to nations. It wastes their substance, consumes their youth, desolates their fields, corrupts their morals, and spreads distress wherever it marks its progress.

A wise people will study to avoid the occasions of war; they will be cautious, that they offer to their neighbors no real injuries, and that they resent not, in too high a tone, the injuries which they perceive. At the same time they will discover spirit to feel an unprovoked outrage, and firmness to support their national dignity.

No nation, perhaps, enjoys a situation more favorable to peace, than ours. We possess a fertile and extensive territory, productive of the various supplies of human want. Husbandry, and the arts subservient to it, are our principal object. The most useful manufactures are pursued to advantage. We have no distant colonies to defend; and no powerful enemy on our continent to fear. A wide ocean divides us from the proud and contentious nations of Europe. Our commerce, consisting chiefly in solid articles of human subsistence, is so important to most of those nations, that it will be an object of their attention. If we meet with injuries, too great to be borne, we may, without the danger attending hostile reprisals, probably obtain redress by a suspension of trade. This is always a just and inoffensive measure. It is the uncontroverted right of every independent people. No commercial regulation will be urged as a ground of war, unless a war was previously meditated, and a pretext insidiously fought.

5. Increasing population is among the circumstances of national prosperity.

The prophet, describing the happy state of the Jews, after their return from Babylon, says, “God will increase them with men, like a flock, and their waste cities shall be filled with flocks of men.” And, besides their natural increase, it was promised, that there should be large accessions from other nations, who, allured by the goodness of their land, the freedom of their government, and the excellency of their religion, should fondly seek a connexion with them. “Many people shall come and seek the Lord in Jerusalem, and from all languages shall men take hold of the skirts of him that is a Jew, saying, We will go with you, for we have heard, that God is with you.” ¹

The happy increase of a people depends much on the healthfulness of their climate, the extent of their country, the fertility of their soil, their general industry, the facility of acquiring property, external peace, internal order, toleration in religion, a good civil constitution, and a wise administration of government. The singular concurrence of these circumstances strongly favors the population of our country.

A rapid increase, however, by the accession of foreigners, may be attended with some danger. It may introduce too great a diversity of interests, manners and habits, and may thus cause parties among the people, corruptions in government, and degeneracy of morals; and may eventually subject the country to a foreign influence. In prescribing the qualifications, on which foreigners shall be admitted to the privileges of natural citizens, the greatest care should be taken to guard against these evils.

6. General Plenty is an important circumstance in national happiness.

This is one of the blessings requested in this psalm—“Let the people praise thee, O God.—Then shall the earth yield her increase; and God, even our own God shall bless us.”

The wealth, which our Psalmist thought desirable, and which he considered as the fruit of God’s favor, was not the plunder and booty of war—not the ravages and spoils of conquest—not the influx of unbounded commerce—not the sudden accumulation of property in the hands of a few, effected by artful schemes of speculation, to the injury of many; but it was the rich produce of the earth, under the hands of honest industry, and the smiles of a bountiful sky.

Commerce is, indeed, useful, and in some degree necessary to civilized and refined nations. This brings many conveniences, which cannot otherwise be obtained. It contributes to the increase of knowledge and the improvement of arts. It humanizes the manners, gives spirit to industry, and a spring to enterprise. But when it becomes the principal object, it is dangerous to a people. Carried to excess, it supplants more necessary occupations. It raises some to opulence, but depresses the many. It introduces a disparity of condition inconsistent with general liberty. It tends to luxury and corruption of manners.

That kind of wealth, which arises from the culture of the earth, is the most valuable. This is immediately adapted to human use, affords necessary supplies for every member of society, prompts to general industry, yields the fewest temptations to vice, and is, in a competent degree, attainable by men of all conditions.

A people, who pursue their own happiness, will principally encourage this, the first employment of men, and those arts which are immediately connected with it. This gives them an independence of other nations, and brings others to a dependence on them. The Almighty promised to the Jews, that, when, for their obedience, he should bless them in their flocks and herds, in the fruit of their ground, and in all the work of their hands, then “they should lend to many nations, and should not borrow; should be above only, and not beneath.

7. Another privilege necessary to the felicity of a people is the gospel revelation; for this affords the means of religion; and on religion depends national, as well as personal, happiness.

We are not to expect the miraculous interpositions of heaven for individuals, or communities. God governs the world by such general and steady laws, as mark for all the several departments of their duty, and encourage their diligence in the parts respectively assigned them. There is an established connexion between virtue and happiness; and between vice and misery: and this connexion is as apparent in public bodies, as in private members.

The benevolent Ruler of the universe, delights in the happiness of his subjects. If he sends his judgments among them, it is in consequence of their iniquities, and in order to their amendment.

Without virtue, national liberty cannot be maintained. A corrupt and degenerate nation, by the force of an absolute tyranny, to which they have long been accustomed and under which their spirits are broken, may be held in a state of union. But a people possessing a free spirit, and enjoying a government of their own, cannot long continue in a state of internal peace and liberty, without a good degree of public virtue. In their case virtue must do that, which force does in the case of slaves.

All the social virtues are founded in piety to God; in a belief of his providence, a fear of is judgment, and confidence in his goodness and power.

RELIGION inspires men with love to one another, to their country, and to the world. It teaches them mutual justice, fidelity and condescention. It restrains them from oppression and fraud; curbs their ambition and avarice’ corrects their passions and sweetens their spirits. Influenced by religious principles, they will set those to be rulers over them, who are men of truth and integrity, fearing god, and hating covetousness; and rulers of this description, will be a terror to evil doers, and a praise to them who do well.

If piety and virtue generally prevail, a people will soon rise to dignity and importance; if they are extinguished, slavery and misery must ensue.

We are to consider the enjoyment of divine revelation, as our highest privilege. This, while it marks the way to eternal glory in the heavenly world, explains and inculcates the virtues, on which depend the happiness and safety of the nations on earth. It gives us exalted ideas of the Supreme Being, and enlarged conceptions of his government. It instructs us in the duties, which we owe to one another, and urges them by motives of the most solemn importance it has instituted those ordinances of social worship, which are wisely adapted to promote knowledge and virtue, to unite the members of society in sentiment and affection, to make every man useful in his station here, and prepare him for a higher and happier station hereafter.

The blessings, which have been enumerated, as necessary to national prosperity, are those which a gracious Providence has distinguished our happy lot.

We have a government of our own framing founded in principles of liberty – administered by men of our choice – and adapted to promote the happiness of all classes of citizens. Most other nations are under a government imposed by force, or palmed by artifice, continued by craft or power, and exercised with partiality and tyranny.

We are in a state of internal tranquility. This has, indeed, by the folly of some misguided citizens, suffered a momentary interruption, in an extreme part of the nation; but it is now happily restored. And doubtless, the well chosen terror, which soon compelled a submission, will be followed with a well timed lenity, which may conciliate lasting affection. If we look around, we see many nations in a state widely different from ours; either distracted with intestine divisions, or struggling for emancipation from slavery, or fainting in the arduous and unequal conflict, or suffering, or likely soon to suffer the convulsions of a general revolution.

We also – save that some savage tribes have molested our infant settlements, – now enjoy peace with all the nations of the world; while more than half of Europe are involved in the horrors of war, and are drawing forth their strength for mutual destruction. Our numbers, by internal population, and the accession of strangers, are rapidly increasing; while the nations of Europe are declining by the consumption of war, and the drain of continual emigrations.

Though, in the season past, the harvest in some parts suffered a sensible diminuition, yet we enjoy a competence of all the necessaries of life; and of many of them we have a surplus, from which we can, in a measure, answer the unusual foreign demand.

We are favored with the pure, uncorrupted revelation of the gospel, and with the free, uncontrolled exercise of religion; while a great part of our fellow men, are benighted in ignorance, blinded by superstition, or enslaved to a tyrannical hierarchy.

When we contemplate the difference between our own state, and that of other nations, our hearts should glow with gratitude to God who has made us to differ – should be filled with solicitude to ensure the continuance, by a wise improvement, of our privileges – should melt into comparison for the wretchedness of multitudes of our race – should be warmed with servant desires, that God, whose face has shone on us would cause his way to be known on earth, and his saving health among all nations.

This leads us,

II. To our second observation. That a regard to the happiness of other nations should be a strong motive to desire and pray for the happiness of our own.

Nations, however independent of each other, in the constitution of their own governments, are, in the divine establishment, nearly connected. Great and important events in one nation often extend their influence to many others. All history verifies this observation. Our own recollection confirms it.

The principles of liberty, which have been publicly defended in the writings of our country, and happily established in the revolution of our government, have passed the Atlantic, and called the attention of the nations in Europe. Some of them animated by our example, and emboldened by our success, have made spirited exertions to effect for themselves a change or reform. France has been hitherto successful; and her success will probably give the spirit and principles of liberty a more extensive spread. Much, however, may depend on our future wisdom and virtue. If we should disgrace our revolution, either by madly running into confusion on the one hand, or by supinely degenerating into despotism on the other, our example would damp the spirit, and obstruct the progress of liberty in the nations, which have begun to cherish it. But on the contrary, if we appear to be happy in the government, which we have adopted, many nations will partake with us in the felicity. Encouraged by our prosperity, they will amend their government in conformity to ours; and, in the mean time, the oppressed will find among us a safe retreat.

In order to our exhibiting such an example of national prosperity, as will attract the attention, and encourage the exertions of other nations we must preserve the true spirit of liberty, and the essential principles of our revolution. We must practice and promote the virtues on which the happiness of society depends; such as industry, frugality, justice and beneficence. As the foundation of all these, we must maintain piety to God, and support the means of piety which God has instituted.

“Righteousness exalts a nation.” Our national virtue considered only in regard to ourselves, will appear to be vastly important – as important as the liberty and happiness of increasing millions for an unknown succession of ages. But when we consider this virtue, as diffusing the same liberty, and the same happiness among other nations of the earth, its importance rises beyond the reach of imagination.

We are to love our country, and seek its peace. But true benevolence will not confine its regards to so small an object; it will extend its kind wishes and friendly embraces to the whole system of rational beings. We are to desire the happiness of our country, not merely for its own sake, but rather for the sake of mankind in general. We are to pray for God’s blessing and the smiles of his face upon us, not that we may have power to trample on the rights of others, but that others, by our means, may be free and happy. “God be merciful to us,” says the Psalmist, health among all nations. Let the people praise thee, O God. Let the nations be glad and sing for joy.”

While we rejoice in our national prosperity, let us not be high minded, but fear. Our situation is, in many respects, happy; but there are circumstances attending it, which may justly awaken apprehensions.

All governments tend to despotism. Without virtue and vigilance among ourselves, this will be the fate of our own.

While the war in Europe continues, our peace is precarious. Our commercial connexions with the belligerent powers, render our situation critical and delicate.

The war with the savages has been a national calamity; but most severely felt by those, who are immediately exposed to their incursions.

The conduct of the British government in detaining our posts contrary to the treaty of peace—in exciting the savages to make war upon us—in fending troops to aid them—in insulting our neutrality by capturing and condemning our vessels—and in compelling our seamen to serve on board their ships, is a full proof of their unfriendly disposition: And however the late Treaty may have issued, there is much ground to fear, that their professions will be delusive, and their friendship but temporary.

France, though hitherto remarkably successful, has not finished her conflict, nor established her government. Danger attends her still. The unhappy suppression of the revolution in Poland may, perhaps, give the Ruffians, who owe no good will to the French Republic, an opportunity to join the combination against her. The accession of so great a power to the general confederacy, will bring on France a great weight, which, after so long and violent exertions, may be too mighty for her alone to sustain. If she should ultimately fail in the conflict, we shall have cause to tremble for ourselves. To her successes, as the immediate cause, we are clearly to impute the continuance of our tranquility. That the British government have entertained hostile intentions toward us, there can be no doubt; and that their intentions have been diverted, rather by the French arms, than by any new and sudden impulse from their own justice and humanity, everyone must believe.

In the serious contemplation of our political state, not to mention our moral state, which surely is not the most promising, can we not discover much occasion to mingle prayers with our praises, and fear with our rejoicing?

The religion of the gospel influencing our hearts, and governing our lives, is our grand security. If this is treated with indifference, all our privileges are uncertain, and probably will be of short continuance; and the calamities, which distress other nations, will fall on us.

Let us then, in our respective places, contribute to the honor and influence of religion; obey it ourselves, and recommend it to others. Thus, while we secure our own souls, we shall, in the most effectual manner within our power, serve the interest of our families, our neighbors, and our country; and by promoting the interest of our country; we shall advance the general happiness of the human race.

Let us then adopt the prayer of the Psalmist;–“God be merciful to us and bless us, cause thy face to shine upon us; that thy way may be known on earth, and thy saving health among all nations. Let the people praise thee, O God; let all the people praise thee. Let the nations be glad and sing for joy; for thou shalt judge the people righteously, and govern the nations upon earth. Then shall the earth yield her increase; and God, even our God shall bless us. God shall bless us, and all the ends of the earth shall fear him.”

AMEN.

Endnotes

¹. This passage, though literally descriptive of the State of the Jews, after their restoration to their own land; doubtless has a prophetic aspect on the state of the Christian church in some glorious period yet future.

Levi Frisbie (1748-1806) graduated from Dartmouth in 1771. After graduating, he served as a missionary to various Indian tribes – including the Delaware Indians and Canadian tribes. Frisbie was the pastor of the 1st Congregational Church at Ipswich, MA beginning in 1776. This Thanksgiving sermon was preached in Massachusetts on February 19, 1795.

Sermon

Delivered February 19, 1795,

THE DAY

OF

Public Thanksgiving

Through The

United States

Recommended By The

President.

By Levi Frisbie,
Pastor of the First Church in Ipswich.

PSALM c. 3,4.

Know ye, that the LORD He is GOD, it is He that hath made us and not we ourselves; we are his people and the sheep of his pasture. Enter into his hates with thanksgiving, and his courts with praise: Be thankful unto him and bless his name.

It is the indispensable duty of all the nations of the earth, to know that the LORD he is God, and to offer unto him sincere and devout thanksgiving and praise. But if there is any nation under heaven, which hath more peculiar and forcible reasons than others, for joining with one heart and voice in offering up to him these grateful sacrifices, the United States of America are that nation. And although some of them have, not many months ago, paid their thankful, and public acknowledgements to the great Author of their numerous favors, yet they will not be reluctant to comply with the recommendation of our chief Magistrate, for repeating a service so important and joyful; especially considering the great additional reasons they have for it, and the affecting and agreeable idea of uniting with all the States in its devout performance.

And among the various passages of scripture which presented to view, none appeared more suitable than that which has just been read, to excite and direct our sentiments and expressions of gratitude and praise upon this great occasion. In the beginning of this divine song, the Psalmist calls upon the inhabitants of every land to celebrate the praises of God in joyful strains. He then appears to address himself more immediately to the people of Israel, and exhorts them to know that the LORD he is God. That is, let your minds be impressed with a lively remembrance, a deep conviction, that JEHOVAH, the God of Israel, is the only true and living God. And he is our Creator, for it is he that hath made us and not we ourselves. He hath not only called us into existence, as individuals, by his providential energy, but by the wonderful and gracious operations of his mighty hand, he hath made us a nation, and taken us into a near and happy relation to himself. For we are his people and the sheep of his pasture. These figurative expressions allude to the conduct of the God of Israel, in making that people the object of his peculiar care and kindness, the redeeming them from cruel bondage, leading them into the land of promise, introducing them into his rich and plentiful pastures of invaluable privileges and enjoyments; that is, making ample provision for their civil and religious instruction, security, virtue and happiness. For all which they were bound to enter his gates with thanksgiving, and his courts with praise.

Now, although the conduct of God towards us as a nation has not been marked with wonders and miracles has not been marked with wonders and miracles, as it was towards the people of Israel, yet has it not been such as to warrant us to adopt, with a good degree of propriety, the language of the Psalmist and say, “The LORD he is God, ‘tis he who hath made us and not we ourselves; we are his people and the sheep of his pasture:” Let us therefore “enter his gates with thanksgiving, and his courts with praise. Let us be thankful unto him and bless his name.

Taking the text in this appropriate sense, it leads us to consider

I. The reasons and motives we have for offering to God thanksgiving and praise:

II. The nature and manner of this duty; or in what it consists, and how it is to be performed.

In the first place, we are seriously to consider the reasons and motives we have for offering to God thanksgiving and praise.

The first reason is, that he is indeed the only living and true God. Know that the LORD he is God. And do we not all profess to know and believe that JEHOVAH the God of Israel is the true God; the Author of al being and the Dispenser of all benefits? And that, consequently, it is our indispensible duty to honor him with a tribute of adoration and praise?

Secondly, As he is the true God, so he stands related to us as our most wise, powerful and benevolent Creator. For it is He who hath made us and not we ourselves. God is said to create things in several different sense—First, when he produces something where nothing before existed. Secondly, when by his immediate wisdom and power he forms or raises creatures out of pre-existent matter. Thus he formed Adam out of the dust of the earth, and caused the earth and waters to bring forth those various tribes of living creatures which inhabit them. Thirdly, when by the operation of the laws and principles of nature, he causes some beings to produce others of the same constitution and likeness with themselves. Thus when one generation of plants and animals perishes, “He sends forth his spirit” as the Psalmist declares “and they are again created, and he renews the face of the earth.” In this manner, we, and all other living creatures are now created. We are as really brought into existence by a divine power, as Adam was, though this power operates according to the laws, and through the medium of natural and secondary causes—If then, our being, in connection with the powers of life, action and enjoyment which belong to it, together with all the means of pleasure, safety and happiness with which we are furnished, is a great and fundamental blessing derived from God, surely we are bound to praise him for it, and to acknowledge the bestowment of it, as an expression of his infinite power, wisdom, and goodness.

Fourthly, God is said to make or create a people, when by the agency and direction of his providence they are formed into a nation, united by the bonds of civil society, and placed under the influence of civil government—In this sense, he is represented as having made or created the nation of thee?”* So the prophet Isaiah speaking to the same people declares, Thus saith the Lord who created thee, O Jacob, and he that formed thee O Israel.† Now, although it be true, that the operations of divine providence in forming the Jewish nation, were miraculous, and extraordinary , and are not so in forming any other nation, yet ‘tis equally true that his providence has, in a more ordinary manner, a directing, superintending influence in the formation of all other nations. This will be readily acknowledged by all who believe the doctrine of a general and particular providence; or that God orders, permits, directs and controls, the great affairs of the world, of nations and societies, and even the concerns of every individual of mankind. He hath formed them with rational and social natures, and inspired them with principles and instincts which excite them to seek their own safety and happiness; and hence they are drawn by inclination and impelled by necessity to form themselves into societies. But these societies cannot subsist, and attain the end of their formation without civil government, and such laws and regulations as are suited to promote and secure their order, safety and happiness. Therefore as the principles and circumstances which dispose and constrain a people to assume a national capacity, and form a civil government, originate from god, and operate under the superintendence of his Providence, their national state and character are the effect of his appointment and agency, and he may be said to be their former and Creator—And if their government and civil institutions are wise and righteous, and if the officers and magistrates who are to administer this government, to form and execute its laws and regulations, are wise, just and faithful in the discharge of their duty, then they are dignified and warranted by the sanction of the divine authority and approbation— And hence it is that St. Paul in his Epistle to the Romans assures us: “There is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou not then be afraid of the power? Do that which is good and thou shalt have praise of the same: For he is a minster of God to thee for good; but if thou do that which is evil, be afraid, for he beareth not the sword in vain; for he is a minister of God, a revenger to execute wrath upon him that doth evil.”* Now, although several difficulties might occur in attempting a particular explanation of this passage, yet it evidently teaches us, that however civil government and its ministers may result from human wisdom, study and labor, and from the choice and appointment of the people, yet they are notwithstanding the ordinance and ministers of God. And hence St. Peter exhorts us “to submit to every ordinance of man for the Lord’s sake: whether to the King as supreme; or unto governors, as unto them that are sent by him, for the punishment of evil doers, and for the praise of them that do well.”† The reason of all this, is, that every wise and useful ordinance of man is confirmed by the approbation and authority of God. From the foregoing observations we see the propriety of asserting, that a people formed into a nation and placed under the influence of a wise and righteous government, is made or created of God—And if this be true with respect to well formed and regulated nations in general, ‘tis more especially true with regard to our own. For it will not be acknowledged that it was the kind and powerful hand of divine providence, which led our forefathers from their native country, and planted them in these far distant regions, the uncultivated abodes of savage beasts and men? Was it not the same providence which so ordered their education and circumstances as to impress their hearts with such an ardent and indelible love of liberty, as prompted them to seek the established and unmolested enjoyment of it, in a wild inhospitable desert, where they were exposed to numberless toils and hardships, dangers and deaths? And was it not the same parental favor that enabled them to cherish and cultivate the principles and blessings of civil and religious liberty with a wise and sedulous care and diligence; and to form and establish such civil, literary and religious institutions and regulations, as had the best tendency to defend and support all their sacred rights and privileges, and transmit them inviolable to posterity? And when these rights and privileges were threatened and attacked by the policy and power of a jealous, a mighty, and warlike nation, what but the special protection, agency and assistance of a gracious and powerful providence, inclined and enabled us to oppose and repel these attacks with united vigor and perseverance, and conduct us through the toils, dangers, calamities and disasters of a long and grievous war to the established enjoyment of Peace, Independence and Liberty? And when that form of federal government, which was devised and established with that extreme caution and sense of liberty and independence, which were natural to a people under the circumstances which then obtained, was found entirely inadequate and insufficient to answer the ends of its institution, what but the most powerful and gracious influence of divine providence led us to form, to adopt, and establish another Constitution with such a remarkable degree of unanimity, harmony and order! What though numbers were dissatisfied with it, yet the voice of the people in its favor was, in the opinion of able judges, much more general and universal that could have been expected. And its adoption and establishment with such extraordinary peace and harmony, are events which fill the patriots and politicians not only of America, but of Europe, with astonishment! And must not all wise and impartial judges admit that the nature, the organization and the execution of our constitution have been such, and the beneficial influences and effects of it have been so numerous and various, as to prove its wisdom, liberality, and excellency to be equal, if not superior to any other in the whole world? Allow that it has defects (though I know not what they are) yet is there, can there be any human institution that is free from them? And if this were abolished, would there be any rational prospect of a better? Especially amidst the jarring principles, interests and passions of the present day. And if those who have been chosen and appointed to administer the Government of these States in its various departments, have, in any instance, erred in opinion, judgment or practice, where is the man or the number of men who will venture to assure us, or undertake to convince us that they could have done better? That they could have produced and secured to our American nation a greater degree of peace, safety, wealth, honor, and happiness? If our federal legislators and magistrates have sometimes differed in sentiment, yet does not fact and experience prove that the measures of the majority have been in a great degree wise and salutary? And let candor and charity put the most favorable constructions which reason will permit, on the opinions and conduct of those in opposite sentiments—Now from the preceding train of observations, are we not warranted to appropriate the words of our text, and say, The Lord he is God, it is he that hath made us and not we ourselves—Our Nation was formed by his special providence—Our Government is his ordinance; the officers of it are his ministers for good, and that for all this we have the highest reason gratefully to adore and praise his name.

And may we not proceed a step farther and say, We are his people and the sheep of his pasture? For if his granting us such an extensive enjoyment of civil and religious liberty, affording us the sacred treasure of his word, the truths, promises, ordinances and blessings of his gospel; of his granting us the means of civil, moral and religious instruction and improvement, in such a constant and liberal abundance, as puts us under the best advantage for securing our temporal and eternal happiness; if all this brings God near to us, in such manner as to form that relation which denominates us the people of God; then certainly we are so far his people. And if to increase and establish this relation ‘tis necessary that we acknowledge him to be the only true God, and our God, and the divinity, excellency, and importance of the doctrines, ordinances and blessings of his religion, and attend upon and improve them with seriousness, constancy and sincerity, then so far as we do all this, we are his people. And if great numbers have been dedicated to God by baptism, if a large portion of the Nation have devoted themselves to him by covenant transactions and special ordinances, and if a godly number of them have done this with unfeigned piety and sincerity, will not all this go still farther towards constituting us the people of God; and laying us under a double obligation of rendering to him a grateful tribute of obedience and praise?

May we not add, that we are moreover the sheep of his pasture? He has acted towards us the part of a wise, powerful and compassionate Shepherd, in watching over us, defending us, and making provision for our natural, civil, moral and religious subsistence and happiness. For in the first place, he has defended, and still continues to defend us, in a happy measure from the insidious policy and hostile intentions of our enemies. He hath, as our illustrious President pertinently observes in his Proclamation, “granted us an exemption from foreign war, and an increasing prospect of the continuance of that exemption.” And this exemption is the more worthy of grateful acknowledgments, because, by our alliance with one of the belligerent nations, and by the depredations committed on our trade, and the hostile appearances presented to us by another, we were forcibly excited to war; moreover by gratitude, and by a friendly regard to the cause of the one nation, and by a resentment against the other, irritated by the misguided zeal, or the mistaken policy of men among ourselves, we were strongly solicited to arms. But it is not clearly evident by the courses and issue of events, and by the favorable prospects we are encouraged to entertain of the compensation of our losses and the redress of our wrongs, that the counsels and measures of the friends of peace were the most wise and salutary? And have we not great reason to acknowledge with gratitude the influence of that gracious providence, which led to such counsels and measures, and has so far crowned them with success? We must certainly acknowledge the magnitude of this favor, if we duly consider the horrors of war, and the blessings of peace. That the sword of war is a dreadful calamity we may learn from the late distress, disorder and misery which it has lately spread through France, and the share which surrounding nations have suffered in the same calamities. Alas poor Poland, what bosom does not bleed at thy melancholy fate! O inexorable War! What destruction of property, what devastation of cities, what slaughter of millions, what rapine and carnage, what groans and tears of anguish and distress, have marked thy sanguinary course! And whole heart does not recoil at the idea of realizing these tragic scenes on the plains, in the fields, towns and villages of America? Fields, towns and villages, which seem rather destined to be abodes of industry and plenty, regularity and peace. Who can contemplate the spectacle of towns and villages in flames, of fathers and children, husbands and brothers weltering in blood; of the sighs and groans of parents, the tears and lamentations of widows and orphans, without the deepest emotions of anguish and grief? And who then does not fervently deprecate the horrors of war; and adore the God of peace for granting us an exemption from them, and continuing to us the inestimable blessings of tranquility and safety? Besides what an overwhelming load of deep-died wickedness and guilt must hang upon the soul of that nation, of those individuals of it, who plunge it into war without the clearest justice, the most pressing necessity? Who is to answer at the tribunal of heaven for all the blood and carnage, the misery and distress which mark its course? Not only the first aggressors, but those also who attempt to repel these aggressors by the sword, before all pacific measures of accommodation are found ineffectual, and justice and necessity warrant a resort to arms. Happy then for our nation that it is not involved in the guilt of blood—And happy for us too, “That a seasonable control has been given to a spirit of disorder, in the suppression of the late insurrection.” If the daring prosecutors of that insurrection had prevailed; if the same spirit of sedition and rebellion had spread through all the states, a civil war, the most dreadful of all wars, must have been the consequence, Farewell then to our happy constitution, to our wife and liberal government, to all its salutary laws and regulations, and to all the order and safety, peace and prosperity, glory and happiness we have enjoyed under it. They must all have sunk, perhaps irrecoverably sunk, in the wide and wasteful gulf of anarchy and confusion, ruin and wretchedness. But thanks be to God, that under the influence and direction of his gracious providence, the wise and spirited exertions of the fathers and friends of our country have been effectual to suppress the insurrection, and more fully to confirm our precious tranquility. And among the various circumstances which attend this interesting event, the readiness with which our fellow citizens presented themselves to reduce their deluded brethren to order and subordination, the spirit of steadiness, harmony and benevolence with which they proceeded, and the accomplishment of this purpose with so little effusion of human blood, are such as ought to be regarded with the warmest gratitude and satisfaction.

We may here also recollect the happy success of our arms against our savage neighbors, who had so long and so frequently harassed our frontiers, and committed cruel ravages upon the lives and properties of our brethren; and the favorable prospect of a just and honorable peace with those hostile invaders. In all these gracious dispensations, God hath treated us as the sheep of his pasture, and like a kind, powerful and faithful Shepherd, has defended his American flock against the artful and the violent designs of its enemies. What though he permitted them for a season, to threaten and disturb our peace and prosperity in such a degree as to create us much anxiety and trouble, and to darken our animating prospects with a gloomy cloud of threatening evils, yet as he has restrained and averted these evils, dispelled the cloud which hung over us, and restored in a great degree our light and tranquility, this, instead of being a reason for depreciating his favors, is an argument for more fervent and joyful thankfulness and praise—And can anyone be under so strong an influence either of prejudice, ignorance or ingratitude, as to lay his hand on his heart and solemnly deny “The happy course of our public affairs in general—the unexampled prosperity of all classes of our citizens; and that these are circumstances which peculiarly mark our situation with indications of the divine beneficence towards us”?* Do not our Constitutions of State and federal Government unite, and by their union, establish Liberty with order? Can a more happy union and combination of Governments be devised by the wisdom of man? And if they can, where is the instance of it? And who are, or will undertake to be, the Authors of such a device? No human institutions, we acknowledge are, or can be perfect, either in their formation or execution. But ‘tis far easier to censure and complain, than to amend and improve, and if any are disposed to censure and complain, must not facts, must not experience silence and confuse them—For do not fact and experience unitedly manifest, that in these United States, justice is administered, order preserved, peace and safety secured, arts, manufactures, agriculture and commerce encouraged and protected, as fully as in any States, Kingdom or Community in the whole world? Or if all has not been done in these respects which was necessary to satisfy our warmest wishes, yet must not the deficiency be imputed either to the youthful state of our nation, or to want of power, or, in some instances, to want of experience in others to unforeseen and unavoidable occurrences, and to that inevitable imperfection which must attend all human plans, expedients, and operations? And what if it should be found that those who are most dissatisfied, have been themselves the instruments of preventing, in some instances, that more perfect success and prosperity in public affairs, the want of which they so loudly complained of? Now then; from the view which we have taken of the peace, the prosperity, the safety, honor, and happiness realized in our Nation, must we not feel ourselves under the strongest obligations to acknowledge with fervent gratitude, the infinite kindness and beneficence of the great and merciful Shepherd of his American flock, in defending, guiding and cherishing them with such a constant care, tenderness and diligence, and comforting them with numberless blessings of his grace and bounties of his providence? Having considered the reasons we have for thankfulness and praise, we proceed in the

2nd Place, to consider the nature and manner of this duty; or in what it consists, and how it ought to be performed.

And in the first place, let it be observed that thankfulness is a grateful homage of the heart; it consists primarily in the internal sentiments and affections of the soul; in the heart being deeply impressed with a sense of the infinite kindness and mercy of God, and disposed to acknowledge them with sentiments of gladness, humility reverence, and love—And this implies an affecting consciousness of our exceeding sinfulness and ill desert, and the consequent freedom, riches and glory of the divine goodness and grace–And the flame of thankfulness and praise which is enkindled in the heart, should in the

SECOND place, ascend up to God in offerings and ascriptions of social adoration, in songs of humble gratitude and joy. Every person, every society should engage in these devout and thankful acknowledgments, so that the whole people in their national and collective character and capacity, may offer up praise and thanksgiving to God. If it be sufficient reason for an individual to worship and praise God, because he made and reserves him, ‘tis equally a reason for a Nation to perform the same duty, for He also, as we have shown, is the maker and preserver of Nations.—A Nation is considered as a moral and political person; its rulers, therefore, who exercise its understanding and will, should observe and acknowledge the goodness of the God of Nations, recommend the same conduct, and study to diffuse the same spirit through all the members of the great political body: Sot that all the constituent parts of it, and consequently the whole, may adore the majesty and mercy of God; may enter his gats with thanksgiving and his courts with praise. And Thirdly, True thankfulness to God consists in paying a proper respect to his Institutions, and putting a suitable estimation upon his benefits. We should therefore highly value and respect the Ordinances of his Gospel, and the doctrines, precepts and blessings of his holy religion. Unless we exercise this love and reverence for them, and manifest these affections by a sincere faith, repentance and obedience, we neither possess nor discover a cordial thankfulness for them. The religion of the Gospel is the most excellent and comprehensive blessing which a nation can enjoy. It not only teaches us the way to pardon, holiness and eternal happiness; but also gives us excellent instructions upon the nature, the dignity and usefulness of civil Government and it Ministers; commanding us to honor and respect them as the ordinances and ministers of God. But is it not a melancholy truth, that in these days of boasted light and liberty, people seem to have too much forgotten that government has any connection with religion, or any dependence on the appointment or authority of God? They pride themselves in the idea that the people are the foundation of power, that the sovereignty resides in them, and is by them delegated to certain representatives, whom they call the servants of the people, but do not consider that they are at the same time servants of God. And hence they are too often guilty of the folly and arrogance of trusting them not merely as servants but as slaves. For who does not observe that the ministers of Government are treated by some, at this day, with a boldness, indecency and indignity, which a man would hardly use towards a servant in his family? And does not this arise, in part, from ignorance and inattention to the sacred nature of civil Government, and the sacred character of its ministers. ‘Tis readily acknowledged that the right of forming civil institutions and appointing civil officers is vested primarily in the people by their Supreme Governor; but when these are formed, and appointed, if they possess the character and qualities, which are essential to their nature and design, they are ratified by the sanction of divine authority and approbation: and therefore ought to be viewed and treated with honor and respect. To treat them in this manner, is an injunction of religion, a dictate of reason, a conduct necessary to our own interest and happiness, and a conduct without which we shall never be suitably thankful to God for the blessings of a wise and liberal Government.

‘Tis undoubtedly the duty and privilege of the people to watch over the conduct of their rulers, but no with a captious jealousy, or an extreme and rigid exactness. Candor and reason require that those errors, in the judgment or conduct of rulers which are not essential, and do not appear to rise from principles and institutions evidently evil, should not be made subjects of sever and indecent censures and reflections. And when ministers of Government forfeit the confidence of the people, and the dignity of their stations, they are to be deposed, or set aside, by the community according to the rules of the Constitution, and not by individuals or small combinations of the people—And this deposition or rejection ought to be managed with caution, candor, and an honest regard to the public good, and not with rashness and passion, or at the instance of ambitious men, who only wish for the places and emoluments of those whom they are zealous to depose.

The preceding observations have been made with design to show the necessity of respecting and honoring government and rulers, in order to our being thankful to God for them, and making a wise and grateful improvement of the advantages they afford us. For who will be thankful for that which he censures, reproaches and contemns? If then we would be thankful for the blessings of civil society and government, and for all the advantages we derive from the administration of political ministers and magistrates, let us view them as highly important, treat them with deference and respect, and rejoice in them as great and valuable enjoyments.

And we ought to put proper estimation upon the peace, prosperity, and numerous privileges and advantages with which our nation is distinguished—We have seen that they are great and numerous, superior, perhaps, to those of any other nation under heaven. And if we do not estimate them accordingly, what reason shall we see for ardent gratitude? Shall we be grateful for enjoyments which we are disposed to depreciate and despise? And yet is there not a perverse and ungrateful spirit in man, which leads him to undervalue his enjoyments, because they are not equal to his expectations? And are not we in danger of indulging this criminal, ungrateful spirit? Perhaps we have flattered ourselves that our government, our rulers, our laws and regulations, and the benefits we should derive from them, would rise almost to the summit of perfection. Our expectations have not perhaps been completely answered. And hence some are too ready to cavil and complain. And instead of condemning themselves for their extravagant expectations, they condemn men and measures for not being as perfect as they have vainly expected—and they will not thankfully receive and enjoy the benefits they have, because they have not all they desire—They will not acknowledge that degree of national safety, peace, and happiness which obtains, because ‘tis not, in their view, as perfect as it might be. But let us be sensible that ‘tis the folly, the sin, the destruction of nations and individuals, to despise, to lose what they do or might enjoy, by aiming at a perfection which is beyond their reach—Let us then avoid “hazarding the advantages we enjoy by delusive pursuits.” Let us consider how infinitely superior our enjoyments are in number and magnitude, to what we deserve; acknowledge them as the unmerited gifts of God; and feel our unbounded obligations to him for making us his people, and the sheep of his pasture.

FOURTHLY, Thankfulness consists in a wise, virtuous and pious improvement of the favors of heaven. The virtue, the homage, the gratitude expected from us by their gracious author, consist eminently in a prudent, joyful, and pious use and enjoyment of them. Virtue and reason are easily satisfied; but imagination, vanity and lust are insatiable; they devour rather than enjoy their objects, and are still mad for more. And perhaps one reason why we, in this country, are no more perfectly contented, is, that we are in pursuit of such boundless liberty, prosperity and plenty, as will gratify all our sensual desires, and make us a heaven upon earth.—But if we indulge these extravagant passions and pursuits, we shall never be satisfied, we shall be always disappointed. And perhaps ‘tis in mercy that God hath cut short our success and plenty, both by sea and land. Let us then learn the true nature, use and value of our numerous enjoyments; and that to improve them with piety, gratitude and temperance, is the only way to contentment and happiness. For in this way we may add the joys of an approving conscience, the happiness of divine approbation, and blessed hope of eternal life and glory to all our other enjoyments; which will give them a sweetness and solidity which nothing else can communicate. Duty and interest, as therefore unitedly urge us to a proper estimation, and Christian improvement of all the benefits of society, the bounties of providence and the blessings of religion.

LASTLY, we should manifest our esteem of divine favors, and our gratitude to the great Author of them, by sincere and earnest supplications not only discover a proper sense of the greatness of our enjoyments, and the infinite goodness of their Author; but are the best means to retain them, and to procure the bestowment of others. If we esteem the continuance and increase of our blessings and enjoyments, as objects not worthy of our prayers, we greatly and criminally depreciate and despise them. And can we expect that God will continue to bestow what we thus treat with neglect and indifference? Prayer is not only an appointed mean to procure the bestowment and continuance of favors; but it has a happy influence to prepare our minds for a thankful reception and virtuous improvement of them. O then let us all, under a grateful and admiring apprehension of the distinguishing mercy of God, adore his perfections, believe is truths, obey his precepts, attend his ordinances, implore, receive and improve his benefits, social, civil and religious, with such humility, piety, and diligence as may effectually promote our virtue and happiness as individuals, our peace, honor, and prosperity as a nation, and our everlasting joy and blessedness as children of god in the Kingdom of his Glory, AMEN.

Samuel West (1730-1807) graduated from Harvard in 1754. He was pastor of a church in New Bedford, MA in 1761. He served as a chaplain during the Revolutionary War, joining just after the Battle of Bunker Hill. West was a member of the Massachusetts state constitutional convention, and a member of the Massachusetts convention that adopted the U.S. Constitution. This Thanksgiving sermon was preached in Boston on February 19, 1795.

SERMON

DELIVERED UPON THE LATE

NATIONAL THANKSGIVING,

FEBRUARY 19th, 1795.

By SAMUEL WEST, A.M.

Pastor of the South Church in Boston.

A Sermon.

I Congratulate you my hearers on the present joyful occasion.

Few Countries have experienced more or greater changes, especially for the last twenty years, than our own. Clouds and darkness have often overshadowed our political Hemisphere; they have been constantly dispersed by the Providence of Go, and what instance of this nature taken in connection with the general prosperity of our States at the present period, has induced our supreme executive Magistrate to invite us to assemble this day, and in our respective places of worship, unitedly to ascribe thanksgiving and praise to the great and gracious Ruler of the world.

As adapted to our purpose, we shall improve those words of the prophet Daniel.

Daniel 2d chapter, 20th & 21ft Verses.

“Daniel answered and said, blessed be the name of God forever and ever; for wisdom and might are his, and he changeth the times and the seasons; he removeth Kings and setteth up Kings; he giveth wisdom unto the wise and knowledge unto them that know understanding.”

God had been graciously pleased in answer to his earnest prayers to reveal to the Prophet the interpretation of that mysterious dream which had greatly perplexed the mind of the King of Babylon, and the meaning of which he had fought from hi wise men in vain. This vision presented to the view of the Prophet such admirable changes in the kingdoms of this lower world as filled him with grateful astonishment. He saw mighty Empires gradually rising and declining in succession; and the events of each intimately connected with, and bringing forward an illustrious kingdom, small indeed in its commencement, but eventually embracing the world; superseding every other dominion; producing the greatest glory to God and happiness to man.

Full of this grand and pleasing prospect the Prophet expresses the feelings of a truly pious and devout heart in the sublime language of the text. “Blessed be the name of God, forever and ever, &c.”

We are not indulged as Daniel was with the visions of God, but when we reflect on past events, when we attend to the present circumstances of our Country and mark the many strong symptoms of her future greatness, may we not feel in a degree the same pleasing gratitude to Almighty Providence. And from the anticipation of the increasing prosperity and happiness of our country, adopt with great propriety the language of the Prophet. “Blessed be the name of God forever and ever; for wisdom and might are his, and he changeth the times and the seasons.”

Without a very minute to every part of the text the words lead us to observe,

1st. That National changes are under the direction of an infinitely wise and gracious Providence, “who changeth the times and the seasons; who removeth Kings and setteth up Kings.” To which we shall add,

2d. That a good government, such as our country now enjoys, is an invaluable national blessing for which we owe the warmest gratitude to the Ruler of the world. We shall conclude with such remarks and exhortations as suit the occasion.

1st. Then we observe, that national changes are under the direction of an infinitely wise and gracious Providence. “He changeth the times, &c.”

If there is a God who ruleth and judgeth in the world he must respect those large portions of the human race which constitute the distinct nations of the earth. If individuals nay, even the falling sparrow is an object of his attention, much more will he attend to those great national changes with which the welfare and happiness of millions of his rational creatures are closely connected.

But however national changes may be ascribed to the providence of God, there are certain principles in nature, agreeably to which they are generally produced and regulated.–Thus different forms of Government may be traced to the natural character and passions of men, operating according to the circumstances in which they are placed, as the prosperity and decline of particular nations may with equal certainty be derived from their moral character.

To reverence old age; to respect a father, are dictates of nature. Hence arose the most ancient of all governments the Patriarchal; the only government, probably, which existed previously to the general deluge–when the long-lived father, many centuries before his death might find himself the natural ruler of a nation more numerous than any one now inhabiting the face of the earth.

This species of government continued after the deluge in the Hebrew Patriarchs. Abraham was distinguished in his character. It is indeed common to all mankind in their most simple and unimproved state, who generally unite in bestowing the honors and devolving the weight of government on those who are supposed to have derived wisdom from age and experience.

But this kind of government is incompatible with that insatiable desire of power and property, which is the certain consequence of an improved state of society, or of what is called civilization, which by extending our views and enlarging the sphere of our enjoyments, supplies fuel to the passions of the human heart.

Nimrod began the race of Monarchs. He founded the first great Empire recorded in history. From the concise character given in scripture of this founder of Monarchy, he appears to have been bold, enterprising, but turbulent man, who probably united artifice with strength in establishing his despotism. His empire lasted for many ages; but for many ages it has been so perfectly destroyed that the situation of its vast capitol Ninevah cannot be determined, even from its ruins. Thus transient is the glory of the world!

Monarchy always has been, and is to this day, the most prevalent form of government among mankind. Shall we infer from thence that it is best adapted to human nature, and most conducive to peace, order and the general good of society? The inference would be false, and might as well be applied to any other effect of the restless passions of men, which are not governed by a view to the general good, but aim at their own gratification.

Could we indeed be sure of wisdom and goodness in the Monarch, reason would prefer the uniformity of an individual ruler, after the example of the Government of the Universe. But when we consider the weakness and depravity of human nature, and the very critical situation of the man vested with sovereign rule, it appears to be folly in the extreme for a people to subject themselves to the caprice of a man, unless he is something more than we have a right to expect from humanity; will be dazzled with his exaltation; forget himself, give loose to his passions and become the scourge of those who have foolishly trusted themselves to his power.

It is surprising how abject the minds of men may be rendered by a long course of slavery. However, in some instances, oppression has produced proper resentment, injured nations have been roused; have felt their own weight; resolved to vindicate their natural rights; and to throw the yoke of oppression from their weary necks. But too often alas! They have been intercepted by the pride and artifice of their popular leaders, who have abused the confidence which the people have reposed in them, to accomplish their own wicked purpose, transferring the sovereignty from the Monarch to themselves. In consequence of which the people have only exchanged one tyrant for another, or for many. Multiplying their burdens in proportion as they have increased the number of their rulers. In the same proportion strengthening the chains of their slavery and lessening the probability of obtaining that freedom which was the object of their wishes.

But to the honor of human nature, this has not always been the case. People have in some instances found leaders to conduct them through such revolutions, who, to consummate wisdom, firmness, and perseverance, have added the greatest moderation; and who, like the Deity, have estimated their glory from the happiness which they have procured for others. Who, the conflict being over, have retired to enjoy in the bosom of peace, the affection of their fellow citizens, and the blessings with which they have been instrumental of enriching their country, by exposing themselves to the danger and toils of war.

Such to the praise of Almighty God be it mentioned, has been the case with United America; in consequence of which, she had the almost unexampled happiness of forming a constitution of government for herself; the production of the united wisdom of her chosen sons, and the most invaluable blessing, of a temporal nature Heaven could bestow on our favored country.

As particular forms of government result from the natural character and passions of men, so the prosperity and decline of states may with still greater certainty be traced to the moral character of nations. The state of morals and religion, which we would always connect, is the natural pulse of a nation; which will invariably rise or fall as public virtue prevails or declines; it being an immutable maxim, that “righteousness exalteth a nation, but sin is a reproach to any people.”

It has been said indeed, that as in nature there is regular progress, increase and decline, so nations have their helpless infancy, active youth, vigorously manhood and feeble old age, followed with inevitable dissolution. But the simile, however beautiful, is far from being just. Nature is governed by fixed laws; agreeable to which changes take place with inevitable necessity; such as no power or wisdom of man can control. Thus what power has man either to shun the enfeebling effects of old age, or that death to which it certainly leads him. Whereas the prosperity or decline of nations depend on moral causes, which are always capable of being varied. In consequence of a change of character, or reformation in morals, a nation may be rescued from ruin, when in the most critical situation; this is precisely the language of God himself by the mouth of the Prophet Jeremiah. “At what instant I shall speak concerning a nation, or concerning a kingdom, to pluck up and to pull down and to destroy it; if that nation against whom I have pronounced turn from their evil, I will repent of the evil that I thought to do unto them.”

The decline of states then appears to be no further connected with their duration than as pride, luxury, and immorality, are too often the consequence of such duration; there are the seeds of national ruin; the diseases, which unless corrected, must terminate in the dissolution of the state. How powerful a motive in the breast of every lover of his country to stem the torrent of vice, by making every exertion in his power to promote Christianity, that divine religion, the progress of which, equally tends to advance the prosperity of nations, and the happiness of individuals.

We proceed to observe,

2dly. That a good government, such as our country now enjoys, is an invaluable blessing, for which we owe the warmest gratitude to the Ruler of the world.

If the great God changeth the times and season, removeth Kings and setteth up Kings, then the nation which has eminently experienced the changes here referred to, must consider her present happy government as a blessing for which she is peculiarly indebted to the good providence of God.

That good Government is of the greatest importance to national prosperity and happiness, is abundantly evident. The effect may be strikingly illustrated from what takes place in particular families, which may be considered as states in miniature. How wretched is the family where vice and folly preside, how happy where wisdom dwells with prudence, and both conspire to promote domestic order, prosperity and peace. With equal certainty does the folly or wisdom of government determine the condition of nations. When the righteous are in authority the people rejoice, but when the wicked bear rule the people mourn.

But are the United States thus happy in a good form of government wisely administered? Yes, this is the language of the present solemnity; it is for this we are invited to offer unto God thanksgiving. But in order to satisfy ourselves and to warm our hearts with gratitude on the occasion, let us take a country, compared with the governments of other countries, and our own situation at some former periods.

One great advantage which we enjoy both as united, and individual states is fixed forms of governments, concise and definite, which are, or may be in the hands of every citizen, and are easily understood. History furnishes nothing equal to this previous to the America revolution, what has taken place in France since, engages our devout wishes and fervent prayers; but we wait until time shall unfold the sequel. What was called the constitution of the ancient Grecian Republics, was too indefinite to deserve the name; it served to unite them against a foreign enemy, but left them to perpetual broils among themselves. The Roman republic was such in name rather than reality. In modern times while the greater part of the world is subjected to arbitrary rule, those nations which lay claim to fixed and liberal forms of government have derived them from incidents taking place at distant periods; they are the work of different hands, and are essentially deficient in uniformity of design and harmony of parts; are too complex and unconnected to afford either pleasure to those who contemplate, or security to those who possess them, they are not therefore to be compared with the beautiful temple of Liberty which has been erected in America; of which every part discovers unity of design, and adds strength and beauty to the whole.

In most government there is a competition between the rulers and the ruled; they are considered as having separate interests, not always consistent with each other. In the American constitutions this is effectually destroyed; the rulers and the ruled are the same; the people govern themselves; and the poorest freeman (and I would to God there were none but freemen in the United States) feels a conscious dignity, while he holds in his hand, on the day of election, his proportion of the government of his country. Suitably to estimate and wisely to improve this privilege, is the best security of public freedom. In fact, our government happily unites the two grand objects of all political institutions, freedom with energy.

When we look back on the history of our country, we may collect from thence many circumstances to strengthen our gratitude one the present occasion. At an early period after the settlement of our fathers in this country, an unhappy jealousy, excited by their rapid growth, took place in the breasts of the British rulers, and the American Colonies were suspected of entertaining a disposition to independence long before any such disposition existed. This produced continual efforts on the side of the British government to restrain, and on our side to preserve our civil liberties, till finally, an attempt to violate our charter, essentially to change our government, render us more dependent on Great Britain, and to tax us without our consent, led to the late revolution. In the progress of which we could mention many circumstances in our favor which approached nearly to miracle, and marked in the most striking manner, the interposition of divine Providence. But we must content ourselves with observing what we believe will be readily admitted, that scarcely an event took place, which however threatening at the times, did not eventually lead to the furtherance of our great design Independence and Peace.

After a long and painful struggle our views were accomplished, our independence was established, and we flattered ourselves that we might now enjoy, peaceably, the hard-earned fruits of our toils. But alas! Danger is often nearest when least expected. Never were the American States in a more critical situation than at the period now referred to.

The comparatively lax compact which had served to hold us together while pressed by a foreign enemy, soon appeared to be insufficient for that purpose when the pressure was taken off and the States were at peace. Congress wanted power and their laws energy; they could recommend, but could not enforce. All were not disposed to comply. We had contracted a debt, a revenue must be had and there appeared no other expedient for obtaining it but a direct tax levied by individual States. The taxes were heavy; many parts of the country were distressed; discontents arose; designing men took advantage of popular complaints, an insurrection was the consequence. But how admirable are the ways of Providence; instead of essentially injuring us, it terminated in the adoption of that constitution of government, in the happy effects of which, we this day rejoice, and may say with peculiar propriety, “blessed be the name of God, for ever and ever; for wisdom and might are his, and he changed the times and the seasons.”

If the excellency of any government may be estimated by the prosperity of the people who are under it; the general prosperity of all orders of men in the United States, will give to our government the loudest encomiums. And this, let me observe, extends to the administration, as well as to the constitutions of our government. Indeed, the admirable wisdom and prudence by which we have been conducted through the threatening appearances of a foreign war, and the alarming circumstances of a domestic insurrection, demand our warmest gratitude to our National Rulers in general, but especially to that venerable Father of his country, who has been raised up, qualified and supported by the Father of the Universe, to be her glory and to promote her happiness. But here let our gratitude and our praises terminate on Him “who giveth wisdom to the wise and knowledge unto them that know understanding.”

An Indian war seems to have been entailed on our country; it commenced early and has continued with little intermission, it recedes from us as our frontier extends. But we flatter ourselves that the wise and liberal policy adopted by our National Rulers, as it has nearly extinguished that war for the present, will prevent its ever being equally distressing in future, as in former periods.

We are not intimately acquainted with the circumstances of the late insurrection in Pennsylvania; it is sufficient to observe, that every man appeared to feel proper indignation at the wanton opposition to laws of our own making, in which, if there is anything oppressive, the means of redress are in our own hands.

The alertness with which everyone listened to, and obeyed the call of the President for suppressing the late insurrection, affords a pleasing evidence of the energy of our government, and of what is equally pleasing, that the people, though they differ in political opinions with respect to what is of less importance, are united in affection to their country, her constitution and laws, and are equally ready to defend them.

We mention, in the last place what is much to the honor of our government, that it does not invade the rights of conscience, nor profane Christianity, by undertaking to legislate for the kingdom of Christ, but allows every man to think and act for himself, with respect to that most interesting subject religion; for his errors in which, he can only be amenable at the bar of Jehovah. This is rendering to God the things that are God’s; and marks the progress of that light which the gospel was designed to diffuse on the world, and which, though it may be eclipsed in particular instances, will finally prevail to the production of universal knowledge, liberty, virtue, and happiness to man, and the greatest possible glory to its gracious Author.

We might here give a loose to our imaginations, and as Daniel did, anticipate the events of future ages. We may behold this extensive Continent filled with civilized inhabitants; vast cities adorned with the monuments of art and of industry, where now all is dreary wilderness; and what is still more pleasing, where now all is dreary wilderness; and what is still more pleasing, from the accomplishment of unfailing prophecies, a pure worship offered to the God of Heaven from countless millions of wise, virtuous, and happy people.

But what is more to our present purpose, is to inquire how we may secure to ourselves and transmit to our posterity, the public blessings which we now enjoy? Evidently by promoting the cause and interests of Christianity, which, in its progress, is equally productive of public and of personal happiness.

Particularly let me recommend a serious attention to domestic education. Families are the materials of which states are composed. The nurseries from which those must proceed, who are hereafter to adorn and enrich their country. As they are now formed, such will be their future growth. Let them be early taught to love their country, to respect her government and laws; to feel their obligations of gratitude to those who have been instrumental of procuring our public blessings. But above all to love and reverence the Author of their being, his word and worship. Thus will they be for a name and for a praise when we shall be numbered with the dead.

Cultivate a candid spirit where different political opinions are adopted. It is the spirit of party, and not party itself that injures society, and is therefore to be guarded against. Difference in political, as in religious opinions, is unavoidable, it can, indeed, hardly be considered as an evil in the present state of human nature; it only becomes such from the indulgence of a cruel, censorious spirit. When softened by candor, it answers valuable purposes, it affords exercise for the social affections; leads to inquiry and extends the field of knowledge. Candor does not imply instability; a man may be perfectly candid towards those who differ from him, and yet in his conduct steadily adhere to the dictates of his own mind. It is the bitterness and turbulence of party spirit which proves the bane of social peace, order and happiness. As we all need it in our turn, so should we be ready to the exercise of candor towards others. It gives dignity to our character as men, and is one good evidence in our favor as Christians. To be severe on ourselves, and candid towards others, is the perfection of the Christian character.

We are highly pleased to find that a candid spirit prevails at present in the French Republic. They already experience its happy effects, and we have no doubt of its being one means of conducting them to the accomplishment of their object, in the establishment of a wise, liberal and energetic government, under which, they and their posterity may be happy for ages to come.

Instead then of bigotry to our own opinions, as if we were the men, and wisdom must die with us; instead of indulging that party spirit which is indiscriminating as the tempest, relentless as death, and cruel as the grave, let us bear in mind that we are like those around us, weak and erring creatures, that confidence in our own opinions in disputable cases, is the result of pride and folly, the imputation of which, every man would wish to avoid; but which we cannot escape, except by cultivating that charity which thinketh no evil, is the cement of society, the best security of public peace, the bond of perfectness.

Before I conclude permit me to discharge the debt of gratitude which I owe to you. I thank you my dear people, for that liberality, candor and kindness which have marked your conduct towards me. Be assured that it is not in language to express the desire I feel, not of your approbation only, but of being instrumental of promoting your salvation and happiness.–Finally,

Let us rejoice, that “He who changeth the times and the seasons, removeth kings, and setteth up kings,” has established a kingdom which cannot be moved; which shall survive the extinction of every other dominion, and finally unite all nations in the knowledge of, and submission to the great Redeemer; to whom every knee shall bow. As subjects of this Universal Sovereign, we may anticipate the period when sin and death shall be abolished; righteousness and peace restored, and we ourselves may join with the redeemed world, in ascribing blessing, and honor, and glory, and power, to him that setteth on the throne, and to the Lamb, forever and ever,

AMEN

Samuel Stillman (1738-1807) was the pastor of a Baptist church on James Island, South Carolina beginning in 1759. He preached in various congregations in New Jersey for a time and was the pastor of a Baptist church in Boston (1765-1805). Stillman was a Boston city convention member, a convention that ratified the U.S. Constitution. This Thanksgiving sermon was preached in Boston on November 20, 1794.

Thoughts on the French Revolution.

A

Sermon

Delivered

November 20, 1794:

Being

The Day Of

Annual Thanksgiving.

By Samuel Stillman, D. D.
Pastor of the First Baptist Church in Boston.

A Sermon

Matthew XXXIV. 6, 7, 8.

And ye shall bear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.

For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.

It may be thought by some, that this passage is inapplicable to the present occasion. But, my brethren, we live in an age when it is strikingly exemplified. To endeavor to trace effects to their causes, and to account for the solemn state of things in the European world, its influence and issue, will be no improper employment for this day; because it will naturally bring into view abundant reasons of thanksgiving to God, who guides the affairs of empire.

The text is found in our blessed Lord’s conversation with his disciples, who struck with the magnificence of Solomon’s temple, invited his attention to it: to whom he said, See ye not all these things? Verily I say unto you, there shall not be left one stone upon another, that shall not be thrown down. This solemn declaration of an event so contrary to their expectations, excited to desire in them to be informed when it should happen. Tell us, say they, when shall these things be? And what shall be the sign of thy coming, and of the end of the world? And Jesus answered and said unto them, Take heed that no man deceive you. For many shall come in my name saying, I Am Christ; and shall deceive many. And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences: and earthquakes in divers places. All these are the beginnings of sorrows.

The text is a prediction of events, that were to befall the Jewish nation in the first instance; and may be divided into these two inquires:

I. On what does Christ found this declaration. Ye shall hear of wars and rumors of wars?

II. What does he mean by this saying, see that ye be not troubled?–

I. On what does Christ found this declaration, Ye shall hear of wars and rumors of wars?

It is founded on his foreknowledge. In him dwelt all the fullness of the Godhead bodily: hence he thought it no robbery to be equal with God. As such, at one glance he foresaw all those events, that would take place from the beginning to the end of time. In the concise but expressive language of inspiration it is said, He sees the end from the beginning.

Peter ascribes omniscience to Christ: Lord, said he, though knowest all things; thou knowest that I love thee. His heart, but this confession, lay open to the Son of God. If his, then the heart of every other man. To know the heart is a divine prerogative.

Jesus Christ, who was in the bosom of the Father from eternity, and possessed the same nature with him, perfectly understood the whole economy of Providence, consequently those event that would befall the Jewish people.

This prophecy was literally accomplished: for horrid wars preceded the destruction of the city Jerusalem; which are mentioned by Josephus. During the siege of the city by the Roman army, thousands were slain. Several times did they groan under the dreadful calamities of civil war. These, however, were but the beginning of sorrows, compared with the evils that have befallen them since their dispersion. In the prospect of which our blessed Lord thus laments; O Jerusalem, Jerusalem, though that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not. Behold your house is left unto you desolate.

This declaration was also founded on our Lord’s knowledge of the depravity of the human heart. He knew what was in man, and needed not that any man should teach him. From within, said he, out of the heart of man, proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. Matt. XV. 19.

He also perfectly knew how that depravity would operate, or what events would arise out of it. Depravity in man is the fruitful source of evils in the world. From whence come wars and fightings among you? Says James; come they not hence even of your lusts, which war in your members?

In the front of the degrading catalogue I place ambition as a principal; which involves pride and a spirit of revenge. An ambitious man is insatiable in his desires for honor and power; and generally artful and determined in his attempts to acquire them; and implacable in his resentments in case of disappointment. Ambition has slain its ten thousands. In the small, and in the great world, it hath done unspeakable mischiefs. Its influence is evident on individuals, in families, in religion and government.

Individuals in general are anxious to excel; hence the competition we see among persons of the same, as well as of different professions. From this source ariseth also a spirit of resentment against those, who treat them contrary to the opinion they have of their own merit. Hence come contentions and every evil work.

One person of this restless temper in a family, is capable of destroying all its happiness by a haughty and overbearing conduct; and a readiness to resent every supposed neglect.

Ambition is too frequently apparent among men who profess a friendship for religion; yet religion enforces the necessity of the deepest humility. Even the immediate disciples of Christ disputed who should be the greatest. From this spirit, so contrary to the gospel, have arisen persecutions and martyrdoms.

Had mankind in general, and Christians in particular, been willing to allow to others the liberty they take, of thinking for themselves, these horrid scenes would not have taken place. But they have strangely and unreasonably imagined, in many instances, that they only have this right. Hence the frequent attempts that have been made by the civil magistrate, in countries where Christianity is established by law, to check by force the growth of opinions contrary to his own.

In government it is perpetually at work, having full scope for its baneful influence. In this instance it has often appeared as a monster with a thousand heads.

Though a republican form of government, in the opinion of the preacher, is the best calculated to promote the freedom and happiness of the people, there always will be found men of boundless ambition, who become heads of parties, and spare no pains to get into place. One circumstance is sufficient to be mentioned here, which all men must acknowledge, and that is, the competition there continually is, between them who are in, and them who are out of office. They who are in wish to keep in, and they who are out to get in: hence the contest that often happens, and the ungenerous attacks that are frequently made on personal characters, with a design of injuring them in the public opinion.

The best of men and measures are often treated with the greatest severity, in order to promote the designs of certain ambitious men. But while human nature remains in its present state of imperfection, the great body of the people should act with caution: their political salvation, under God, depends on themselves. It has often happened, that the men who have made the highest pretensions to patriotism, have been the most ambitious in heart.

In a monarchical government, where the supreme power is vested in an individual under certain limitations, this vice will exert itself. The various expensive appendages of royalty are food for an ambitious mind. The prince feels his importance, and is tenacious of his prerogative; and there always will be men enough, who surround his person, to flatter his pride and to oppress the people. The number of these sycophants is easily increased by places and pensions; till finally the best form of government, in its principles or administration, becomes corrupt.

The people groan under the yoke, complain and remonstrate without effect; for a venal majority are always ready to support the measures of the prince. At length matters become desperate; government is opposed by force of arms, many lives are lost in the conflict, and a revolution takes place. Hence the revolution in England, headed by the Prince of Orange–Hence too the revolution in America, with an excellent band of patriots, and our immortal WASHINGTON at its head.

Permit me to declare, my brethren, that I bless God he ordered me into existence at a period, which gave me an opportunity of observing the origin, progress and glorious issue of my country’s contest with her oppressors. She is free, happy and independent. Let the people praise thee, O Lord; let all the people praise thee!–the snare is broken, and we are escaped.–This is the Lord’s doing, and is marvelous in our eyes.

To return. What man can look into the present state of Poland without a mixture of grief and indignation, while he beholds that unfortunate people deprived of their liberties, and their country divided between the Empress of Russia and the King of Prussia? But they bravely struggle: and every friend to the freedom of mankind will wish them success.

It we look into France, whose present condition engages the attention of the world, we shall learn awful lessons of pride, ambition and cruelty.

To investigate the dealings of Providence toward that great nation, may tend to throw light on their present state, and help us to ascertain the reason why God contendeth with them.

The events that have taken place in France are very different in their nature. Some of them are pleasing, others painful–Some we approve, others we condemn. We highly applaud the principles of the revolution, and the noble opposition of that nation to civil and ecclesiastical tyranny. But we are obliged to censure and lament their sanguinary measures, their numerous executions, their rejection of religion, and the fluctuating state of their politics.

Sensible and dispassionate men will distinguish the good from the bad, and neither approve nor condemn in the gross. Rather they will make up their judgment with that caution, which ariseth from a consideration of the distance at which they are from the scene of action, and the misrepresentations which commonly attend such times of confusion.

Persons in every country, who are opposed to the French revolution, perpetually hold up to view their cruelty, irreligion and instability; and on the account of these condemn the whole. But this conduct is very unreasonable, and creates a suspicion, that they are in heart unfriendly to the liberties of mankind. This is the counterpart of that conduct which we Americans experienced during the revolution in our own country.

In France, “the passions of men have been enraged,” says one, “and, in the paroxysm of resentment, fear and despair, the best of causes, the cause of liberty, has been stained by the commission of crimes which afflict a great majority of their own nation, and all the genuine friends of liberty and justice through the world. None can contemplate them but with the keenest anguish, except those who are watching for occasions to slander all who resist oppressors.”

“There is no nation existing which, first and last, has produced such a number of faithful witnesses against papal corruptions and tyrannies, as France. No people have so long a lift of martyrs and confessors to show, as the Protestants of that country; and there is no royal family in Europe which has shed, in the support of Popery, half the blood which the Capets have shed. They slew above a million of Waldenses and Albigenses, who bore testimony against the corruptions and usurpations of Rome.–Who set on foot, and headed the executioners of the massacre of Bartholomew, which lasted seven days, and in which, some say, near fifty thousand Protestants were murdered in Paris, and twenty thousand more in the provinces? The royal monsters of France. A massacre this, in which neither age nor sex, nor even women with child, were spared; for the butchers had received orders to slaughter all, even babes at the breast, if they belonged to Protestants. The king himself stood at the windows of his palace, endeavoring to shoot those who fled, and crying to their pursuers, Kill ‘em, kill ‘em. For this massacre public rejoicings were made at Rome, and in other Catholic countries. Unnumbered thousands of Protestants were slain in the civil wars of France, for their attachment to their principles.”

It is impossible, in the time allowed for the present service, to recount the horrid cruelties that were inflicted on the Protestants, upon the revocation of the edict of Nantz by Louis XIV.

“He it was,” says the same writer, “who gave the death-wound to the civil liberties of France, by taking from the parliaments all remaining power, and from France every shadow of freedom. Their ancient constitution had been long impairing. It was undermined by the long impairing. It was undermined by the crafty Lewis XI. and had been nearly swept away by the daring and sanguinary councils of Richelieu under Lewis XIII. The assembly of the states had been diffused ever since the beginning of this monarch’s reign. The last time of its meeting was in the year 1614. But all civil liberty did not then expire. Its complete extinction was left for this tyrant, Lewis XIV. From his days to the time of the revolution 1789, the people were strangers to both civil and religious liberty. The same system of oppression was pursued, though not always to the same length; the same tyrannic laws continued to force, and were exercised whenever the king or his courtiers conceived it necessary for the promotion of their measures. The late banishments and imprisonments of the members of the parliament of Paris, for refusing to register those loans (because they thought them oppressive to the people) which the court demanded, are in every one’s memory;” and may be though to have hastened the down fall of that unfortunate prince, Lewis XVI.

The Bastille, that engine of horrors and misery, which no language can fully describe, continued during this reign; in which numbers of unhappy victims to despotism had been confined for years, and some of them died in their chains.

In all these banishments and murders of the tens of thousands, who fell in the cause of civil and religious liberty in France, “what Protestant nation ever did anything worth calling an exertion in their favor? Not one! When an opportunity offered for doing something for them, at the peace of Ryswick in 1697, and again in 1741, at which time four hundred were still groaning on board the galleys, or perishing in dungeons, there was not one stipulation in their favor! But the fall of this tyranny which inflicted these enormities, produces a shock which is felt from one end of the earth to the other.” And European princes, in dreadful combination, fly to arms to restore the French monarchy, or punish the nation; and by interfering with their internal affairs, with which they had no right to meddle, have become accessary to many of the horrors that attend the revolution.

Whose heart does not bleed this day at the recollection of the miseries, which the Protestants and people of France have suffered, for many centuries, under despotic and cruel princes, nobles and priests!

But, my hearers, there is a God who judgeth in the earth. Though he bear long with such awful crimes, he will not bear always. He is now making inquisition for blood. The following words of john the divine are applicable in this case; Thou are righteous, O Lord–they have shed the blood of saints and prophets, and though hast given them blood to drink, for they are worthy. Rev. xvi. 5, 6. Amidst the distresses of the scene, let us not however forget the providence of God. Not a sparrow falls to the ground without his knowledge.

For many ages, Protestants have been praying for the downfall of Popery. Jehovah is now accomplishing that great event, but with circumstances that wound our feelings. Yet his language to us is, Be still and know that I am God–I will be exalted among the heathen: I will be exalted in the earth. He is doing terrible things in righteousness.

The kingdom of France hath been for many centuries, a very important pillar of Popery. And her kings, nobles and priests have been impiously combined against the civil and religious liberties of the people. But their judgment hath come upon them as in one day. On them have the calamities of the times fallen with peculiar weight, even to their utter extirpation.

In Rev. xi. 13. we read, And the same hour there was a great earthquake; meaning great changes and convulsions among the people–and the tenth part of the city fell. That is, I support of the Papacy was lost by her. And in the earthquake were slain of men seven thousand names of men. In the original it is, seven thousand names of men; meaning all their dignified titles and orders of nobility. This has been literally accomplished in the revolution in France, by the demolition of titles and privileged orders. Citizen is their universal appellation, and Liberty and Equality their national motto. They do not mean an equality of property, abilities or influence, but of rights: It is a political equality; and is well expressed in the bill of rights of this Commonwealth–“All men are born free and equal.”

Remarkable are the words of Peter Jurieu, as French Protestant minister, written by him above a hundred years ago. He says, “The tenth part of the city which here fell, will at some future time appear to be the kingdom of France, where a revolution will take place about the year 1785, and a separation from the Papacy follow; when the names of monks and nuns, of Carmelites, Augustines, Dominicans, &c. shall perish forever; and all these vain titles, and armorial bearings, which serve for ornament and pride, shall vanish; and brotherly love make all men equal. Not that there shall be no distinctions, for it is not a kingdom of anarchy, but government shall be without pride and insolence, without tyranny and violence, and subjects shall obey their governors with a humble spirit. And all this cannot be brought about without confusion and tumult. The popish empire cannot fall but it must cause blood and a mighty noise.”

The following extracts from Dr. Goodwin’s exposition of the Revelation, who wrote one hundred and fifty years ago, merit your attention–“The saints and churches of France, God has made a wonder to me in all his proceedings towards them, first and last; and there would seem some great and special honor reserved for them yet at the last; for it is certain that the first light of the gospel, by that first second angel’s preaching in chap. xiv. (which laid the foundation of antichrist’s ruin) was out from among them, and they bore and underwent the great heat of persecution, which was a great, if not greater than any since–And so as that kingdom had the first great stroke, so now it should have the honor of having the last great stroke in the ruin of Rome.”

In his 5th sect. on Rev. xi. he says, “By the earthquake here is meant a great concussion or shaking of states, politic or ecclesiastical. The effect of this earthquake and the fall of this tenth part of the city, is killing seven thousand names of men. Now by men of name in scripture are meant men of title, office and dignity. As in Corah’s conspiracy, so here, a civil punishment falls upon these. For having killed the witnesses, themselves are to be killed (haply) by being bereft of their names and titles, which are to be rooted out forever, and condemned to perpetual forgetfulness.”

Whether this prophecy in Rev. xi. 13. was designed by the Holy Ghost to set forth the present events in France or not, it appears from what precedes, to be capable of a very easy accommodation to them.

Several circumstances in the French revolution are really astonishing. That twenty-five millions of people, devout admirers of kings, and dupes to a crafty and avaricious priesthood, should suddenly reject both, was not to be expected according to the common course of things. That they should be able to maintain their ground against all their internal enemies, and a most formidable combination of the European powers, is surprising; and much more so that they should be victorious in almost every quarter. I pray God that they may know when and where to stop. That they should have passed at once from the greatest religious superstition, to a rejection of all religion, is a very strange and serious event. How far this is the case of the great body of the people of France, we cannot determine, not having the necessary information. We rejoice however to find, according to the latest intelligence, that their leading men are returning to the principles of justice and moderation, and a professed belief of natural religion. Every good man will most earnestly pray, that they may soon embrace the whole gospel of Christ.

Their new calendar has a natural tendency to abolish the Lord’s day; and most important institution of Christianity. Yet I humbly conceive that this strange circumstance, however dark it may appear to us, will be overruled for good. It is not reasonable to suppose, that it will tend to obliterate from the minds of the people, especially children and youth, every idea of saints days, feasts and fasts, &c. which make a great part of the superstition of the Romish church? Succeeding generations will be without any knowledge of these follies of their ancestors, unless their ancient calendar should be preserved. If so, it will help on the downfall of antichrist.

If it should be said, that with the destruction of the Romish superstition, the people will be in danger of losing the Lord’s day, and its religious institutions, I answer–The Bible, the source of a Christian’s knowledge, is carefully preserved in France; and religious worship kept up on that sacred day as usual, by a number of churches of different denominations of Christians. By whom Christianity and its important institutions will, no doubt, be preserved. This was the case in their hottest days of persecution, though in a private manner, and will doubtless be the case now, seeing every man has full liberty to worship God according to the dictates of his conscience.

II. Let us now inquire, what our Lord means by this saying, See that ye be not troubled: for all these things must come to pass, but the end it not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.

Most certainly he who hath taught us, both by precept and example, to pity the distressed, and to lessen as much as possible the miseries of mankind, could not mean to teach his disciples to be unaffected with the calamities, that, in a short time, were to overwhelm the Jewish nation; nor us to be unconcerned at the distresses of our fellow-men.

Shall we hear of the horrors of war–of garments rolled in blood–of countries depopulated and laid waste–of the thousands who have been slaughtered during the present contest in Europe–of the miseries that accompany famines, pestilences and earthquakes–and not be troubled? It cannot be.

Perhaps the meanings of Christ is, Be not discouraged, or through fear, hindered from the faithful discharge of your duty, in preaching the gospel. Or, Be not troubled as though these dark and calamitous events were undirected. The government, as if he had said, is on my shoulders; I do my pleasure in the armies of heaven, and among the inhabitants of the earth. These things must come to pass, as punishments of nations for national crimes.

But the end is not yet–that is, the end of Jewish sufferings. For greater calamities did come upon that people for their unbelief, and rejection of the Messiah; calamities which bid defiance to description.

But the text is not to be confined to them; it has respect to the world in general, and emphatically describes its present state.

I pass now to the conclusion of the discourse.

We live, my brethren, in an interesting period of time. God is doing wonders among the nations of the earth. He rolls on, in quick succession, events that justly astonish us.

What the issue of these things will be, is the anxious inquiry of many worthy persons; concerning which give me leave to hazard a probable conjecture.

The present war in Europe is a war of kings against the people, of power against opinion. Power must be supported by fleets and armies; these cost immense sums of money. Should the war continue long, all the resources of the nations engaged in it will be exhausted, and necessity force them to terms of accommodation. But opinion is easily propagated, and can never be conquered by power. It has already passed from America to France, and pervaded the millions of its inhabitants; who have risen in a mass to oppose those powers, that are at war against their opinion of the rights of men. In Poland it prevails, and is, beyond doubt, secretly spreading among different and distant nations. If so, the probability is, that the great majority of the people, at a favorable moment, will join in the general cause against oppressors, and not only France, but all mankind finally be free.

Should this be the case, religious liberty will not be forgotten. We see in France, even in their present condition, that every man is at liberty to worship God according to his conscience. Hence we conclude, or are willing to believe, that when mankind cease to be agitated by wars and oppression, they will be convinced that they cannot live and be happy without religion. Hence will arise a spirit of inquiry, and at least a readiness to encourage it as good for the state. At the same time good men, who love the cause of Christ, will use all their influence to check, by example and instruction, the progress of vice and infidelity, and to convert mankind to the truth as it is in Jesus.–But most of all do we expect this glorious event, from the full persuasion that the cause is Christ’s; and that he will accompany the dispensation of the gospel with his special influence, as he did in the first ages of Christianity; when the difficulties it had to encounter, were greater than they will probably be at any future period.

Human nature is universally the same; men have consciences. And when religious truths are proposed to their consideration, said to be calculated to make them happy here, and hereafter, is it not probable they will listen to them, and numbers of them be turned from darkness to light? Man is a rational and inquisitive being; he wishes to be happy, but is taught by experience and facts, that this is not his rest. He knows he must die, and cannot help being concerned about his future well-being. The gospel then is excellently adapted to his condition is a sinner, and a dying man, because it brings life and immortality to light. This then is not conjecture, but a certain truth founded on the testimony of God, That the knowledge of the Lord shall ultimately cover the earth as the waters do the sea. Even so, Lord Jesus, come quickly.

Let us give glory to God, my brethren, that we enjoy this gospel, and its various important institutions; and study to improve them in a proper manner.

Let us bless the Lord this day for our happy condition as a people. While wars distract and depopulate Europe, and the wrath of man spreads desolations far and wide, we have peace. At the same time we sincerely lament those circumstances that damp the joy of the day. The Indian war creates extreme distresses to the inhabitants of our frontiers. Even here the prospect brightens, in the late success of our arms. It is the wish of every benevolent man, that this victory may issue in peace with these sons of the wilderness; and that they and we may here after dwell together as brethren, on terms of reciprocal advantage.

The western insurrection gives pain. How astonishing it is, that men should be so lost to all regard to themselves, to the government that protects them, and to the order and happiness of society, as to oppose, by an appeal to arms, a law which has been sanctioned by the majority of the people, or their representatives in Congress. This painful event hath, however, tended to display the energy of government and the excellency of our executive, in the methods that have been taken first to conciliate, and case of failure, to subdue the insurgents: also the determined spirit of our fellow-citizens to support the laws of the Union.

Let us unite in giving glory to God for our Federal Government, which hath already raised the United States to wealth and eminence. The experiment hath realized the expectations of its warmest friends, and is calculated to silence gainsayers. Our prosperity as a people cannot be denied, notwithstanding the depredations that have been committed on our commerce by the power at war, especially by the rapacity of Great-Britain.

We will bless the Lord that our land hath yielded her increase, and the people have enjoyed a remarkable share of health through the year; while fatal illness has swept off great numbers of our fellow-citizens in other parts of the Union, which we sincerely lament. But so many are the blessings conferred upon us by a kind Providence, that if we would attempt to speak of them, they are more than can be numbered

In fine.–Let love and friendship abound amidst our different political opinions. We should studiously guard against misrepresenting one another; which is too often done by men of warm passions. It ought not to be said, That the friends of the French revolution approve of all the circumstances attending it. they love the cause of liberty, and wish its universal triumph, but lament every event that checks its progress and injures its reputation.

On the other hand, let not the warm friends of the French nation, accuse their fellow-citizens of being enemies to liberty in general, who, in the warmth of their zeal for humane and moderate measures, have said some very severe and improper things against that people. If the citizens, thus opposed to each other, were to think coolly upon the subject, I flatter myself, they would unite in approving the principles of the French revolution, and in condemning every abuse of them.

Our beloved President does not hesitate to call the French republic, “The great and good friend and ally of the United States.: “It was some time (says he) before a character could be obtained, worthy of the high office of expressing the attachment of the United States to the happiness of our allies, and drawing closer the band of our friendship.–I beseech you therefore, to give full credence to whatever he shall say to you on the part of the United States, and most of all, when he shall assure you, THAT YOUR PROSPERITY IS AN OBJECT OF OUR AFFECTION.

I am confident, my brethren, you heartily approve of these expressions of attachment to that nation, who fought by your side, and assisted you in securing your freedom and independence; and who are at this moment engaged in a most important contest, in the issue of which all mankind are interested. May Almighty God make them glad according to the days wherein he hath afflicted them, and the years wherein they have seen evil; and cause these great events among the nations, to terminate in the universal establishment of the rights of man, and the peaceful kingdom of Jesus Christ. And let all the people say, AMEN.

Joseph Lathrop (1731-1820) Biography:

Lathrop was born in Norwich, Connecticut. After graduating from Yale, he took a teaching position at a grammar school in Springfield, Massachusetts, where he also began studying theology. Two years after leaving Yale, he was ordained as the pastor of the Congregational Church in West Springfield, Massachusetts. He remained there until his death in 1820, in the 65^th year of his ministry. During his career, he was awarded a Doctor of Divinity from both Yale and Harvard. He was even offered the Professorship of Divinity at Yale, but he declined the offer. Many of his sermons were published in a seven-volume set over the course of twenty-five years.

The following sermon was preached by Lathrop on July 4, 1794 in Massachusetts.

THE HAPPINESS

OF

A FREE GOVERNMENT,

AND

THE MEANS OF PRESERVING IT:

ILLUSTRATED IN A

S E R M O N,

Delivered in West Springfield,

On JULY 4^TH, 1794,

IN COMMEMORATION OF

AMERICAN INDEPENDENCE!

By JOSEPH LATHROP, D. D.

Published at the desire of the Hearers

THE HAPPINESS
Of a
FREE GOVERNMENT, & c.

JEREMIAH, XXX 21.
THEIR NOBLES SHALL BE OF THEMSELVES, AND THEIR GOVERNOR SHALL PROCEED FROM THE MIDST OF THEM.

Among the various forms of civil government, which exist in the world, monarchy is the most common; and yet, in theory, it appears the most irrational.  That a people should resign their persons and properties to the arbitrary disposal of a single man, without any regard to natural or moral qualities as he may happen to offer himself in the line of hereditary succession, seems incredible in the speculation, but is realized in fact.

From the prevalence of monarchy, some have inferred, that this form must be most agreeable to reason, and most conducive to social happiness. And will they also say, that the worship of idols is the most rational and edifying devotion; and that vice is better adapted than virtue, to the general good?  These, as well as monarchy, have in have in all ages been common.

Monarchy has taken place from various causes; and these not the most virtuous; such as conquest, usurpation, gradual encroachment, the secret combination of a few against the credulous, unsuspecting multitude.  From its general prevalence arises another cause for its continuance and increase, which is precedent and example.  The Jews were fond of monarchy, for the same reason that they were fond of idolatry.  They would be like the nations round about them.

We are informed of only one government, which was framed under the immediate direction of heaven; and this was a republic.  Monarchy was permitted, but never was instituted, by divine authority.  The Jews had it, because they would have it.  God prescribed for them a better government.  The form which he prescribed was well adapted to their genius and circumstances; and, in its fundamental principles, was equally suitable for any other people.  Among the privileges secured to them by their constitution, there was one, which might be considered as the foundation of all the rest; and is indeed, the basis of all free government—That their Rulers should be chosen by, and from among themselves.

Moses was immediately ordained by God to lead the people of Israel out of Egypt, and to communicate to them the divine ordinances and laws.  But he claimed no authority to command them until by exhibiting evidence of his divine commission, he had obtained their consent to follow him.  Much less did he claim for his family an hereditary jurisdiction over them.  When he found the burden the burden of government too heavy, for him to sustain alone, he laid the case before the people.  He never presumed, of his own prerogative, to create officers under him; but he proposed to them, that they should choose proper persons to assist him. He said to them, “Take wise men and understanding and known among your tribes; and I will make them rulers over you”.  They approved and adopted the proposal.  They answered, “The thing which thou hast spoken is good for us to do.”  The people were to choose the men, and present them to Moses; and he, as God’s minister, was to instruct them in their duty and give them their charge.

God foreseeing, that in process of time, they would incline to a kingly government, expressly provides that their king should be one of their brethren.  Moses says, “When that art came into the land, which he Lord thy God giveth thee, and shalt dwell therein, and shalt say, I will have a king over me, like as all the nations, which are about me; Thou shalt, in any wise, set him king over thee, whom the Lord shall choose; One from among thy brethren shalt thou set king over thee; thou mayst not set a stranger over thee, who is not thy brother.”  Again he says to the people, “Judges and officers shalt thou make thee in all thy gates; and they shall judge the people with just judgement.”

Joshua was nominated by Moses to be his successor.  And tho’ this nomination was by the special command of God; yet, before Joshua entered upon his office, he was presented to the whole congregation of Israel that they might acknowledge him; and he received a charge in their fight, that they might be obedient.

The Judges, or Governors, who ruled Israel after the demise of Joshua, took upon them the powers of government, not by their own motion, but by the invitation of the people; as appears from the case of Jeptha, who, being requested by the elders of Gilead to take the command of any army and fight against the Ammonites, accepted the post, on condition, that, if he prevailed, he should be their head.  And accordingly the elders and the people made him head and captain over them.

When the form of Government was changed, in that time of Samuel, from a judicial, to a monarchial, it was at the request of the people.  Samuel remonstrated against the proposed change, as what would be fatal to their liberties.  They persisted in their resolution.  Samuel yielded to it, and, by divine direction, anointed Saul to reign over them.  The prophet says, “God gave them a king in his anger.” But Saul, after his unction remained in his private station, until the people assembled, and in a formal manner, made him their king.

Saul, by his misconduct, alienated his subjects, and forfeited the kingdom.  David, by God’s command, was anointed to succeed him.  But David lived in his former capacity, until the men of Judah came, and anointed him king over them.  Their example was afterward followed by the other tribes.

After the death of Solomon, all Israel came together, to make his son Rehoboam king.  He had no hereditary right, or divine appointment, which would warrant his assumption of kingly power, without the national consent.  The people stated the terms on which they would serve him.  The young prince, fired with ambition, despised the advice of his aged counselors, and consulted with the young men, what answer to return.  They gave him such advice as heir high notions of government dictated.  It corresponded with his own pride and vanity.  He answered the people haughtily, and threatened to rule them with severity.  Thus he thought to intimidate them into submission.

The nation had not lost the spirit of liberty.  Ten tribes revolted, and made a king of their own.  They are never blamed for the revolt.  On the contrary, when Rehoboam was raising an army to reduce him, he was by a prophet ordered to desist, because the revolution was from God.

From these observations it appears, that the civil constitution, which God appointed for the Jewish nation, was designed and adapted to secure their liberty; and that any encroachment upon it warranted them to put the powers of government into new and better hands.  But what ought especially to be remarked, is, that their rulers were to be taken from among themselves, and appointed by general consent.  This consent was not always given by the whole nation assembled; but usually at least frequently, by the elders, and the heads of the families and tribes, who were deputed by the people to act for them.

In the time of the Babylonian captivity, their constitution was dissolved.  They subsisted as distinct people; but, being in the land and under the power of their enemies, they enjoyed nothing worthy of the name of government or liberty.

In the chapter, where our text is, God promises to restore them, from their present condition, to their ancient country and privileges. “I will save you from afar, and your children from the land of their captivity; and they shall return, and be in rest and quiet.” –“I will bring again the captivity of Jacob’s tents, and have mercy on his dwelling places. I will multiply them, and they shall not be few.”—“Their children shall be as aforetime, and their congregation shall be established before me, and I will punish them that oppress them.” i.e. I will restore their commonwealth to its ancient free and happy condition; and will punish he Assyrians their proud oppressors.  Accordingly the Assyrian empire was conquered by the Persians under Cyrus, about fifty years after the captivity began.  This revolution made way for the return of the Jews.  It is added, “Their Nobles shall be of themselves, and the governor shall proceed from the midst of them;’ as was the case in the first establishment of their commonwealth, and before their government had degenerated into monarchy.

Without recurring to the history of nations, we have good authority to say, that the happiness of a people, in their social and political capacity, greatly depends on their being governed by their brethren—by men freely chosen from among themselves.

The end of government is the general happiness.  It is not that a few may rit in affluence at the expense of the rest; but that all may enjoy equal security and liberty.  The idea of “many made for one,” is an “enormous faith.” “When the heart of the king, who fat on the throne, was lifted up above his brethren, he was not to prolong his days in his kingdom; neither he nor his children, in the midst of Israel.”

In a state of nature, one man has no authority over another—all are on a common level.  When the people, in a particular place, become numerous, it is necessary to associate for mutual assistance and defense.  Society cannot subsist without government, to restrain outrages, adjust differences, redress wrongs, protect the innocent, and encourage the virtuous.  In large societies, government cannot be perfectly democratical.  It cannot, in every part, be conducted by the whole body, without more expense and trouble, than is consistent with the common peace and happiness.  There must be some deputed to manage the public concerns.  The power committed to such, is for the common good.  This object will ordinarily be best understood, and most steadily pursued by rulers, who are chosen by the people, and from among themselves.

These are the soft competent judges of the abilities and circumstances of the people—their connections and dependences—how particular laws will operate—what arts and manufactures, what branches of commerce or agriculture it may be proper to encourage.  Being of the people, conversant among them, and connected with them, they can inform themselves of a variety of matters, necessary to the administration of government, with which a stranger must be unacquainted.

They will feel for the people as their friends and brethren.  They partake of the same genius, and are educated in the same manners.  Their interest is connected with that of the country.  Here they are to live and die, and here they are to leave their posterity.  Self love will prompt them to with their country’s prosperity, unless their minds are detached from it by foreign connection.

They are under special obligations to their country, because to her favor they owe their advancement and their prospects.

A people governed by their brethren have their privileges in their own hands.  They can put a check to growing aristocracy and despotism by a seasonable transfer of their important trusts.  In free states, power, at certain periods, reverts to the people, from whom it originated.  If they find, it has been abused and perverted, they can redress themselves by placing it in other hands.

In such states, rulers are bound by the laws which they enact, and are subject to the burdens which they impose.  They are responsible for their conduct; inferior officers to superior; these again to those, who are higher in the scale of government; and all in the last resort to the people.  This is a great security against abuse of power.

Besides; when the people have a voice in the appointment of their own rulers, it may be presumed, that, till a general corruption prevails, men of approved ability, virtue and integrity, will be raised to public honors. What motive, but their own good, can the people have in delegating power?  And to whom should they delegate it, but to those who will use it for this end?

A people under a free government will be happy, as long as they are virtuous and wise.  They may become vicious and corrupt.  They are then liable to be influenced by private connections, party spirit, bribery or flattery, promises or rewards, or the artifice and intrigue of crafty and designing men.

When this is the case, they give up their security, lose their liberty, and sink into slavery.

To frame and reform their own government, and to choose and change their own governors, is the natural right of mankind; but a right which few nations have the happiness to enjoy, or the boldness to claim.  These American states are now in the full possession and free exercise of this right; and may they ever have the wisdom to retain it.

We were once happy in connection with Britain.  The time came, when we found we could be happy in this connection no longer.  We then judged, that it ought to be dissolved, because the reason of it ceased.  We claimed an independent government, and heaven has supported our claim.

The past existence of the connection could be no reason for its future continuances after a separation appeared necessary to the increase of happiness, or the prevention of misery.  Every people have a right to be free—to judge of the proper means of securing their freedom—to determine when they ought to become independent of former connections—and to constitute for themselves such a government as they choose.

There is nothing in nature to fix perpetual and immutable boundaries to states; or to determine the period of union between the different parts of the same empire.  The only questions in such cases is, what will tend to the general happiness?  When a people withdraw from their ancient connection, they are to regard the general good; the peace and happiness of neighboring states, as well as their own.  Tho’ their own safety will be the primary object, the safety of others is not to be overlooked.  Benevolence is the principle, which ought to govern mankind, in their political, as well as private conduct.  But still every people must judge for themselves, what is right.  If neighboring states disapprove of the state newly constituted, or newly reformed; they may remonstrate; they may deny her the privilege of their trade, alliance and protection; they may withhold from her the positive benefits, which they grant to their friends, and which they once indulged to her; they may exclude her from all intercourse, and leave her to prove, by herself, the advantages of her independence, and of her chosen government: But they can have no right to make war upon her—to use actual force and violence—to spread destruction among her people, and desolation over her country, in order to reduce her to their will.  Such measures reason forbids: at such a scene humanity shudders.

The late British war against America, and the present war of the combined powers against France, are both wars against nature—against the common rights of mankind.  America has been happily successful; that France may be as successful, we have every motive to wish.  As liberty tends to happiness, benevolence will desire its propagation thro’ the world.  If the confederated kings should effect the conquest of France; may they not, with as fair a pretext; and will they not, with as warm a zeal, direct their power against these American states, and extinguish the flame of liberty, where it first was kindled?

We censure France for many excesses, which tarnish the glory of her revolution.  Perhaps in many instances, we censure her unjustly, for want of better information.  But whatever errors may attend her measures, her cause is just.  Whatever cruelties she may practice on her own citizens, American cannot tax her with defect of friendship or candor.  Her irregularities will not be justified; but perhaps they may, in some measure, be excused.  Her transition from slavery to liberty—from a dungeon to open day—from total blindness to perfect vision, was sudden and surprising.  As she is, at once, brought out of darkness into marvelous light; no wonder, if, for a moment, her organs are overpowered, and her reason disturbed.  By recollection and experience, she will soon recover herself, rectify her errors, and settle her government in tranquility and order.

We hope, the present conflict will issue in the increase of knowledge, and in the spread of liberty and happiness.  We hope the time is coming, when the kingdom of Christ will universally prevail, and the governments of the world will be framed according to its rational and benevolent pattern.  In his government, as administered on earth, there are no positive punishments.  Those which he has instituted are only negative, consisting in exclusion from the privileges of his church.  When his government shall be established, and his religion shall prevail through the world; there will be no war between nation and nation, for the adjustment of their claims, and no sanguinary penalties annexed to the violation of laws.  Deprivation of privileges is all the punishment, which will then be known.  Perhaps this is all that is really necessary, or can be fully justified now.

May this period be hastened.  May America, which has begun the work of political reformation, and has greatly liberalized her systems, and humanized her penal laws, still lead the way, till the glorious work shall be brought to its highest perfection.

This day completes the eighteenth year, since we renounced our subjection to foreign power, and assumed a national independence.  We are assembled to commemorate the important revolution.

The periodical commemoration of happy and interesting events is agreeable to the usage of nations, and justified by many institutions, which God made for his favored people.  The celebration of this Anniversary is of use, not only to awaken a grateful sense of God’s peculiar favor, but also to preserve the great principles of the revolution, and prevent an insensible declension into aristocracy.

Our government, in its principles, is perhaps sufficiently liberal and democratic for so large a people.  But all government tends to despotism.  Power, as well as property, has its temptations.  No man possesses so much of either, but that he is willing to acquire more.  There is the same reason, why a people should guard their public privileges, as why each man should guard his private property—the same reason, why they should inspect the conduct of their public servants to prevent encroachment, as why a merchant should watch over his clerk or factor to prevent embezzlement.

Our free government was a happy, but a costly purchase; let it not be lost by drowsy inattention, and implicit confidence.

How a free government may be preserved, is a just inquiry.

One thing necessary is frequent elections.  This is a right, which the people, by their constitution, have reserved to themselves, and which they ought to exercise with unremitting care.  No longer should the same persons be trusted with the powers of legislation, than while they appear to pursue the true interest of their constituents.  By attempts to violate the constitution, and invade the liberties of the people, they forfeit the public confidence.

Among a free people, power of any kind should never be committed to men, who are under a foreign influence, from whatever source that influence may arise.  Power in such hands, is power in the hands of foreigners.  And so far as this influence controls our government, we lose our independence.  Against this danger, the constitution which God framed for Israel, particularly guarded.  They might not take a stranger to rule over them.

Great care should be taken, that our rulers, especially our legislators, have not interest disconnected with, and opposite to, that of the people.  While they have only a common interest with their constituents, they will, for their own sakes, consult the general happiness.  When their interest becomes separate and independent, this security is lost; and it is indifferent, whether they proceed from the midst of us, or are sent us from another country.

To prevent a declension of government into aristocracy, the rewards for public services should be moderate—not so small as to be despised by men of ability, nor to large as to become an object of competition.  If compensations are immoderate, the easy acquisition of wealth, will either render the public servants too independent of, and indifferent to the people; or present too powerful temptations to luxury and dissipation.  In either case the public business will be neglected for the pursuits of avarice and pleasure.

It is pleaded, that by high rewards we shall command the services of our best men.  But our best men have other motives, and will be content with reasonable rewards.  We should be solicitous, not only to call good men into government, but to keep them, while they are there, as good as we found them.  It is unhappy, when we offer such temptations as corrupt the most virtuous.

If needless offices should be multiplied, and the public treasures dispersed in unmerited pensions, excessive salaries, and immoderate compensation; the liberties of the people will then be in danger.

The preservation of liberty depends much on a state of peace.  War will introduce a standing army, increase the number of dependents on government, and accumulate a public debt.  A large national debt tends to despotism.  It oppresses the people; affords pretexts for inventing new modes of taxation, and for opening new sources of revenue; gives opportunity for secret misapplications; and disunites the interest of the rulers from that of the people; For rulers will usually, in two great a proportion, become public creditors; and, being at the seat of government, or connected with those who are there, they can make their advantage by sudden changes, or perhaps effect sudden changes for their own advantage.  In any case, the interests of creditor and debtor are apt to interfere.  With a free people, the first object should be, to prevent a public debt.  When one is incurred from necessity, the next object should be, to extinguish it, as soon as the abilities of the people will permit.  Complete liberty, and an immense debt are incompatible.  A system which perpetuates the latter, annihilates the former.  Hence it follows, not only economy in government, but frugality among private citizens, is necessary to public liberty and happiness.  If the rulers of a young republic ape the grandeur, ostentation and parade of the corrupt and luxurious courts of ancient and opulent monarchies, they bring the people under a foreign influence of the worst kind—the influence of foreign vice.  Simple manners and frugal expenses are essential to republican liberty.  The Jews lost their freedom by a foolish fondness to be like the nations around them.

A republic, assiduously cultivating peace with the world, should, at the same time, assert her rights and support her dignity.  While she is careful not to intermeddle in foreign quarrels, nor to provoke a war by unjust aggressions; she should have spirit to resent, and fortitude to repel a daring injury.  There is a degree of tameness, which emboldens insults—a degree of passiveness, which invites and encourages war.  Little dependence is to e placed on the justice of foreign courts.  Every people must guard their own rights, keep themselves in a defensible state, and prevent, if possible, such gradual encroachments from envious powers, as shall deprive them of the means of self-defense.  An organized, well disciplined militia is a wise institution.  To such an institution a free people will readily submit; and the calls of government for the common defense they will promptly obey.

The freedom of election is a matter of essential importance.  Under such a happy constitution as ours, where the elective power is in the great body of the people, and the periods of election frequently return, direct bribery is not easily practiced.  There are other ways, however, in which the electors may be unduly biased.  The combinations of influential men to recommend and support certain candidates, may be as dangerous, as corruption itself.  The few who combine may have a particular design to serve; and, in some instances, it is possible, they may study rather to deceive, than inform the public mind.

Personal slanders, and infamous exhibitions, are always to be disapproved, as inconsistent with the freedom of parliamentary debate, and the purity of national manners.  You may hang or burn in effigy, or you may revile and proscribe in a gazette, an unworthy character; and you may do the same to a worthy character.  And, so far as you thus influence an election, you may prevent the choice of a good man, as well as a bad one.  To determine whether a man is worthy of our suffrages, we must enquire, whether he is a man of ability and information, of virtue, stability and firmness—of pure, republican principles—and whether his interest is united with that of his country.  Such a man, whatever aspersions may be cast upon him by political partisans, is worthy of our confidence.  Tho’ in particular instances, he may favor measures, which we had not previously expected, we are not hastily to reprobate his conduct; but to take time for examination; considering, that he may probably profess means of information, which have not reached to us.

An enlightened people will not easily be brought under despotism.  They will foresee and prevent the evil.  Great attention should therefore be paid to the education of youth, to the culture and diffusion of knowledge, and to the means of public information.

‘Righteousness exalts a nation.’ To preserve our liberty and independence, and to increase our importance and respectability, we must attend to the interest of virtue, as well as knowledge.  This we must promote in our private station, while we expect that our rulers pursue it in their larger sphere.  Industry, frugality, temperance, justice, benevolence and peaceableness, are virtues, in every nature, essential to the happiness of every community.  The promotion of these in smaller societies, will spread and strengthen their influence in the nation at large.

The celebration of this anniversary should be conducted in subservience to piety, benevolence, peace and good order.

While we address the great Governor of the universe, we should realize our dependence and obligations; and gratefully recognize he peculiar blessings and privileges flowing from that free and happy government, with which he has so graciously distinguished us.

When we sit down at the festive board, to participate in the bounties of  his providence, we should regard each other as brethren, members of the same great family, children of the same almighty parent, all united by common interest.  Feasting together is an act of fellowship: one design of it is to confirm the bond of brotherly union.

When we see so many of the respectable citizens of this town, assembled from every part of it, on the present occasion; we feel a peculiar pleasure in such a proof of the harmony of sentiment and affection still subsisting among us; and in the presage of its happy continuance.  And we anticipate the propriety, decency and order, with which all things will, this day, be conducted.

We sincerely thank the gentlemen from neighboring towns, for the testimony of friendship, with which they honor us; and for the unity of sentiment which they express, by assembling with us on this anniversary.  By their attendance the beauty of the scene is brightened, and the pleasure of the festivity is enlivened.

As this is the first solemnity of the kind ever celebrated in this town, we trust, it will be conducted in such a manner, that it may be reviewed by ourselves with sentiments of pleasure, and spoken of by all in terms of approbation.  We persuade ourselves, that nothing favoring of impiety will be heard, and nothing inconsistent with sobriety will be seen—that good humor, cheerfulness and friendship, will inspire every heart, glow in every countenance, and animate all our conversation—that when the festivity is closed, we shall retire without any transactions, which can be reflected on with pain, or spoken of to our reproach.

We live in a wonderful period—a period crowded with fast and interesting events.  In turning over the annals of history, we scarcely find a century, which exhibits such a variety of important scenes, as we have beheld within twenty years.  Here is a new empire founded in America; and established on the most liberal plan.  Here are fifteen distinct states, confederated under one general constitution, and each state possessing a constitution of her own—and all these deliberately formed, peaceably adopted, and cheerfully obeyed by the people.  We see this young empire growing, rising, spreading—and now embracing some respectable states, which, at birth of our independence, had not an existence. A revolution in one of the most respectable nations of Europe has surprised he world.  The unsullied rays of liberty, which first blazed in our hemisphere, have shot forth with amazing rapidity, and are now illuminating distant climes. Superstition, the support of despotism, is hastily retiring before the refulgent beams of truth; and, struck with the intolerable light, is seeking new retreats: Arts, manufactures, agriculture and the liberal sciences, are advancing.  New discoveries in the natural, and new improvements in the literary world, are making.  The rights of men, and the ends of government, are more and more understood.  The cause of righteousness is maintained, and the combinations of tyrants are frustrated.  Their thrones are tottering under them, and their crowns are trembling on their heads.

The day is coming, when liberty and peace shall bless the human race.  But previous to this, truth and virtue must prevail, and the religion of Jesus must govern men’s hearts. Then the horrors of war will cease, and the groans of slavery will no more be heard.  The rod of the oppressor will be broken, and the yoke will be removed from the shoulders of the oppressed.  The scepter will be wrested from the hands of the wicked, and the pomp of  the proud will be brought down to the dust.  The whole earth will rest and be quiet: they will break forth into singing.  The Lord will comfort Zion; he will comfort all her waste places.  He will make her wilderness like Eden, and her desert like the garden of the Lord.  Joy and gladness shall be found therein; thanksgiving and the voice of melody.

* Originally published: December 27, 2016.

Jedidiah Morse (1761-1826) Biography:

Born in New Haven, Connecticut, Morse graduated from Yale in 1783. He began the study of theology, and in 1786 when he was ordained as a minister, he moved to Midway, Georgia, spending a year there. He then returned to New Haven, filling the pulpit in various churches. In 1789, he took the pastorate of a church in Charlestown, Massachusetts, where he served until 1820. Throughout his life, Morse worked tirelessly to fight Unitarianism in the church and to help keep Christian doctrine orthodox. To this end, he helped organize Andover Theological Seminary as well as the Park Street Church of Boston, and was an editor for the Panopolist (later renamed The Missionary Herald), which was created to defend orthodoxy in New England. In 1795, he was awarded a Doctor of Divinity by the University of Edinburgh. Over the course of his pastoral career, twenty-five of his sermons were printed and received wide distribution.

Morse also held a lifelong interest in education. In fact, shortly after his graduation in 1783, he started a school for young ladies. As an avid student of geography, he published America’s very first geography textbook, becoming known as the “Father of American Geography,” and he also published an historical work on the American Revolution. He was part of the Massachusetts Historical Society and a member in numerous other literary and scientific societies.

Morse also had a keen interest in the condition of Native Americans, and in 1820, US Secretary of War John C. Calhoun appointed him to investigate Native tribes in an effort to help improve their circumstances (his findings were published in 1822). His son was Samuel F. B. Morse, who invented the telegraph and developed the Morse Code.

Sermon

PREACHED AT CHARLESTOWN,

NOVEMBER 29, 1798,

ON THE

Anniversary Thanksgiving

IN

MASSACHUSETTS.

WITH

AN APPENDIX,

Designed to illustrate some parts of the Discourse; exhibiting
proofs of the early existence, progress, and deleterious
effects of French intrigue and influence in the
United States.

By Jedidiah Morse, D.D.
Pastor of the Church in Charlestown.

Exodus 18:8,9.

And Moses told his father-in-law, all that the Lord had done unto Pharaoh and to the Egyptians for Israel’s sake, and all the travail that had come upon them by the way, and how the Lord delivered them. And Jethro rejoiced for all the goodness which the Lord had done to Israel.

The history of the Hebrews, which was penned under the direction of the Holy Ghost, and makes a conspicuous part of the Old Testament Scripture, was intended for the instruction and admonition of mankind in all future ages. It is, indeed, a history of the dispensations of Divine Providence towards man, in almost all that diversity of circumstances in which nations have existed. Whatever be our situation as a nation, whether we be at peace or at war, in prosperity or adversity; in harmony or at variance among ourselves, serious and constant in our worship and service of the true God, or in a state of declension, idolatry, and general licentiousness of principles and manners, we may learn from some part of this history what it our duty, and what treatment we have to expect from the righteous Governor of the world. The history of Divine Providence proves its consistency and uniformity. What has been, will take place again in like circumstances. With God there is no variableness or partiality. Moses and Jethro, in the passage before us, have left us an example of our duty this day. By the special interposition of Heaven, and the instrumentality of Moses and Aaron, the Hebrews had been released from their Egyptian bondage, miraculously conducted over the Red Sea, and had triumphed over their enemies the Amalekites, who had declared war against them, and were now encamped at Rephidim. Here Jethro, from Midian, met Moses, his son-in-law, bringing with him his daughter, the wife of Moses, and her two sons. This, doubtless, must have been a joyful meeting, for Jethro was not only respectable as the Prince of Midian, but a wise and pious man, skilled in the science of government, as appears by the excellent judiciary system which he suggested to Moses, and a devout worshipper of the true God. Besides, Moses had lived in his family in great harmony and friendship, for forty years.

After mutual congratulations, Moses embraced the opportunity of rehearsing to “his father-in-law all that the Lord had done for Israel’s sake, and all the travail that had come upon them by the way, and how the Lord delivered them. And Jethro rejoiced for all the goodness which the Lord had done to Israel, whom he had delivered out of the hand of the Egyptians. And Jethro said, ‘Blessed be the Lord who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians. Now I know that the Lord is greater than all gods; for in the thing wherein they dealt proudly, he was above them.’ And Jethro took burnt-offerings and sacrifices for God; and Aaron came, and all the elders of Israel, to eat bread with Moses’ father-in-law, before God.”

We have here an account of a regular Thanksgiving. Let it serve us for a model on the present occasion. A history of the divine goodness, of signal deliverances particularly, is given; corresponding joy, acknowledgements, and gratitude are expressed, and a convivial feasting before God crowns the whole. In this natural order let us proceed in the celebration of this anniversary Thanksgiving.

The principal business of the Preacher will be a rehearsal of those acts of Divine Goodness which, at this time, claim our particular notice and gratitude. And because the proclamation contains a comprehensive and well-arranged summary of these topics, and respect is due to the wisdom and judgment of our civil fathers, I shall pursue the order and train of reflection which they have suggested for our direction.

1. The earth, the past year, under the smiles of Providence, has yielded to industrious husbandmen a plentiful increase. A partial drought has indeed, in some instances, disappointed their expectations. In general, however, we have a competent supply of all, and an abundance of most, of the necessaries and comforts of life.

2. Our Fisheries, which furnish employment, subsistence, and wealth, to many of our fellow-citizens, and which are a fruitful nursery for seamen, so much needed for navel defense in the present posture of our public affairs, “have been prospered.”

3. Our Commerce, interrupted and embarrassed as it has been by those swarms of pirates, authorized and unauthorized, which have infested the ocean and captured our property to a large amount, to the ruin of many, the serious inconvenience of multitudes of others, and the incalculable injury of mercantile credit- our commerce, I say, notwithstanding all these very unpropitious circumstance, “has in many instance been attended with success.” When we consider what has been our defenseless situation, and the disposition and means of our enemies to ruin our trade, we shall find cause to be thankful for partial success, and shall admire the goodness of Providence in not suffering our enemies to cut off all our foreign commerce, and to depredate even our coasting trade. This was evidently within their plan, and must, in a little time, have been accomplished to the extent of their wishes, had not the defensive measures, under Providence, adopted and vigorously pursued by our government, arrested their progress and defeated their designs. In this view we have to be thankful to God this day, for our infant Navy. If commerce be a blessing to our country, a Navy, competent to its protection, in such times as these, must likewise be considered as a blessing. Already its utility appears, in the security which it gives to our trade, and its consequent revival within a few months past. From the prevalence of a Naval spirit in all our seaports, fair hopes are entertained that these means of national defense will be soon increased to such an extent as to put an effectual stop to the depredations of violent and unprincipled men on the sea, to protect our independence and liberties, and cause us to be duly respected by all foreign nations. This agreeable prospect, afforded us by the smiles of Divine Providence on the measures of our government, should cause our hearts to rejoice and praise God this day.

4. In such tumultuary times as the present, when so great a part of the world is in a state of war, insubordination, and anarchy, and torn by bloody intestine divisions, to be permitted to enjoy uninterrupted “order and tranquility,” is a blessing which ought most gratefully to be recognized. This is a blessing with which, under the Divine Protection, we have been favored. A difference in political and religious opinions, indeed, unhappily exists among us. Party zeal and animosities have in some instances, marred our happiness. Prejudices have too often blinded the eyes of the mind against the perception of truth. But, God be praised, these differences have not yet been suffered to rife so high as to burst the bonds of society, and rage in civil war and bloodshed. Hitherto it has been a war of words—of words however, , too often calculated to bring on a more ferocious contest. The heat of the battle, we would hope, is past; prospects of union brighten as the knowledge of facts is extended, and we confidently hope for increasing harmony and peace.

5. Health is a blessing at all times inestimable. Its value, if possible, is increased in our estimation in seasons when our neighbors and fellow-citizens are deprived of it, and by thousands fall victims to loathsome and contagious disease. The enjoyment of uncommon health, while mortal pestilence spreads havoc and distress all around and very near us, demands a tribute of special and unfeigned gratitude. Let us not this day forget, my brethren, that this has been our favored lot in this town; nor be unmindful of what, in consequence, we owe to Him, who has directed the destroying angel to pass by so many of our dwellings. While we humbly thank our God for his goodness and forbearance in withholding from us deserved chastisement, let us mourn with our fellow-citizens, who have felt the rod of correction, either in their own sickness, the death of relations, or in the loss of the means of subsistence; and rejoice with them, in that, through the goodness of God, they are now restored to health, to their houses, and various occupations. Let us always remember that to be sincerely grateful for, and duly to improve past blessings, are the best methods of securing their continuances.

6. “Through the goodness of God, we continue to enjoy Constitutions of Civil Government well calculated to secure and maintain our rights, civil and religious.”

In nothing are we, as a people, more highly distinguished among the nations of the earth, than by the enjoyment of the rare blessing of good government. With the advantage of the theories and experience of all past ages, a selection, by our free choice, of our wisest men, have formed for us, and we have deliberately and peaceably adopted a Constitution, which is deservedly the admiration of the most enlightened part of mankind. Never, probably, was a government framed by men, better adapted to the situation, opinions, and habits of a nation, or more perfect in theory, more excellent in practice; whose powers were better defined, and balanced; which guarded more effectually against the encroachments of despotism on the one hand, and of anarchy on the other, or which required of its subjects a smaller sacrifice of their liberty and property in order to secure the protection of the remainder, than the Federal Constitution. A trial of almost ten years, under singular disadvantages, has proved its excellence and strength; and procured for it the affections and the confidence of a large majority of the nation. Amidst convulsions and embarrassments, singular in their kind and extent, it has afforded us a great national prosperity, security, and respectability. This Constitution may be considered t as the great anchor, which under Providence, has hitherto saved us from shipwreck, amidst the political storm which now rages all over the world, which has overturned, in rapid succession, all the republics of Europe, and has caused us, not without reason, to tremble for our safety , freedom, and independence. Never had a government, in its infancy, to struggle with enemies so numerous, insidious, and formidable, as have assailed ours since its establishment. Never was the integrity and firmness of any administration put to the test by so many means, both fair and treacherous, as ours has been, for these six years past. Yet blessed be God, the machinations of our enemies have hitherto been defeated; the councils of our Ahithophels have been turned into foolishness; and among the blessings which we called upon gratefully to recognize this day, we may still reckon that of a free and independent government.

To enhance, in our estimation, the value of this blessing, and to increase our vigilance in preserving it, it may be proper, in this place, to point out some of the various ways in which it has been endangered, and the probable consequences of its subversion. I shall not indulge on these fruitful topics in that latitude which they would naturally admit.

I observe, in the first place, that our free Constitution has been endangered by our vices and demoralizing principles. Vice is hostile to freedom. A wicked people cannot long remain a free people. If, as a nation, we progress in impiety, demoralization, and licentiousness, for twenty years to come, ad rapidly as we have for twenty years past, this circumstance alone will be sufficient, without the aid of any other cause, to subvert our present form of government. In this case, the people would not bear, quietly, as much freedom as we now enjoy. We know that men yield to the restraints of good government with increased obstinacy as they advance in wickedness. With difficulty, even now, are the wholesome laws of our country executed on the guilty. Many of our laws indeed, against vice and immorality, those particularly against profane swearing, debauchery, gaming, and Sabbath-breaking, are but a dead letter. There are no attempts made by magistrates, in some places, to enforce them against offenders. If this be the case now, what are we to expect when the votaries of vice shall be multiplied, and become even more bold and lawless than at present?

Among the vices which have more particularly endangered our government, we may reckon a selfish spirit, an insatiable ardor to get rich. This spirit has engendered speculation, fraud, embarrassments, and bankruptcy. These are all unfriendly to freedom, patriotism, order and good government. An avaricious man will always sacrifice the public good to private interest. If we would preserve our freedom against the machinations of its enemies, we must all be vigilant and active in our respective spheres, and liberal in our contributions of labor and property, for its support. A man that prefers his own private ease and his money to the public good, in these critical times, is no patriot.

For the reason already mentioned, that is, because vice is hostile to freedom, our Constitution has been endangered by the spread of infidel and atheistical principles, in all parts of our country. Truly alarming has been the increase of such principles within a few years past. These are so many tares sown among us by an enemy, which threaten to overtop and root out the wheat. They form a sorrowful proof to us of the truth of that divine maxim, “Evil communications corrupt good manners.” Such principles are certain death to morals, freedom, and happiness. Where they flourish and predominate, there is despotism and slavery of the worst kind, and wickedness and misery in all their most hideous forms. It is to be lamented that the effects of these principles are growing more and more visible among us, in the corruption of morals, and the neglect and contempt of the sacred institutions of religion.

The increase of luxury, extravagance, and dissipation, among us has proved not a little detrimental to the interests of freedom and good government. These vices have often proved the bane of republics. The Romans, while they cherished the republican virtues of industry, frugality, and patriotism, prospered, and brought almost the whole world under their subjection. But immediately after their conquests, they suffered themselves to be corrupted by pride and luxury. The inhabitants of the rich Asiatic countries who had submitted to the Roman yoke, in turn conquered their conquerors, by their riches and voluptuousness. Let us remember that like causes produce like effects, and learn wisdom from the fatal experience of other nations.

A spirit of insubordination to civil authority is another vice which has endangered the existence of our government. Having a Constitution and rulers of our own choice and highly deserving our respect and confidence, and laws framed by our own representatives, there cannot be even a plausible reason alleged to justify disrespect and disobedience. Still, however, our ears have been filled with reproaches against our rulers; their characters have been libeled; every means have been used to bring them into disrepute, and to impair the public confidence in them. The laws of the land have despised and set at defiance. Faction has been bold and open-mouthed. The minority have refused to yield quietly to the voice and decisions of the majority, a circumstance indispensable to the existence of “liberty with order.” No community can attain the ends of society, which are peace, security, and happiness, unless government be respected and the laws obeyed. The effects of despotism and tyranny are extremely calamitous and distressing; but still more to be dreaded are those of anarchy.

The United States are now making the experiment of a free government under the fairest advantages. Remote from the quarrels of Europe; educated under forms of government, and institutions, civil, literary, and religious, highly favorable to virtue and freedom; our rulers all from among ourselves, and in general composed of our wisest and best men; with a country situated in the climate of freedom, between the extremes of heat and cold; exposed neither to the idleness and effeminacy of the South, nor to the severe hardships and scanty subsistence of the North, with a necessity laid upon us of so much labor as is necessary to the existence of freedom—If under all these peculiar advantages, we cannot support a free, republican form of government, the world must give up the highly-valued and long fought-for blessing as unattainable, as too precious a favor for Heaven to bestow on guilty men.

I would to God the people of the United States could all be impressed with the high importance of the experiment we are now making for the world, and would unite in a resolution to reform their vices, to stifle and bury their animosities, to conciliate their differences and learn to reverence and obey the Constitution, the rulers, and the laws of their own creation. Unless something like this shall soon take place, one or other of these consequences may be easily foreseen, either a voluntary increase of the powers of Government, sufficient to preserve order and respect for the laws, or revolution, anarchy, and military despotism. But,

2. The blessings of good government have been most imminently and immediately endangered by foreign intrigue. From this source have arisen our greatest perils. This bane of our independence, peace, and prosperity, has been operating in various ways, for more than twenty years past, in insidious efforts to diminish our national limits, importance and resources; in keeping alive national prejudices; in attempts to prevent our having an efficient government; in artful stratagems to diminish and weaken the powers vested in the Executive; to destroy the “checks and balance,” and to consolidate the distinct and well-defined powers of the three branches established in the Constitution; in frequent interferences in the management of our national concerns; in fomenting divisions among us, and in patronizing and circulating publications calculated to cherish and increase them; by calumniating our Rulers; misrepresenting their measures, and exciting murmurs, prejudices, and direct and open opposition against the laws. In all these, and many other ways too numerous to detail, had foreign intrigue discovered itself among us, and attempted to check our national growth, and to deprive us of the blessings of a free and independent government. It was by intrigues and artifices, like those we have mentioned, that all the Republics of Europe have been prostrated at the feet of France. It was in the same way that the free states of Greece were ruined, and their liberty lost. The French appear to have acted the some part towards their neighbors, and are now acting the same part towards us which the Persians formerly did towards the Greeks. Let it be remembered, that they are copying successful means- means which will prove as fatal to us as they have to others, if they are not resisted. The following passage, from Rollin’s Ancient History, is too remarkable not to be here recited as a solemn warning to us. If we will obstinately refuse to profit by the experience of past ages, or from recent examples, we may read our destiny in the history of the fourth age of Greece, and of the more recently ruined Republic of Europe.

“The principal cause of the declension of the Greeks, was the disunion which rose up among themselves. The Persians, who had found them invincible on the side of arms, as long as their union subsisted, applied their whole attention and policy, in sowing the seeds of discord amongst them. For that purpose, they employed their gold and silver, which succeeded much better than their steel and arms had done before. The Greeks, attacked invisibly, in this manner, by bribes secretly conveyed into the hands of those who had the greatest share in their governments, were divided by domestic jealousies, and turned their victorious arms against themselves, which had rendered them superior to their enemies.

“Their decline of power, from these causes, gave Phillip and Alexander opportunity to subject them. Those princes, to accustom them to servitude the more agreeably, covered their design with avenging them on their ancient enemies. The Greeks gave blindly into that gross snare, which gave the mortal blow to their liberty. Their avengers became more fatal to them than their enemies. The yoke, imposed on them by the hands which had conquered the universe, could never be removed; those little states were no longer in a condition to shake it off. Greece, from time to time, animated by the remembrance of its ancient glory, roused from its lethargy, and made some attempts to reinstate itself in its ancient condition; but those efforts were ill-concerted and as ill-sustained by its expiring liberty, and tended only to augment its slavery; because the protectors, whom it called in to its aid, soon made themselves its matters: so that all it did was to change its fetters, and to make them the heavier.” ¹

The latter part of this picture strongly resembles the present condition of the once free and happy states of Holland, Switzerland, and Geneva. God be praised, this day, it does not resemble that of these American States. Our civil Constitutions, our Independence, and liberties, still remain to us entire and unimpaired, blessings of incalculable worth, in defiance of all their assailants. Our escape hitherto has been effected, under Providence, by means of a wise, firm, and dignified administration of our government, supported by the enlightened and ardent patriotism of the people, seasonably manifested, with great unanimity, from all quarters of the Union, in patriotic addresses, in a voluntary tender of military services, and liberal means for naval defense. These exhibitions of wisdom, energy, union, and patriotism, while they reflect glory on our country, and are pledges of our security, have raised our national character among foreign nations, and have caused America to be looked to, in these convulsive times, with inquietude, as the last resort of persecuted liberty and happiness.

When we reflect on the portentous and threatening aspect of European affairs, the hostile attitude of so many nations, and the storm that has been thickening over our heads, and ready to burst upon us; and when we consider what will be the probable salutary influence of the late unparalleled nave victory in the Mediterranean, on the affairs of our own country, of Europe, and of the world, we ought not, this day, to withhold our gratitude to God, for this event. ² When a gigantic, colossal power, which is influenced and restrained by no principle of religion, justice or humanity, is diminished, and deprived of the means of robbing mankind of their liberty, their property, and their lives, it cannot but rejoice the heart of every good man.

7. Among the favors of divine Providence, which we are called upon, by our civil Fathers, gratefully to remember, is that “at a very interesting period of our public affairs, the important life and usefulness of the Chief Magistrate of the Union have been continued.” Concerning a man, who was born and brought up among you; who has grown old in his country’s service; who has risen, under your own eyes, through all the grades of office, to the highest in the gift of his fellow-citizens; whose moral, religious, and political character are well known, concerning such a character, it is needless for me to say much. Nothing that I can say, I apprehend, will heighten the esteem of his friends of diminish the prejudices of his enemies. For myself, I cannot forbear observing, that I consider it a one of the most prominent evidence of the Divine Goodness to our country, that the “life and usefulness” of this great and good man have been preserved. His talents, his long experience, his profound knowledge of the policy and intrigues of European nations, his unimpeached integrity and intrepid firmness, have been, under God, of infinite service to our country. That bold and decisive policy which he has adopted and pursued, and in which, happily, he has been supported by Congress and the People, has, I verily believe, been the means of favoring our constitution. In the present critical situation of affairs, a man and his office could not be better united, than Mr. Adams and the Presidency of the United States.

Like Israel, at the period described in our text, we are in wilderness. Our greatest dangers, we hope, are passed. Still, however, trials and dangers of magnitude await us. Insidious enemies lurk on every side. There are Balaams, who, if they are not permitted to “curse us” to our enemies, are artful and wicked enough to suggest expedients to corrupt our morals and our principles, and thus prepare the way for our ruin. Thus situated, and with such prospects before us, let us be thankful that God, in his great goodness, has raised up, and preserved to us, a Moses to preside in our councils, and a Joshua to lead our armies. Will God long preserve to us the benefit of their talents and influence, and continue to direct, support, and comfort them in the duties, and under the cares and anxieties of office, the hatred and malice of foreign enemies, and the ingratitude and murmurs of the discontented, and the reproached and calumnies of the wicked and abandoned part of our own citizens.

In the catalogue of our blessings, by far the most valuable remains to be mentioned, and that is,

8. And lastly, our holy religion. “Notwithstanding our past impenitence (says the Proclamation) we are still indulged with the Christian religion; a religion so conducive to the happiness of man in the present life, whilst it supports the hope of the believer in a happy and glorious state in the world to come.”

This blessing is annually recognized in the Proclamation, and always claims our highest notes of praise. But at a time when secret and systemic means have been adopted and pursued with zeal and activity, by wicked and artful men in foreign countries, ³ to undermine the foundations of this religion and to overthrow its altars and thus deprive the world of its benign influence on society, and believers of their solid consolations and animating hopes; when we know that these impious conspirators and philosophists have completely effected their purposes in a large portion of Europe, and boast of their means of accomplishing their plans in all parts of Christendom, glory in the certainty of their success , and set opposition at defiance; ⁴ when we can mark the progress of these enemies of human happiness among ourselves, in the corruption of the principles and morals of our youth; the contempt thrown on religion, its ordinances and ministers; in the increase and boldness of infidelity, and even of Atheism; ⁵ when we reflect, moreover, on our own “impenitence,” our ingratitude for, and abuse of this greatest of blessings; when we take into view all these things, our thankfulness today for the continuance of the Christian religion and tis ordinances among us, should be unusually ardent. The worth of valued blessings is realized and increased, when they have been undeservedly continued or endangered by the artifices of designing enemies.

That we may realize how great a blessing we possess in the Christian religion; how highly we ought to value this precious treasure; how vigilantly to guard it, and how resolutely to defend it against every attack, secret or open, indulge me in a few observations on its intrinsic excellence, and its benign effects in promoting human happiness. On a subject so extensive, so fruitful, so universally interesting, and which has been so often, so ably, and so eloquently handled, it is difficult to be concise, and impossible to be original.

The Christian religion is the gift of God to man, and is in all respects worthy of its glorious and perfect Author. It exhibits the divine character in a view calculated, at once, to command our highest reverence, love, and confidence. Is doctrines and precepts, the sentiments of devotion which it inspires and cherished, and the morality which it inculcates, its threatened punishments and promised rewards, are all consonant with the perfections of God, and adapted to the nature and condition of man. It “originated in the misery of mankind, which it is the intention of divine grace, by its means, to remove, and for which, as being the contrivance of infinite wisdom, it furnishes a complete and effectual remedy.” It is applicable only to sinners. For innocent beings, such a Gospel as ours would be neither necessary nor suitable. Sin, of whose origin, nature, effects, and final consequences, our Bible alone gives a satisfactory account, had involved the world in spiritual ignorance, darkness, and misery, and concealed from the sinner’s view the path to God and to happiness. Christianity “gives light to them that sit in darkness and the shadow of death, and guides our feet in the way of peace.” It reveals a divine and mighty Savior, Jesus Christ, the Son of God, who visited this world, to bless mankind with “the knowledge of salvation by the remission of sins”; who left us a perfect “example that we should follow his steps.” It makes known to us that crucified Jesus, who “came to give his life a ransom for many,” and by his death to make expiation for human guilt; in whom “God is reconciling the world unto himself, not imputing their trespasses unto them.” It asserts, explains, and substantiates the interesting doctrines of the resurrection of the dead, of future and everlasting rewards and punishment; of “life and immortality”; doctrines of incalculable importance to the purity of morals, and the well-being of society. These are some of those truths which are peculiar to Christianity, and which render it infinitely superior to every other system of religion, and a blessing of inestimable value to the human race. ⁶ All other systems leave mankind in the dark in respect to the true character of God, the nature of sin, the method of pardon, true morality, and a future state. The deduction of the wisest philosophers, unaided by revelation, can yield to the anxious inquirer only a glimmering light on these subjects, and “a tremulous hope founded on probability. The Sun of Righteousness alone illuminates the path to life and glory. A single ray from Christ, the great Fountain of spiritual light, is of more use to lead a sinner to God, than all the torches lighted up by reason or fancy of all the sages of ancient or modern times.”

Christianity sheds a most benign and salutary influence on society. It “teacheth us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world.” It prohibits the indulgence of those appetites and desires only, which cannot be satisfied without injuring the rights and impairing the happiness of other. It is highly friendly to genuine liberty. The knowledge and practice of the “truth as it is in Jesus,” makes us free indeed. The sublime views which this Religion gives us of the perfections of God, his goodness, his hatred of injustice and tyranny; the knowledge it affords of the dignity of man, and of the magnitude and glory of his prospects, have a natural tendency to elevate his soul, and inspire him with a love of freedom. It eradicates narrow and selfish feelings and prejudices, and inspires with that “modest pride” and that “noble humility,” which lead us to expect, and even to demand, the possession of our own rights, and at the same time to be equally zealous in securing the rights of others.

All the true interests of mankind indeed, in regard to both worlds, are essentially promoted by Christianity. It is a “religion,” said the celebrated Montesquieu, “which, while it seems only to have in view the felicity of the other life, constitutes the happiness of this.” ⁷

To describe in detail all the various ways in which Christianity blesses mankind, would very far exceed the limits proper for a single discourse. I will only say, in the comprehensive and eloquent language of a modern divine, that “In proportion as Christianity, in its peculiar doctrines, is known and believed, it meliorates the condition of men in this world, and secures to them felicity in the next. It softens and humanizes mankind. It civilizes the barbarian, humbles the proud, meekens the resentful, expands the heart of the selfish, and sanctifies the impure. It smoothes the rugged path of life by the amiable tempers which it inspires, by the gentle influence of its precepts, and by the heavenly consolations which it pours into the soul; while it opens to view, those delightful prospects of the divine favor and felicity, which alone can mitigate the gloom of adversity, and cheer the “dark valley of the shadow of death.” – By the faith of the Gospel, the whole soul is subjected to Christ, who triumphs over men to bless them, whose gentles sway is true felicity; for the conquests which he makes are deliverances from guilt and misery, and the glorious career which he pursues in subduing men “to the obedience of faith,’ is everywhere marked, not like that of other conquerors, with blood and desolation, but with light life, with liberty and joy.” ⁸

These are fruits peculiar to genuine Christianity. If its professors have not always brought forth these fruits, it is either because they have held the truth in unrighteousness, or have had the form without the power of godliness, or denied and opposed its essential doctrines; or because they have degraded it by superstition, corrupted it by errors, or have employed it only for purposes of state. The truth, as it is in Jesus, is blameless. It would be absurd to charge it with the vices which it condemns, or with the miseries which it is its chief design to alleviate and remove.

Seeing them we are blessed with such a religion, a religion so well adapted to enlighten a dark world, possessing efficacy to sanctify and comfort the sinner’s heart, and every way suited to the wretched state of fallen man, how thankful should we be this day for its continuance among us; that we are permitted to enjoy its ordinances without any to molest of make us afraid! How diligently and zealously should we cherish its principles, defend its doctrines, and obey its precepts, exhibiting their fair fruits in our lives! How anxious should we be, in this age of bold infidelity, by all means in our power, to multiply the disciples of this excellent religion, and particularly to transmit it, pure and uncorrupt, to our posterity. Can he be a friend to his fellow-creatures who hates Christianity, who opposes its progress, who seeks its subversion, ridicules its ordinances, and vilifies its teachers? Will not every good man, who is acquainted with the nature, design, and effects of this religion, wish most ardently that it may be universal and perpetual? You will not fail, my brethren, this day, in concert with the multitude of our fellow-citizens, assembled for the same purpose, to offer unfeigned thanksgiving to God, for this chief of all his blessings, that the Christian Religion, so contemned and hated by some, so slighted and neglected by many, so often abused even by its professors and friends, is, notwithstanding, still continued among us; that its Sabbaths remain unstricken from our calendars, and its ordinances are upheld and attended by respectable numbers; that it still proffers to us its rich treasures of wisdom, strength, and comfort for this life, and opens to us the gates of New Jerusalem above, the city of the living God.

In view of the various goodness of God which has been set before us in the foregoing Discourse, let us offer to God corresponding gratitude and praise. For this purpose expressly was this day appointed. To celebrate it to this end is no less our privilege than our duty. To pervert it to licentious feasting, and vain and thoughtless mirth, is as injurious to our own souls, as it is affrontive of the authority of our civil Fathers, and displeasing to God. Let our joy be that of sober, reflecting, thankful Christians, and our feasting be “Before God” as in his presence, and with hearts lifted up to him in fervent praise for all his gifts.

The religion, whose excellencies we have attempted to display, abounds in precepts and encouragement to the duty of almsgiving. It holds up kindness and beneficence to the poor, as one of the brightest ornaments of the Christian. I know, my brethren, your laudable desire to be clothed with this ornament; and it is instead of a thousand arguments to prompt you to consider and relieve the poor among you. You need no persuasion to the performance of a duty, which, from long habit, seems to have become natural to you. ⁹ I have only to ask, that you take heed to give from suitable motive, and to be clothed with all other Christian virtues; and God will assuredly bless and prosper you in this life, and a last admit you to his kingdom, so will you ever be with the Lord.

AMEN

[Appendix not included.]

Endnotes

1. Rollin’s Anc. Hist. vol. ix. P. 178.

2. The official account of this victory arrived in Boston the evening before the day of Thanksgiving.

3. Professor Robison and the Abbe Barruel have given satisfactory proofs of a regular conspiracy against the Christian religion, of which Voltaire was at the head. The Monthly Reviewers, who are not disposed to give more credit than is due to these writers, admit that “the conspiracy of the philosophers (it should be philosophists) against the Altar,” or Christianity, “is satisfactorily established, in the first volume” of the Abbe Barruel’s work.
One method adopted by these antichristian conspirators to advance their designs, has been, to write and publish books, artfully calculated to discredit Christianity, and ascribe them to the deceased authors of reputation, and in this way to avail themselves of their influence. For instance, a book entitled, “Systema de la Nature,” or “The System of Nature,” an insidious and blasphemous work, was written by some one or more of these conspirators, and published under the name of M. Mirabaud, one of the forty members of, and perpetual secretary to, the French Academy. In the Life of this celebrated Academician, the authors of the Dictionarie Historique say, “After the death of this author, a course of Atheism was published in his name, under the title of Systema de la Nature. It is superfluous to remark, that this insolent philippic against God, (which has been also attributed, but perhaps rashly, to an academician of Berlin), is not the work of Mirabaud.” Concerning this book, the authors of the British Critic say, “Sincerely and deeply do we regret that views of gain, or designs of a still darker nature, should suggest an attempt to circulate in this country, those poisons, the operation of which has been so truly fatal in the place [France] where they originated. There is but too much reason to apprehend, that these are all but parts of one great plan, to attack, by all possible means, the principles of truth and religion.” – Let Americans be on their guard!

4. M. Volney, a French philosophist, who lately spent several years in America, I am credibly told, when in Boston, in the spring of 1797, expressed himself highly gratified at the progress of the principles, political and religious, of the French revolution. “England,” (said he) will be revolutionized; the same spirit will run through Italy and the German States, and all the enlightened parts of Europe, and then (he added, with the highest exultation), Christians will be put in the back ground. Already has it received its mortal blow. The revolution (meaning, no doubt, to include its religious and moral, as well as political effects) will go over the whole world. It does not depend on the continuance of power in the present hands at Paris. Its progress is irresistible; and it will proceed until it has changed to the face of every society on earth.” – These opinions were uttered in a manner which indicated, that he thought them neither new nor disputable. The gentlemen who heard this conversation, and gave me this information, are of the first respectability. One of them, much conversant with foreigners of distinction who have visited this country, adds, that he “had been accustomed to hear similar sentiments from almost every Frenchman he had conversed with since the summer of 1792;” and that he had “lately been told, that the Directory and their friends in Paris openly maintain these opinions, and say, particularly, that if they should be cut off, and a million others, by any irregular movement of the revolution, it will nevertheless and governed on any other principles than their own;” that is, they mean to wage war upon society in general, till every part is revolutionized, and conformed to their standard. Accordingly we find that France treats as enemies all who will not consent to be her dupes, and conform to her detestable revolutionary schemes. Whenever he profess friendship, it is only to gain the opportunity of administering her poisons, which are far more destructive than her sword. If we love our holy religion, and our country, and regard the welfare of our posterity, let us shun the philosophists of Europe, and their hosts of emissaries in America, and discard and detect there baneful principles.
“What,” says an intelligent American gentlemen, in a letter to his friend in Boston, dated at Havre, Nov. 24, 1793, “What do our good folks think of dethroning God, burning the Bible, and shutting up the churches? The decadi (the new Sabbath) before I came here, they burn the Bible in the public square, pulled down the images of Jesus and Mary in the churches, and filled the niches with those of Reason and Liberty. Marat is the god of the day. The most licentious writings daily issue from the press upon former religious objects.”

5. The probably existence of Illuminisin in this country was asserted in my Fast Discourse of May last. The following fact, related by a very respectable divine, while it confirms what is above asserted, shews that my apprehensions were not without foundation.
“In the northern parts of this state (Massachusetts0 as I am well informed, there has lately appeared, and still exists under a licentious leader, a company of beings who discard the principles of religion, and the obligations of morality, trample on the bonds of matrimony, the separate rights of property, and the laws of civil society, spend the Sabbath in labor and diversion, as fancy dictates; and the nights in riotous excess and promiscuous concubinage, as lust impress. Their number consists of about forty, some of whom are persons of a reputable abilities, and once, of decent characters. That a society of this description, which would disgrace the natives of Caffraria, should be formed in this land of civilization and Gospel light, is an evidence that the devil is at this time gone forth, having great influence, as well as great wrath.” [See a Sermon on “the Dangers of the times – especially from a lately discovered Conspiracy against Religion and Government. By Rev Joseph Lathrop, D.D. of West Springfield.”]
Here is certainly the fruit if not the root, the practice if not theory, the substance if not the form of Illuminisn.

6. To be convinced of the superior excellence of our religion, we need only look to those countries where the Gospel has never been preached, or where it has been contumeliously rejected, and its institutions abolished; and contrast their situation, in a moral and social view, with that of those nations who enjoy the light, receive the doctrines, and support the ordinances of the Gospel.

7. Spirit of Laws, book xxiv. Chap. iii.

8. See a Discourse before the Edinburgh Missionary Society, 1796.

9. There is annually, on the day of Thanksgiving, a collection for the poor; and the liberality of the inhabitants of this town, on these and other like occasions, is highly exemplary, and forms an amiable trait in their character.

This Thanksgiving sermon was preached by Jonathan French on November 29, 1798.

SERMON

DELIVERED ON THE

ANNIVERSARY THANKSGIVING

NOVEMBER 29, 1798.

WITH

SOME ADDITIONS IN THE HISTORICAL PART.

By Jonathan French

Pastor of the South Church in Andover.

Psalm xl, 5.

Many, O Lord my God, are thy wonderful works
which thou hast done, and thy thoughts which
are to us-ward: They cannot be reckoned up in
order unto thee: If I would declare and speak
of them, they are more than can be numbered.

Thanksgiving and praise are among the most natural, and pleasing duties prescribed to man. They imply such a lively and devout sense of the excellencies and perfections of God, and such a recollection of his favors, and wonderful works, as cannot fail to excite the most grateful sensations of heart, and a course of obedience, expressive of an earnest inquiry, what we shall render to the Lord for all his benefits. Thanksgiving and praise are the dictates of natural reason and conscience. A sense of the existence of a Supreme Being is stamped upon the human mind with such force, as that nothing less than extreme depravity, and abandoned wickedness can eradicate. The existence of Deity shines through all creation; and the footsteps of God may be discovered in all his works. In him we live, and move, have our being. Without the care of Deity, without the exercise of divine power and goodness, we could not subsist a moment. He giveth to all life, and breath, and all things. He is the Father of mercies, from whom cometh down every good gift, and every perfect gift. To the light of nature these truths are so clear, that the heathen are condemned by the apostle Paul; because when, by the things that were made, they knew God, and could not but know him, they glorified him not as God; neither were they thankful to him.

Another argument to enforce the duties of thanksgiving and praise, is derived from a consideration of our relation to God, and our absolute dependence upon him. We are his creatures. His Almighty power and goodness uphold us in being, feed and clothe us, and give us to drink of his springs; to taste of his mercy, and to breathe his air. But we have abused his goodness, have sinned against him, broken his law and incurred its awful penalty. Yet God in his infinite mercy hath provided a Savior, to redeem us from the power and punishment of sin; to bring us from under its bondage into the liberty of the sons of God. The store-houses of grace are set wide open to sinners; and, through faith repentance and obedience, he gives us a lively hope of a glorious immortality beyond the grave.

Thus the consideration of creating goodness, preserving mercy, redeeming love and grace, and the hope of everlasting happiness hereafter, lay us under the strongest possible obligations, to render to the Lord the most sincere sacrifices of thanksgiving and praise.

Almighty goodness hath been pleased so to construct our natures as to connect pleasure with duty. The pious and grateful soul takes pleasure, therefore, in acknowledging divine favors, and in making the most suitable expressions of gratitude for benefits received. With a mind inspired with such sentiments, we find the Psalmist frequently expressing himself in such language as this; I will remember the days of old, and mediate on all thy works, and talk of all thy doings. What shall I render to the Lord for all his benefits? Under such a lively sense of God’s goodness, divine mercies will appear too great, and too numerous to be expressed. His thoughts of mercy toward us, and the things he hath done for us, will appear truly wonderful! Who can recount the mercies of ages, or of years past, of a long life, of one year, or even of a single day? They are more than can be numbered.

Inspired with such sentiments, and influenced by such animated feelings of gratitude, from a reflection upon temporal and spiritual blessings, the Psalmist expresses himself in the language of the text; Many, O Lord my God, are thy wonderful works, which thou hast done, and thy thoughts which are to us ward: They cannot be reckoned up in order unto thee: If I would declare and speak of them, they are more than can be numbered. David, even with his great-inspired mind, could not possibly recollect, comprehend and express, the greatness, and the number of mercies, divine goodness had bestowed upon him and the people. If I would declare and speak of them, they are more than can be numbered. In the Hebrew text it is thus; I will declare and speak of them, &c. As if he had said; They are more than can be numbered; yet I will as far, as I am able, recollect and speak of some of them.

Taking example from David, and the ancient people of God, imitated by our pious Forefathers; agreeably to the present occasion, we may attempt to recollect, and speak of some of the innumerable favors, God hath bestowed on this land, and the wonderful works he hath done for us.

To fulfill the great designs to heaven in spreading the glorious gospel, and extending the Redeemer’s kingdom, God was pleased to take our Forefathers by the hand; and by a series of wonderful and mysterious providences, in 1620 landed them upon these shore. Here they erected the standard of Christ in the midst of a barbarous, idolatrous people; and under his banner triumphed gloriously! As Dagon fell before the Ark, so the powers of darkness, superstition and idolatry seem to have fallen, shrunk back, and fled before the Scepter of Jesus. “This is the Lords doing, and it is marvelous in our eyes.”

The trials and conflicts with which our first Settlers had to encounter with cruel enemies, artful and designing men, with pinching wants, distressing sickness, and almost countless dangers, surpass description.

A few years before our Ancestors came into this country, the tribes of Indians were almost innumerable. But Israel’s God, who sent a pestilence before his chosen people, to make room for them in the land of promise, sent his destroying Angel, a mortal pestilence, among the idolatrous natives of the country; and, from the best accounts that could be collected, reduced the Massachusetts Indians “from thirty thousand, to about three hundred fighting men.—Some tribes were in a manner extinct.” ¹ Our Ancestors supposed an immediate interposition of providence in this great mortality among the Indians, to make room for the settlement of the English.” But notwithstanding the devastation by sickness was so great, yet in many places great numbers remained, and harassed the new settlers, and kept them in continual wars, and alarms. But God upheld them in their struggles, increased their numbers, and enlarged their borders. Wars however were their lot, and the Indians their scourge. But between the years 1670 and 1680, war became general, and all the New England Colonies were involved in its distresses. Before it ended “there was scarcely a man in the Colony who had not some friend, or relation killed.” “Dreadful were the sufferings and deaths of those who fell into their hands. No age, nor sex found mercy! The delicate Mother would be cut in pieces in the presence of her children, and the tender infant snatched from its mother’s breast, and dashed against the stones.”

In the year 1675, the Indians formed a general and extensive combination that filled the Colonies with the utmost concern. They began their assaults early in the season. In the month of February they fired the town of Lancaster, and killed and took about 40 persons. ² They attacked the Towns of Marlborough, Sudbury, Chelmsford and Medfield. The latter of which, notwithstanding it was defended by several hundred soldiers, was about half burnt down, and a number of its inhabitants killed. Seven or eight houses were burnt in Weymouth. All these mischiefs were done in the same month; and many others were committed before the year closed. The year following they attacked Northampton, Springfield, Groton, Sudbury, Marlborough, and Plymouth, burnt many of their houses and barns, destroyed their cattle and killed many of the inhabitants. New Hampshire and the Eastern country suffered exceedingly. But the pious zeal, and unceasing exertions of this infant country in defense of religion and liberty, under the auspices of divine providence, avenged these cruelties, and quelled the Indians, at least for a time, in almost every quarter.

Wars, more or less, however continued to embitter the cup of this people. Haverhill, Rowley, and Andover, were among the sufferers. In the year 1703, in the dead of winter, when the ground was covered with a very deep snow, the Indians fell upon the town of Deerfield and destroyed it. They killed about 40 persons, and took about 100 prisoners. ³ In the year 1708, they burnt a part of Haverhill, and ransacked the rest; killed 30 or 40 person, and according to some accounts, took about 100 prisoners. ⁴ The French were concerned in both these expeditions as well, as in many other instances. The Indians continued their mischiefs for many years. They seemed so void of a sense of moral obligation, that no treaty would bind them; and no faith could be place in any of their promises.

The French, who had great foot hold in America, were not indifferent and inactive during these scenes. Artful and intriguing, as was always their character, in every possible way, they encouraged the Indians to annoy the English. They made great encroachments upon the Colonies. They greatly obstructed our trade and fishery, captured many of our vessels, and carried them into Louisburgh. “Roused with indignation at such continual insults and injuries, and expedition was formed against that nest of plunderers; and, after forty nine days siege, to the astonishment of all Europe, Louisburgh surrendered to the New England forces, June 17th, 1745. “An event, viewed in all its circumstances, scarce paralleled in modern or ancient history.”⁵ From the first step of that memorable expedition by our New England forces, aided by a final British squadron, to the complete reduction of that formidable fortress, was evinced the conducting hand of providence in a wonderful manner. What cannot a people do, when the Lord is on their side?

Filled with resentment on account of the loss of Louisburgh, France resolved to raise “a fleet and armament to recover that place, to make a conquest of Novascotia, and to lay waste the whole sea-coast from Novascotia to Georgia.”

Great preparations were accordingly made: “The whole fleet consisted of 14 capital ships, 20 smaller ones, together with fire ships, bombs, tenders, and transports for eight thousand troops; in the whole about seventy fail.”

This great fleet, under the command of Duke d’Anville, was to have failed the beginning of May, 1746. But the hand of that providence, which commands the winds and the seas, seemed to be visible in causing the opposing elements to retard the enterprise; for, notwithstanding they were so early ready for sea, contrary winds prevented their failing from France, till the 22nd of June.

M. Conflans, with four ships of the line from the West Indies was to join them. This squadron arrived upon the coast sometime before the grand fleet. After a while, being severely combatted by storms and fogs, and being strangers to the coast, and not finding the fleet, they grew discouraged, and returned to France.

The news of the fleet’s sailing from France excited great anxiety in the minds of the people. Their fears were in some measure, however, relieved by the news of the sailing of a British fleet after them.—These hopes, however proved abortive; for Admiral Lestock put out no less than seven times from England, it is said, ⁶ and was driven back by contrary winds. The French fleet having sailed, and steering too far southward fell into the hot climates in the very heat of the summer. This, with the length of their passage, which was about three months, caused a mortal sickness among them, of which about thirteen hundred died at sea. The rest were much weakened and dispirited.

When the news arrived that the fleet was seen approaching the coast, the country was filled with consternation; and every face seemed to gather paleness. The streets filled with men, marching for the defense of the sea ports, and the distresses of women and children, trembling for the event, made too deep impressions upon the minds of those who remember these scenes, ever to be erased. But never did that religion, for which this country was settled, appear more important, nor prayer more prevalent, than on this occasion. A God hearing prayer, stretched forth the arm of his power, and destroyed that mighty Armament, in a manner almost as extraordinary, as the drowning of Pharaoh and his host in the Red Sea.

Coming near the coast a tremendous storm threw the fleet into great distress. One vessel was cast away upon the isle of Sables, and four ships of the line, and one transport were seen in great distress but not heard of afterwards. After the storm, they were enveloped for several days, in an uncommon fog. At length, the Admirals ship and one more, on the 12th, of September got into the harbor. One got in before and three others in three days after. Finding his ships in a shattered condition, so many of his men dead, and so many sickly, the Admiral fell into discouragement and died on the sixteenth. ⁷ The Vice Admiral, soon after arrive, and finding himself in such an awful condition, and struck with chagrin and disappointment, put an end to his own life with his sword. What remained of the fleet landed to recruit. But the sickness swept off one thousand, one hundred and thirty more at Chibucto ⁸ before they left the place.

The news that Admiral Lestock with an English fleet was expected after them, hastened their determination to leave the place. They burnt on ship of the line, and several others not fit for sea; struck their tents, embarked, and on the 13th, of October, put to sea with all expedition. On the 15th, they were met by another violent storm near Cape Sables, by which they were scattered and very much damaged. On the next day, the storm abating, and the weather proving more favorable, they collected their scattered fleet as well, as they could, and attempted to press forward on their voyage.

On this great emergency, and day of darkness and doubtful expectation, the 16th, of October was observed as a day of Fasting and Prayer throughout the Province. And, wonderful to relate, that very night God sent upon them a more dreadful storm than either of the former, and completed their destruction. Some overset, some foundered, and a remnant only of this miserable fleet, returned to France to carry the news. Thus New England stood still, and saw the salvation of God.

Peace ensued in 1748. But France, ever restless and ambitious, forming new schemes, put her intriguing wheels in motion, and precipitated another war. Open hostilities, commences in 1754, and war was proclaimed the 17th of May, 1756. For the first year or two of this war, the English were unfortunate, and the French successful. In 1757, Fort William Henry fell into their hands. An excellent historian ⁹ gives us the following just account of the conduct of the French and Indians at that place, as they who were present, and eyewitnesses of the scenes, can testify. “The marquis de Montcalm laid siege to Fort William Henry which stood on lake George, on the 3rd of August 1757, with ten thousand men, and a train of artillery; and on the 9th, Colonel Monro, the Commander, was obliged to surrender, having expended all his ammunition. The garrison obtained, by their gallant defense, an honorable capitulation; but many of them were cruelly butchered by the French Indians, together with women and children. A scene of such savage cruelty, and horrid barbarity, was never acted as at the gates of this fort: The infants and children were seized by the heels, and their brains beat out against stones and trees; the throats of some of the women were cut; and the bodies of others were ripped open, and their bowels torn out and thrown in their faces: And other more shocking marks of rage, horror, and cruelty were committed, but which, for the sake of the humane reader we shall not mention. All these were done in the sight of the French regulars, and their inhuman commander, who, contrary to the articles of the capitulation, never ordered them to restrain the barbarity of the Indians. Part of the garrison, however, escaped to Fort Edward, in a miserable condition, after being pursued seven miles by the enemy’s savages.”¹⁰

Heaven resented their perfidy, pleaded our cause, and changed the events of war in our favor. The marquis de Montcalm fell in battle at the siege of Quebec; which important fortress surrendered to the English on the 18th of September, 1759. This victory was celebrated in Europe and America. The late Dr. Cooper, in a sermon preached before the General Court on the occasion, says, “The worth of this conquest will appear greatly enhanced if we reflect upon the character of the enemy which we have so far subdued—An inveterate and implacable enemy to our religion and liberties; inflamed with Romish bigotry; perfidious, restless, politic, and enterprising: An enemy that has ever made war against us in a manner shocking to humanity: That has so envied our superior advantages and growth, as to deem any methods just by which we could be distressed; and has accordingly long employed the barbarity of savages to drench our borders with the blood of the unarmed villages, and even of women and infants.”¹¹ One conquest followed upon the back of another; and, on the 10th of September 1760, all that vast country of Canada surrendered to the arms of the English, who almost everywhere became victorious. In 1763, to the joy of America, peace was concluded between England, France, and Spain.

Thus the God of armies girded his sword upon his thigh: and rode upon the heavens for our help, and in his excellency upon the skies; and laid the enemies of our religion at his feet.

But, alas! What returns did we make for these inestimable favors? Our ingratitude and disobedience to God justly raised in righteous displeasure against us. Our joy was soon turned into mourning. A distressing war commenced between Great Britain and America. At length, humbling ourselves before God and appealing to heaven for the justness or our cause, we declared ourselves independent, and resolved to be free. To defend our rights and privileges, and to maintain our independence, by a solemn public act, we pledged to one another our lives, our property, and our sacred honor! Through a series of wonderful providences and events, not much short of miracles, under the guidance of heaven, and the ablest statesmen and warriors, through bloodshed, and numerous indescribable difficulties, we obtained a name among the nations of the earth; and our independence and sovereignty were either implicitly or explicitly acknowledged by every nation in Europe. The remarkable providence, by which we were defended against the wiles of the wicked, the numerous misrepresentations of perfidious enemies at home and abroad; and against the force of one of the most potent nations; the manner in which we obtained warlike stores and other supplies; and the detection of the vilest plots against us, all demand our grateful remembrance. We may particularly notice the treason of Arnold, who for silver and gold, bargained away on the strong fortresses of America,¹² the day was fixed upon, and had arrived when it was to have been delivered into the hands of our enemies. Praise to the God our Fathers and our God, the plot was discovered, the British agent was taken and hung as a spy. Arnold, that Judas of America, escaped to be despised even by his employers; and to suffer the stings and torments of his own conscience, more dreadful than a thousand deaths. These, and numerous other instances of the signal interpositions or divine providence, during the war, ought to never to be forgotten. Was ever a people under greater obligations to acknowledge the guiding, protecting hand of God, than we are? But ingratitude and the misimprovement of divine goodness, we have reason to fear, have moved a righteous God to Suffer us to be involved in new troubles.

Settled down in peace, under the freest and best constitutions of government, ever framed by man; administered by men of our own choice, whose liberties and interest are inseparably blended with our own; under flourishing and rapidly increasing trade, agriculture, fishery, and manufactures, with a growing population; and the enjoyment of civil, religious and national happiness, surpassing the anticipations of the most sanguine; did we not too hastily, “resign ourselves into the arms of security;” saying, as it were, “the bitterness of death is past,” we shall see no more war in our day? And, like God’s ancient people, did we not forget the works of the Lord, and the wonderful things he had done for us? Almighty God, who always takes notice of the ingratitude of his people, and never suffers it long to go unpunished, was pleased to permit a terrible war to break out in Europe. As the only possible wise step for a people situated as we were, we took a neutral station. Every possible artifice was used to draw us into the vortex. Britain unjustly attacked our trade, and made great spoliations upon our commerce. We complained of their flagrant injustice, and proposed a negotiation. England listened to the proposal; and a commercial treaty of alliance ensued; which, though it was not in all points the best that could have been wished, yet was infinitely better than a war. France had formerly, for her own interest, acknowledging our independence was established, assisted us in the war against Britain; for which aid we made her full compensation, even before the times stipulated for had expired. But now, vexed at not being able with all her intrigues, to draw us into the war, contrary to the laws of nations, of justice and the faith of treaties, has committed the most grievous outrages upon our defenseless commerce; and unrighteously plundered us of our property by the lowest calculation, to the amount of more than fifty millions of dollars. A minister was sent to France to present our complaints, but was refused an audience. Our distresses and our forbearance continued. Three envoys extraordinary were then sent, with most ample powers and instructions, “to do justice to France and her citizens, if in anything we have injured them; to obtain justice for the multiplied injuries they have committed against us; and to preserve peace.” But all was in vain. They could not be accredited without stipulations for such vast sums of money, and such submissive terms, as would be tantamount to the resigning of our sovereignty and independence to their influence and dictation, as the price of entering upon a negotiation. Such degrading terms were spiritedly refused; and our envoys were recalled. The spirited and judicious measures of our government, our naval and military operations to defend our commerce and our dearest rights, it is said, have changed the language of the French government into a milder tone. Happy for us, if it should not prove to be the tear of the Crocodile over the pray he means to devour. Let us beware of the decoy. Satan often does more mischief when transformed into an angel of light, than when he attacks openly with his cloven foot. What reliance can be placed upon men who renounced Christianity and the Holy Sabbath; who deny the immortality of the soul, and event the existence of a God? What ties of obligation can be found in the faith and promises of such, to give them consideration in the minds of a wise, and religious people? Should fair and candid overtures of peace, upon just and righteous principles, accompanied with good evidence of their sincerity be made to our government, the offers would gladden every true American heart. But, till then, putting our trust in God, the great arbiter of nations, let us unite in the strongest bonds of peace among ourselves; and put forth every exertion even to the last extremity, in supporting our own government and defending our independence, and our precious rights and privileges, against all foreign influence, and every bold invader. Then may we hope, that no weapons formed against us will be suffered to prosper. The complete and most important victory, gained by the British over the French fleet in the Mediterranean sea, may also have influence, to induce the French government, ostensibly, to change their professions and conduct toward us; while their dispositions and views may be precisely the same. But O, let our country beware; let us be doubly guarded against that envenomed serpent in the grass, as a more dangerous enemy, than the most mischievous viper in open view. Snares have been laid for us and snares without dispute will be laid for us. — As the Psalmist expresses it; they may encourage themselves in an evil matter. They commune of laying snares privily. But hiterhto by the wisdom, the vigilance and firmness of our rulers, their snares have been discovered and broken, and we have escaped. May a protecting providence still keep us from the snares and the grins laid for us by the workers of iniquity; and may the evils designed against us, eventually, fall upon their own heads. Particularly, may we be defended against the men of treachery, slander and falsehood, of our own nation, who have been so busily employed in formenting difficulties and divisions among ourselves; who, by wicked artifice, falsehood and misrepresentation, have left no stone unturned, to bring us under foreign influence. As for those weak, but honest men, who have been the dupes and tools of the artful and the wicked, their ignorance may be some palliation of their faults; and is all that can be pleaded in their excuse. But as for those wicked tools of a foreign nation, whose pride and avarice would lead them to sell their country to gratify their passion; I am persuaded the time is hastening, when a tenfold vengeance will light upon their guilty heads. ¹³ May timely repentance, and their every exertion in making reparation for the evils such men have attempted against their injured country, save them, through the mercy of God, form final perdition. Praised by God, who hath hitherto disappointed the devices for the crafty, and prevented their hands form performing their enterprises.

What thankfulness is due to a protecting Providence, that we have not yet fallen a sacrifice to those dangerous secret societies, which are numerous in Europe, and some of which, it is said, and I believe with truth, exist in America. Their athestical, their blasphemous, immorralizing, disorganizing principles, their unremitting endeavors to overturn all existing government and religion, as set forth by Professor Robison and the Abbe Barruel, both writers of eminence and credit, are almost enough to child the blood in our veins; and ought to rouse the attention, awaken the vigilance, and excite the endeavors of every friend to religion, to develop the dark designs, and to guard against the baneful influence of all such dangerous secret machinations.

The seasons afford us further demonstrations of the many wonderful works of God toward us. Notwithstanding the distressing drought, and destructive storms of hail have in many instances cut short the expectations of the husbandman; yet in a general way God hath prospered the works of our hands. Beyond the influence of the drought and the hail, and, compared with the whole country, they were not very extensive, the seasons have been propitious, and the earth has yielded a plentiful increase.

Under the smiles of heaven our fisheries have been successful. Our commerce, notwithstanding all its embarrassments by lawless, cruel, and unjust robbers upon the high seas, has been much more prosperous, than our circumstances gave us reason to expect.

Notwithstanding the exertions that have been used to sow dissension among the people, to promote difficulties, and to divide us, the blessings of peace and good government are yet enjoyed into this commonwealth.

In the midst of mercy God hath been pleased, in his righteous displeasure, to visit our capital and many other towns and cities with the awful judgment of pestilence. Numerous victims have fallen a pretty to its malignity. The distresses which have accompanied this mortal sickness, are beyond description. But in the midst of judgment God hath remembered mercy; and caused the voice of returning health to gladden the hearts of the people.

Among the blessings of heaven we recite this day, the continuation of the life and health of our excellent Chief Magistrate, the President of the United States, demands a tribute of grateful praise.

For the preservation of the life of our beloved WASHINGTON, whose heart has again been inclined to step forth at the call of his country, at this critical period, to make the command of our armies, in defense or our independence and privileges; for which he sought, and through a series of unparalleled difficulties, jeopardized his life in the high places of the field; for these first characters in the world, and for other great and good men, lovers of their country, whose talents are employed in her defense, thankful acknowledgments are due to heaven from every American heart.

The present history of Europe is little else than a history of revolutions, wars, rapine, bloodshed, and distress of nations. The constitutions of peaceful republics have been overturned, their governments destroyed and the worst of tyranny substituted in their stead; and those republics have now become vassals, and tributaries to their more powerful and tyrannical invaders. Some of these instances have been pointed to us, through our Envoys, to awe us into measures, which in time might reduce us into a like humiliating situation. But through almighty goodness, the guardian Angel of America has hitherto protected us; and we yet enjoy our sovereignty and independence; the best constitutions of civil governments, and our rights and privileges both civil and sacred.

May our minds be deeply impressed with a high sense of the value of our constitutions, independence and privileges; that we may never provoke our Supreme Benefactor, by our ingratitude and disobedience to suffer them to be arrested from us.

But among all the blessings we this day celebrate, is there, can there be a greater, than the continuation of our holy, blessed, Christian religion? This religion is calculated to promote virtue, and piety toward God, and peace and good order in society; to support the afflicted, to comfort the sorrowful; to disarm death of its sting; to give the most sure and certain hope of a future state of blessedness for the righteousness, an da glorious resurrection from the grave.

How lost to a sense of the dignity of man; how lost to virtue, and to all ideas of true happiness, must that man, that society, or that nation be, who discards that religion? How then should every well wither to the happiness of mankind, in this, and a future would, bless God for Christ and his religion; and joining with the Apostle say; Thanks be to God for his unspeakable gift? How should we then, in every possible way, endeavor to strengthen and support religion? A greater injury cannot be done to a man, to a people, or nation, than to destroy religion. Who then upon serious reflection, who loves God and happiness of mankind, could with an intimate friendship with a government of atheists, whose avowed principles are to destroy the kingdom of the Redeemer? ¹⁴ That such a government exists, and fins so many friends to its cause, is must to be lamented. Among the leaders of that government, we have reason to believe, there are practiced some of the grossest immoralities, that ever disgraced human nature. Who can wish or court the friendship of such men? The caution of Solomon may not be untimely in this case. Make no friendship with an angry man, and with a furious man thou salt not go; lest thou learn his ways, and get a snare to thy soul.

But some may perhaps say, that these men, bad as they are, ought to be respected as the instruments, how have pulled down the Pope, the man of sin. And have not even the clergy been reflected upon, in a scandalously venal paper, a vilifier of our government, for not giving in public thanks for the downfall of the man of sin, for which they have long prayed Were we to follow the example of France, every such paper in the Untied States would be immediately suppressed, and their editors, even without a trial, would be banished their country. But blessed be God, who live under a government of laws, and not of tyrants. But let it be asked; if the Pope be displaced, and the devil incarnate hath himself taken the chair; if instead of peace and tranquility through guided by bigotry and blind superstition; if instead of these, atheism, bloodshed, rapine, and tyranny have succeeded, with a train of tenfold greater evils than the popish hierarchy itself, bas it was, does this look like the downfall of the man of sin? When the time shall come, that the kingdom of Satan shall be destroyed, and the man of sin shall fall, then, according to prophecy, the Lord will consume that wicked one with the spirit of his month, and destroy with the brightness of his coming. But previous to this, Satan is represented, as coming down upon the inhabitants of the earth, and the sea, with great wrath; because he knoweth he hath but a short time, i.e. to reign. Have we not some reason to apprehend, that now is the time of the fulfillment of this prophecy; when that great Dragon, that old Serpent, called the Devil and Satan, is come down upon the inhabitants of the earth, and of the sea, having great wrath; stalking among the nations, seeking whom he may devour? And if so, we may hope his reign will be short. O let us pray and look of the coming of that period, when Satan shall be bound and cast out, and nations learn war no more. Let us praise God for the joyful hope and expectation of that day, when the Lord God shall arise, and in the greatness of his strength, subdue all things to himself; when the church and people of God shall triumph gloriously over all their enemies though the Redeemer, and peace upon earth universally reign.

While we thus commemorate some of the unnumbered mercies of God; and endeavor to express the warmth of our gratitude, for the wonderful works of his goodness toward us; let us subjoin to our praises, a humble and sincere confession of our numerous sins. May a sense of divine goodness lead us to unfeigned repentance, and sincere obedience to the divine will. Let us fervently pray for the destruction of sin; for a revival of religion; and for the restoration of tranquility to the nations of the earth. Pray for the Peace of Jerusalem; and that all who love and seek her prosperity may prosper.

May the bands of our national union be strengthened, and all our enemies disappointed. Justly estimating the privileges we enjoy, let us support them to the last extremity. Let us love our country, and promote its felicity, by endeavoring to lead quiet and peaceable lives in all godliness and honesty.

May our University and all seminaries of learning be smiled upon, and the blessings of God rest upon instructors and instructed; and may all our children be taught of God.

May the Ministers of the everlasting Gospel be assiduous and successful, in teaching the great doctrines of Christ, and the various duties of his holy religion.

May wisdom be imparted to all our public councils. May civil magistrates and other officers, in the faithful discharge of their duty, be a terror to evil, doers, and a praise to them that do well.

May parents and heads of families, young people and children, and all consider this as a time of fear, as well as joy and thanksgiving; and every one endeavor to promote virtue, morality and religion; and the peace and happiness of society; that in all the ways of well-doing through the aids of the spirit of Christ, we may be prepared for the important crisis, that, may be formed before the return of his dear Son, satisfy us early with his mercy; that we may rejoice and be glad all our days. So may his work appear unto his servants, and his glory unto their children, that the beauty of the Lord our God may be upon us.

Now to him who hath existed form eternity, and in whom dwelleth every perfection; to him who created the worlds, upholds them by his power, and governs them by the wisest and best laws; to him who lead forth Joseph as a flock, and guided his ancient church with the skillfulness of his hand; to him who took our forefathers into his holy protection, planted them in this good land, and supported them under numerous and unparalleled sufferings; to him who0 hath ben our God, and hath done so many wonderful works for us, that they cannot be numbered; to him who, we trust, will continue to be our God, the God of our children, and children’s children to the latest generation; to him who hath hitherto delivered us, and we trust will still deliver us; to him, as is most due, through Jesus Christ, be gory and honor, thanksgiving and praise, forever and ever.

AMEN.

Endnotes

¹. Different opinions have prevailed respecting the nature of the disease, which proved so fatal to the Indians. The small pox, according to Mr. Hutchinson, made terrible havoc among the Indians of Massachusetts in the year 1633. “This caused some to suppose that to have been the disorder; but the Indians themselves always gave a different account, and, by their description, it was a pestilential putrid fever. In one of the voyages collected by Purchas, it is said to have been the plague, and that some of the Indians who recovered showed the fears of the boil.” This seems to be corroborated by the account Mr. Prince gives of some, who, sailing to Massachusetts in the year 1622, “found a great sickness among the natives, not unlike the plague, if not the same.” Prince, Chron. p. 124.
Mr. Hutchinson gives us an account of an extraordinary mortality among the Indians of Nantucket in the year 1763, which he supposes “strengthens the probability of the account of the distemper and of the amazing effect o fit. There were about 0 families of Indians in the island of Nantucket containing about 320 persons, men, women and children. In the beginning of October, a fever began among them, and before the end of January, between 260, and 270 persons had been seized with it, of which number 6 men and 9 women only recovered, and but 15 families and about 85 souls remained, 15 of whom had wintered in the straits of Belleisle and escaped the distemper.” Some imagined this disorder was imported; but others though there was not room for such a supposition. “It is remarkable , that the English inhabitants were free from the distemper, and not one person died with it.” Hutch. Hist. vol. 1, p. 34. 35.
Some have conjectured that the distemper among the Indians was the same disorder that has made such awful devastation in the cities of New York, Philadelphia, and other places. Whether this fatal disease originated in this country or was imported form abroad, may be highly worthy investigation. It is a subject which merits the attention of the learned, and in which the health and happiness of this country may be deeply interested.

². The Rev. Mr. Rowlandson, Minister of the place, was absent. Madam Rowlandson, his wife, and children were taken prisoners. Their house was burnt; and the old caller where it stood, and the bricks are still to be seen.

³. The Rev. Mr. Williams, his wife and five children were among the prisoners. Two others of their children were murdered. Mrs. Williams, having scarcely recovered from her lying in, was in a weak state, and being unable to travel as fast as the rest, the second day after they set out, her Indian master sunk his hatchet into her brains. Hutch. Hist.

⁴. The Rev. John Rolph, his wife an done child were among the killed. This mischief was done August 9th, 1798.

⁵. Foxcrafts Serm.

⁶. Hutch.

⁷. The French said he died of an apoplexy; but the English, that be poisoned himself. Hutch.

⁸. Now called Hallifax.

⁹. Hist. of the war from 1749, to the definitive treaty of peace in 1763.

¹⁰. The foregoing historical sketches were collected from the writings of Mr. Prince, Mr. Foxcraft, Mr. Hutchinson, and others.

¹¹. Dr. Cooper’s Serm. Before the General court, Oct. 16, 1759. P. 47, 48.

¹². Fort on West Point.

¹³. Among numerous other publications, how far a letter, said to be written by Mr. Jefferson to Mazzei, and a letter form Mr. Barlow in France to a member of congress, are a proof the such characters exist, let those who read them judge for themselves.

¹⁴. The following is contained in a discourse published by order of the National convention in France. “Man, when free, wants no other divinity than himself. Reason dethrones both the kings of earth, and the kings of heaven. No monarchy above, if we wish to preserve our republic below. Volumes have been written to determine whether or not a republic of atheists could exist. I maintain that every other republic I a chimera. If you admit the existence of a heavenly sovereign, you introduce the wooden horse within your walls! What you adore by day will be your destruction at night & c. we shall instantly see the monarchy of heaven condemned in its turn by the revolutionary tribunal of victorious reason.”
In Mr. Gifford’s letter to Mr. Erskin may be found the following horrid instance of the most daring blasphemy ever expressed. “On the 30th of November, 1793, the pupils of a new republican school, in France, appeared at the bar of the Convention; when their leader declared, that “he and his school fellows detested God! That instead of learning the Scriptures, they learned the Declaration of Rights, and made the Constitution their catechism.” The President expressed the satisfaction of the Convention at the declared they made. The young demons were admitted to the honor of the fasting, and received the kiss of fraternity amidst the loudest applauds.” Who, then, I again repeat, can wish for an intimate friendship with such men?

David McClure (1748-1820) graduated from Yale in 1769. Though he taught for a time, he was ordained in 1772 and was a missionary to the Delaware Indians for sixteen months shortly after his ordination. McClure was the pastor to a Congregational church at North Hampton (1776-1785) and later a church in East Windsor, CT (1786-1820). He also served as a trustee of Dartmouth (1777-1800). The following sermon was preached by David McClure on the first Sunday in 1799.

The NEW-YEAR.

A

SERMON,

Delivered at East-Windsor, first
Society, on the first Lord’s
Day, after the
commencement of
the year
1799

By DAVID M’CLURE, A. M.
Minister of the Church in said Society

*** The following plain discourse, on an important practical subject, is published at the request of a number of hearers.

Preparation for death and eternity.

Ecclesiastes ix. 10.
Whatsoever thy hand findeth to do, do it with thy might: for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest.

NOTHING is more certain than that man is born to die; yet there is no one important truth, less practically believed!

Altho’ we daily see our fellow men falling around us, victims to death, and mouldering [disintegrating] to dust, it is strange that we who are living are so secure, and unalarmed, and that we do not consider ourselves equally exposed to the arrest of death, as others. “All men think all men mortal but themselves.” Constant experience verifies the solemn truth, THAT MAN’S LIFE IS LIMITED, AND HIS ABODE ON EARTH OF SHORT DURATION. Our life is indeed short compared with the eternal existence on which we must speedily enter. The few days of life, with many, are full of trouble; and all experience more or less sorrow and vexation.

There are a happy few who make the brevity of life, and a preparation for death, the interesting subjects of their daily devout meditation; and earnestly seek for grace, that they may be prepared for a speedy summons from life, and appear with acceptance before God, thro’ the mediation of the great Redeemer. One of the ancient, servants of God, reflecting on the uncertainty and sorrows of life, earnestly prays, “teach us O Lord, so to number our days, that we may apply our hearts to wisdom.” In the right estimation of our days, consists that wisdom by which men are made wise for eternity.

Multiplied and various are the calls which God gives to mankind, by his word and providences, to improve life, in preparation for death and eternal scenes. Among these, let me invite you to the solemn thoughts suggested in the exhortation given by the wisest of the sons of men. “Whatsoever thy hand findeth to do, do it with thy might.”

This life is a scene of labor. We have much to do. And whatever our duty dictates to be done, either of piety and devotion towards God, of goodness to men, or for our own comfort and usefulness in the world, or our eternal benefit beyond the grave; these great duties we are to do with zeal, labor and perseverance. The reason given for the faithful and diligent improvement of life, as a state of labor and probation for eternity, is, that no labor of ours, will avail to secure salvation beyond the grave. There is no DEVICE, nor KNOWLEDGE, nor WISDOM, after this present state of probation is ended, to secure eternal happiness. This life is our only state of trial for immortality. At death, all means of grace will cease, and men will be fixed in a state of happiness or misery, according to their works.

Knowing therefore what our duty is, in the various business of life, and in the momentous concerns of salvation, we are to engage therein willingly, pursue zealously, and finish faithfully, the work assigned us.

Directed by the solemn exhortation contained in the words that have been read, let us,

1. Inquire what we are to do in this life, so as best to answer the end of our creation.

2. Consider particularly the great motive suggested in the text, to hasten our preparation for death and eternity, which is, that this life is our only state of probation for that life which will never end.

1. We are to persevere in the ways of WELL-DOING. All evil doing, either the omission of duty or the commission of sin, is most strictly forbidden.—Whatever our hand findeth to do, in ways of obedience to the divine authority, we are to do with our best ability, and that perseveringly, and to allow no temptation to draw us into sin. The Most High assured Cain, that if he had DONE WELL, he would have been accepted; and if he did not well, but ill, sin lay at the door. The exhortation to do with our might, what we do, is to be understood of well-doing only. The divine law condemns all those evil doings of men which are dishonorable to God, or injurious to men. It condemns all profanation of the name of God, his holy word and ordinances. It condemns the works of unrighteousness, dishonesty, fraud and violence towards any; the indulgence of the vices of intemperance, sensuality, covetousness and every work that is opposed to the purity of the gospel. Multitudes of our fellow men do the works of sin and disobedience to God, with all their might, and turn not from the wickedness which they have imagined to do. They pervert the end of their creation, and prepare for themselves an aggravated condemnation. The important duties which we are to do in a preparation for death and eternity, do not forbid or interfere with those social and relative duties and labors which we owe to mankind and ourselves. These are important ranches of well-doing. The business of both worlds, the present and the future, may be conducted without interference. The person who is wise for eternity, will be careful to perform the duties of the present life. “Diligent in business, fervent in spirit, serving the Lord.” He will do everything in its proper time and place, so far as he has ability and advantages.

The confident Christian will be anxious to fulfill the duties, which he owes to others, as well as to himself. He will be sober, diligent and faithful in his calling; just and merciful to all men. As becometh a good soldier of Jesus Christ, he will be vigilant and fixed in his post. Not unstable or wavering; but established in his principles, and persevering in duty. The duties which he owes to parents, to children, to the poor and afflicted, to government, to society, to religion and sacred ordinances, he will faithfully and cheerfully perform.

Men are to do with their might their whole threefold duty to God, to man, kind and themselves. The duties which men owe immediately to God, essentially consist, in a cordial and perpetual obedience to his will, and dedication of themselves to him, whose absolute property they are. This is the first and great commandment: “Thou shalt love the Lord thy God, with all thy heart, and with all thy might, and with all thy mind.”

2. We are to live under an habitual, and impressive sense of dependence on GOD, and accountableness to him. So to do, in the sense of scripture and agreeably to its familiar language, is, “to walk with GOD.” He who habituates himself to meditate on God as a present witness, and righteous Judge, and his only portion and happiness, will feel a most powerful motive to well-doing, and an effectual restraint from all voluntary evil, in thought, temper and behavior.

3. Men are penitently to confess to GOD their offences, and implore his merciful forgiveness. By nature we are enemies to GOD and to holiness, and prone to sin. Influenced and governed by a depraved principle, they fall under the guilt and condemnation of GOD’s holy law; and laboring under a moral inability, to adopt of themselves a pure principle, they are wholly dependent on grace. And that grace which changes the heart, and turns the soul to GOD, he is ever ready to give to him, who is deeply convinced of sin, of righteousness and of the judgment to come.

Renouncing dependence on ourselves, we are with all the heart, to trust in JESUS CHRIST, “the Lord our Righteousness, who hath loved us, and given himself for us.” By sincere repentance, a cordial faith in Jesus Christ and persevering obedience to his gospel men are to secure a good hope of eternal life. “Whoso confesseth and forsaketh his sins shall find mercy.” Divine assistances are given to men to convince them of the justice of the law, and the grace of the gospel; to prepare their hearts to seek after God, and lead them to the Saviour.

In the performance of the duties which men owe to one-another, they are to have respect to the divine authority. It is this principle which will make the charities and good deeds of the righteous, accepted at the day of judgment. This is implied in the favorable sentence of our final Judge, “inasmuch as you have done it unto one of the least of these, my brethren, ye have done it unto me. From a principle of love and loyalty to JESUS CHRIST, the accepted Christian will do good to men. He will be just and merciful, knowing, that “if he forgives not men their trespasses, neither will his father in Heaven forgive his trespasses.”

The duties which men owe to themselves, they are to do with sincerity and purity. To cultivate the Christian (graces) and virtues, the habits of sobriety, temperance and the government of the appetites and passions; mortified to the (vanities) of the world and every lust.—Man’s threefold duty, is comprised by the apostle, in his direction to Christians, to live soberly, righteously and godly, By sobriety, we are taught the duties of temperance and self-government; by righteousness, the duties we owe to men; and by GODLINESS, those duties which are due immediately to God. This is the whole duty of man: and these duties we are to do, with all our might, in the best and most perfect manner, and which we are capable, as rational, immortal and accountable beings.

We come,

2. To the consideration of the powerful motive, so to do, even that this is our only state of trial, for death and the judgment.

“There is no device, nor knowledge nor wisdom in the grave.” This life is man’s harvest-season for eternity. His labor to obtain salvation, will cease at death. This, our Lord hath taught us by precept and example; saying, (“He) must work the works of him that sent me while it is day: the night cometh when no man can work.” We have a great work to do, and a short time to do it. “For we must all appear before the judgment seat of CHRIST, to give account of all things done in the body,” and to receive an eternal sentence. This life is the commencement of an existence which will never end. Our [ineligible] began a few years past, and will never cease; tho’ the body dies, the soul lives, and God has made it immortal.—Most powerful are the motives, which urge and impel us to improve life, in a preparation for that never ending existence; for

1. Death is near. It is nearer than we are aware. Persons in the possession of health know not why they are more exposed to die at the present moment that the past, and flatter themselves with the sure prospect of living many years. But death arrests men suddenly and unexpected. “It is appointed to man once to die;” and the time when, is wisely and kindly concealed from us, that the uncertainty may excite us to be always ready. The body composed of perishable materials, is continually liable to unknown accidents and death. When we look forward to future life, we view the time long; but in the retrospect, our life appears to have passed hastily away. We are deceived in our expectation of the length of time allotted us, to do the business of life, and prepare for eternal scenes. The sacred scriptures warn us of this deception, and in lively figures shew us, how short and vain our life is. It is compared to things of swiftest motion, and shortest duration. To the arrow that cuts the yielding air; to the swollen stream that rushes down the precipice, bearing all before it; to the ship that swiftly passes over the ocean; to the shuttle that flies through the loom; to the eagle that darts upon his prey; to the green and short-lived grass; to the flower which flourishes a moment and dies.

We are speedily brought to the utmost verge of life, and to the boundless shores of eternity. When our departing spirit shall stand upon the narrow isthmus, which separates time from eternity, and look forward to the endless prospect , how short and trifling will the time that has passed appear! And of how small account the cares and amusements of this fleeting world! No part of life will then appear of value, but that which has been spent in wisdom’s ways.

2. We are faithfully to improve life, to do the works assigned us, because after death, a judgment will be passed upon us. What makes life of value to us, is its connection with our future existence; for then a sentence will be pronounced upon us, either of acceptance to endless joy, or banishment to endless sorrow. After death it will be well with the righteous; but it will not be well with the wicked. Then to each candidate for eternity it will be said, either, “well done good and faithful servant;” or, alarming thought, “depart ye workers of iniquity!” At the resurrection, this sentence will be confirmed with circumstances of inconceivable happiness to pious men, and of misery to the wicked; when “they that have slept in the dust of the earth shall arise, some to everlasting life, and some to shame and everlasting contempt.”

3. We are faithfully to improve life, because the promises of grace to obtain salvation, are limited to the present state. By all the descriptions given in the sacred scriptures of a future state, this solemn truth is established, that the time of the sinner’s preparation for eternity, and obtaining the great salvation, is confined to this life and world. It cannot be fairly deduced from the general tenor of revelation, that gospel sinners, living and dying in an unholy state, will have another time of trial; or that the punishment of Hell will be disciplinary.—The opposite of this, is repeatedly asserted. It is this consideration that makes time, of such vast moment to men.—This, sirs, should excite our just fears, lest we be found in the unhappy number of misimprovers of that grace, and those means of salvation, which our merciful God now gives to men. How shall we escape if we neglect so great salvation.”

Thus have we taken into consideration, the salutary and solemn exhortation, TO DO with all our MIGHT the various work and labor, which God has assigned us in this life. That we are to be diligent in well-doing, in the conscientious and faithful performance of our whole three-fold duty, to God, to mankind and to ourselves: That we live under an habitual and impressive sense of dependence and accountableness to God: that we penitently confess to God our sins, and implore his merciful forgiveness, thro’ Jesus Christ his son, our Almighty Redeemer: that we believe in Jesus Christ, and live in new obedience to his gospel: that we are to do these works, and obtain this grace, because a judgment for eternity will be passed upon us, when we leave the world.

Some improvement will conclude.

1. We infer the duty and necessity of laboring to obtain an interest in the kingdom of Heaven, and to be accepted in JESUS CHRIST, that it may be well with us at death, and after death. Let me endeavor to bring this solemn subject home to your thoughts.

The different conditions of men in the future world, will be occasioned by sin and holiness. Heaven is a holy place to which without holiness, none will be admitted. Hell is a world of sin, to which the enemies of God will be doomed.

Constant experience, and the word of the eternal JEHOVAH, unite to assure you of the approach of death; and you must be rationally convinced of the importance of a preparation. For in the grave, the precious advantages now enjoyed, will be no more repeated. If, sirs, any of you will not be persuaded to attend to the calls of the word and spirit of GOD, in this state of your trial for eternity, can you expect to find in the world of misery, a more favorable season, or more suitable means? Must you not rationally conclude, that if it is the purpose of GOD, that sinners should come to the knowledge of the truth, and be saved, that he would afford them the most suitable and persuasive means and advantages to obtain in this life? Why should other or better means be denied to men here, if other or better means are possible? Defer not then to a future period, or to a future state, the great work of salvation, “for NOW is the accepted time, and NOW is the day of salvation.”

Every moment brings you nearer to the eternal world. Are you prepared for your final summons? Instances of mortality around you are often repeated. The young, the gay and thoughtless as well as the aged, are called away. Neither the vigor, nor the strength of youth, can ward off the shaft of death. Let every moment be improved in wisdom’s way’s, and in hastening a preparation for that world, to which the immortal spirit will be introduced, on its leaving the body. Thousands have lost Heaven by delay. In youth they have deferred the work of preparation to some more convenient season, which alas, they have never found. Now sirs, is the best, best because it may be the ONLY time. Many think little of a preparation, until sickness arrests them. But wise and happy is the youth, who in the days of health, and bloom of life, remembers GOD his Creator, and his merciful Redeemer. Early piety lays a good foundation for a useful life, for comfort in age, and support in death.—Your time, my fellow immortals, will speedily come, you know not but it will be this night. Should you die in an un-renewed state, how dismal must be your prospects, when your unwilling soul is about to take its departure into the world of spirits, to appear before GOD, your righteous and injured Judge!

Reflect a moment on your present state and danger. Let the text remind you that you are now on your way to death and the grave. “The grave whither thou goest.” It is not a peradventure, whether you will go there at all, or will go at some future period; but you are now on your way to that dark and narrow house, appointed for the living. That you may arrive there, and find it a peaceful rest, let me invite you to JESUS CHRIST, who hath said, “He that believeth on me tho’ he were dead, yet shall he live: and he that liveth and believeth on me, shall never die.”

A weighty motive, urging us to a diligent improvement of our time to prepare for death and eternal scenes, is, “that another year of our short and fleeting life is passed and gone.” And thro’ the good hand of God upon us, we are now entering on the threshold of a NEW YEAR. But who can assure himself that he shall see the end of it? How many have been arrested by the arm of death the year past?

God has loudly called us to prepare to meet him, in the return of mortal sickness, with which some of our populous towns have been visited. While we sympathized with our afflicted brethren under the awful scourge, his goodness spared us, and favored us with uncommon health. In the healthiest seasons, our acquaintance and dear friends leave the world. “There is no order in death,” and every age and condition of life, have abundant admonitions of his approach. This year, no doubt, some of us will be carried to our long home. It is the wise beforehand to be prepared for the solemn moment. To the sinner it will be a day of darkness and gloominess; but to the sincere Christian it will be a good day; the termination of all his sorrows, and the commencement of a happy eternity. Since we, my brethren, both preacher and hearers, have around us, and within us, daily admonitions of our approaching dissolution, let us be stirred up to give diligence to make our calling and election sure: that supported by that grace which God, the father of mercies, gives to every humble soul, we may meet our summons without terror or surprise; and be supported in death, by the gracious promises and presence of our Almighty Redeemer.

The word of God, speaks only of a blessed or miserable eternity. Heaven or Hell, sirs, are before us, and to one or the other, our immortal spirit must go. By sin we are condemned to the world of sorrows; but thro’ the abounding grace of God, may obtain the Heavenly world. How ought we then to improve every moment of time to “escape the wrath to come, and lay hold of eternal life!”

The best preparation for Heaven, is a conformity to God in holiness”—Let us strive to be holy, that our minds may be Heavenly. And may we be prepared for our departure, should it be THIS YEAR, or this day; and “stand with our Redeemer at the latter day, upon the earth.”

In “our hope towards God, that there shall be a resurrection, both of the just, and of the unjust, let us be faithful unto death,” and then we shall with joy, hail the happy morning of the resurrection, and see the face of our judge in peace.

A M E N.

Nathan Strong (1748-1816) graduated from Yale in 1769, was ordained in 1774, and became pastor of First Church in Hartford. He served as chaplain in the Revolutionary Army, ran the “Connecticut Evangelical Magazine” from 1800 to 1815, and was one of the founders of the Connecticut Missionary Society.

A

SERMON

PREACHED ON THE

STATE THANKSGIVING

NOV. 29, 1798

BY NATHAN STRONG,
PASTOR OF THE NORTH PRESBYTERIAN CHURCH IN HARTFORD, CONNECTICUT.

PUBLISHED ACCORDING TO THE ACT OF CONGRESS, AND BY DESIRE OF THE HEARERS.

Revelations xviii. 4.
And I heard another voice from heaven saying, come out of here, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.

Although the holy scriptures were not primarily written for a book of political instruction to mankind, they contain much which ought to be seriously studied by the rulers of a free and Christian people. The church and civil state are so connected in events which take place that the information God hath been pleased to give the former, may often be improved by the latter to great advantage. The whole divine government of men is with reverence to his church – to the interests of his kingdom, and the accomplishment of the purposes of his grace. The cabinet of earthly princes is subservient to the king of Zion; and the armies and the heroes of hostile nations, although they mean not to be thus considered and known not by whom they are girded, he calls his armies and his servants to execute the purposes of his counsel, and avenge him on his enemies who know not his name, or have departed from the faith which he gave them to keep.

There have been sundry periods, some of which were pointed out in the sure word of prophecy, when the world has been convulsed with mighty revolutions, to answer some great designs in God’s moral and evangelical government. It was thus when his people Israel were removed to Canaan. It was thus antecedent to Christ’s birth and the propagation of Christianity. It was thus in the dissolution of the heathen Roman empire, by which so much Christian blood had been wantonly shed. It was early foretold, that it should be thus at the dissolution of anti-Christian Rome, with the civil and religious tyrannies depending on it. We have every reason to suppose the last of these periods to be far advanced, and that we now see and hear the commencement of those terrible judgments on mankind, by which this work of God will be concluded.

If there be any serious believers in God, his government and the Christian religion, situated where the weight of theses judgments must fall, they can do no more than endeavor to preserve the purity of their own personal faith and practice, and pray God that he would preserve them from the miseries of a tumultuous state and from his heavy judgments. His wisdom and grace are able to bring such individuals, however situated, into his secret chambers, and keep them safely until the day of wrath be overpast.

If there be any people so situated that they may possibly escape the weight of calamity (as it is hoped the people of this nation are), it becomes them to stand at a distance from the scene of plagues and not come into a state of intimacy, lest they be necessitated to drink the dregs of a very bitter cup. To such a people the exhortation of the text, which is inserted in the prophetic account of the destruction of Babylon, contains most important instruction political and religious. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and receive not of her plagues.

In the proclamation which calls us to the duties of this day, there is the following very worthy passage, “At the same time, to review with humble admiration the course of events, as they are now passing on the great theatre of the world; and to contemplate the occurrences and revolutions in the divine and moral government, which are rapidly taking place at the present period, in such manner as to fill our minds with a heartfelt and thankful conviction of the superintending providence of the Most High, and of his general and influential government in all events; whereby we may be led to a grateful acknowledgement of his distinguishing goodness to our highly favored land and country, in the blessings which we peculiarly enjoy.”

This is truly a period of wonderful events in the moral government of God; and they take place in such a manner and at such a period, as cannot fail, if we indeed Christian believers, to fill our minds with heartfelt and thankful conviction of superintending providence. God is now making himself known by the judgments which he executeth in the earth. He is now by the works of his providence, giving the ultimate, and that which will be the all-convincing evidence of the truth of the scriptures. There is but a little period to come compared with the past, in which infidelity will dare speak its sentiments. All considerate and good people see this already, and though there be some infidels against growing light, infinite wisdom permits them to rise up for two purposes; first, to fulfill more bloody judgments on apostate Christiendom than men of good hearts would wish to be the instruments of executing, although they know them to be just; and secondly, that by their avowed principles, practice, and the end to which providence will bring them, they may be a warning to future ages against infidelity. God teaches men by experience. Within the conclusion of a century, from this time, it will not be disputed what was meant by prophetic Babylon. Her great wickedness will be illustrated to universal knowledge by her great plagues. It will also appear, that infidelity was the instrument prepared by God for her punishment; that this infidelity naturally sprung out of her own corruption, or rather was the last stage of anti-Christian apostasy; and that having consumed itself and the parent which gave it birth, the judgments of God are finished. A new era will take place. Through the instruction of past experience, and the pouring out of the Holy Spirit, righteousness and peace will fill the earth. All the prophecies describe this succession of events. The past and present fulfillment of them, must remove them from wise minds, all doubt concerning the future.

The ancient prophets, have interspersed in their writings, many predictions which are now fulfilling. The present period was foretold by all the prophetic seers, by David, Isaiah, Jeremiah, Ezekiel, and the lesser prophets. It would not be difficult to select from these a multitude of predictions relating to the present day, and it is only a want of time, on the present occasion, which prevents my doing it.

Daniel among the ancients may be called the father of prophecy both from the vast extent of his predictions, which reach down to the end of time, and from the exactness with which he marked all these great events in empire, by which the state of the church has been materially affected. His visions are an epitome of the history of the world. They are repeated in so many forms, and accompanied with such explanations, that a candid mind cannot deny them to be the wonderful truth of him who governs the universe, and holds the nations and all their counsels in his hand.

In the language of prophecy, tyrannical governments, both civil and ecclesiastical, are represented by fierce and destroying beasts, which desolate men and the places where they come. Civil history informs us of four successive dominions, which have arisen in the world from the time of Daniel – each aiming at universal empire, and destroying the one which preceded it. The ancient Babylonian which existed when Daniel prophesied, the Medo-Persian, the Grecian, and the Roman. These were represented in vision to him as related in chapter vii, by four fierce and destroying beasts. By a comparison between the character of these dominions, as they have been verified in fact, and the symbolical representation of them we find a remarkable similarity. The last of these dominions the Roman, is represented as being of long continuance, of might strength, fierce, terrible to mankind, full of oppression, persecution, and tyranny over both the souls and the bodies of men. It is the dying pangs of this fourth beast which now convulse the world.

But while mankind are tormented by this struggle, following the word of prophecy we meet a most comfortable truth, which is this, that there shall never be another universal tyrannical dominion. It may be attempted, and we have reason to suppose that it is now attempted, by the infidels of France, and their emissaries in other countries, but God will blast their designs. Of this the prophecy of Daniel assures us, in many passages of the book. In the 7th chapter, he tells us he beheld until this fourth beast was slain and his body destroyed and given to the burning flame. To which he directly adds, “I saw in the night-visions, and behold, one like the son of man came with the clouds of heaven, and came to the ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.” Again towards the end of the chapter, speaking of the destruction of this beast he saith, “But the judgment shall fit, and they shall take away his dominion to consume and to destroy it unto the end. And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the MOST HIGH; whose kingdom is an everlasting kingdom and all dominion shall serve and obey him.” Observe the prediction: The kingdom and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the MOST HIGH. – Not to infidels. – Not to men who deny the being, the providence, the religion, and the Sabbath of the Lord, by which alone, as means, a sense of moral obligation can be kept alive in the human mind. – Not to those disorganizers of society who deny all moral obligation and the duties resulting from it. The Lord may use such instruments to do his strange work of judgment in the earth, but his prophetic word hath assured us they shall never attain universal dominion. They may, for a very short season, be used as a rod in the hand of divine justice, they may be the means of correcting many people and of correcting us, if our departure from the faith and practice of the gospel should require it for the honor of the truth; but after this is done they shall suddenly come to their end and no man shall help them. This is the course of events which must happen from the nature of society, and the effect of crimes on the social state. It is also made certain by the prophetic promise of God.

The evangelist John, who wrote the words of our text, is the next prophet of eminence, whom I shall notice at this time. He was one of the apostles, and the disciple whom Jesus loved. When of a great age he was banished by the emperor Domitian to the isle of Patmos, and there received and published his Apocalypse or book of Revelations. His prophecies were written more than six hundred years after the book of Daniel. At this time the three first of Daniel’s beasts, the ancient Babylonian, the Medo-Persian, and the Grecian empire formed by Alexander, had arisen in succession had destroyed each other, done their work of tormenting mankind, and their dominion was taken away, therefore the prophet John takes no notice of them. The fourth beast, the Roman Empire was then in its full strength. To this prophecy was directed, describing its character, its malice against the truth and the pure church of Christ – its diverse changes and forms of government – its decline and apparent death for a short season – and then its revival, in a more blasphemous form than is first existed – together with its miserable destruction by the avenging power of God, which is now taking place. We are, my brethren, come to what the scripture emphatically calls the last days. The last tyrannical form of government is falling to pieces, for which event there hath long been a growing preparation in the state of the nations. The pangs of misery will be great on men, and greatest on those nations and places, which most contributed to the rise and continuance of this civil and religious tyranny. Let us remember not to come near it, for its dying breath is contagious. It is the body of Daniel’s fourth beast that is dying, and infidelity with its natural consequences, war and disorganization, are the plague by which it is consuming. All wise people will withdraw their embraces, both from the dying body, and the disease by which it perisheth.

To understand the Apocalypse of St. John, there must be a very considerable acquaintance with history, both civil and ecclesiastical, from his day down to the present. But few men have it, and of this few, only a part are such Christians as have the interests of Christ’s kingdom on their hearts. This must be a sealed book to the greatest part of Christians, from their not having that acquaintance with civil and ecclesiastical history, which is necessary to see the fulfillment.

There is also another reason from which we must expect it to be a book hard to understand even to all. The infinite wisdom of God, designed for the comfort of his people and the consolidation of those who hold the faith of Jesus, to reveal the general state of things, his governing providence over his church, the rise of error, the conflict between the two kingdoms, and the miserable end of the delusion and of a departure from the humility and simplicity of the faith in Jesus; but not to describe the particular instruments and events by which all these things should be done. For this reason figurative and metaphorical language is introduced and we must wait until the fulfillment to see the exact intention of the Holy Spirit in all the figures which are used.

To the inconsiderate and unlearned in the past history of divine providence, it is not strange, that the book of Revelations appears like a confusion of metaphors, and a description of things done by agents out of the course of nature; but in solemn language, where the agency of God and creatures, and scenes of the visible and invisible world are awfully mingled. To those who are qualified and give themselves to understand it appears far different. Although expressed in metaphors, and containing a number of visions which represent the same truths, and the same events in the history of men and of divine providence it is a systematic book. It begins with a most solemn vision of the great king in Zion, and address to the churches then in being, signified by the seven churches in Asia. This is contained in the three first chapters. From the beginning of the fourth to the end of the eighteenth chapter, we have a description of the Roman dominion from the time of John to its utter extinction and punishment. It was then heathen Rome; after this is what has been called Christian Rome; which has since degenerated into antichristian Rome or the Babylon of this celebrated Christian prophet. It has been of long continuance, has assumed various forms of government, but in all of them been tyrannical, has been brought apparently to the dust, and the revived again – has been in every form, either by heathen violence or antichristian idolatry, dangerous to the pure religion of Jesus Christ – has first enslaved the world by civil power, and then by a mixture of civil and religious, tyranny and is now dying by the agency of its own infidel children. The unprincipled offspring are now eating the flesh and drinking the blood, the riches, the strength, and all the delicacies of the impure mother.

Before I proceed any further, to guard myself from an imputation of bitterness against the Roman church, I must observe that I see no reason to conclude there may not have been many sincere and good people in her communion, especially in that class of persons, who had little means of information. A great number of the late Roman clergy in France have met death in its most barbarous forms, with a constancy and a patience evincing a tender conscience and a love of God. It’s the Talleyrands in character and their associates, whom I conceive to be most properly designated by the mother of harlots, in the present period of the great apostacy from God.

Farther, it is yet impossible for us accurately to determine, how near the churches which call themselves protestant and reformed, come to the true standard of evangelical faith, practice and discipline. This reformation hath taken place in various degrees in the several parts where it hath extended, and in the best there may be much hay and stubble still to consume. Though no denomination of the protestant and reformed churches, will be willing to allow this of themselves, it may belong in some respects to all of them. Neither is it seen how any church, which rests in a bare profession without the power and vital life of godliness can free itself from the charge, and many such may doubtless be found in reformed Christendom. When God hath arisen to prepare the world for the establishment of a more pure faith and practice, it becomes all to examine themselves and repent, lest they be found in the number which must be exterminated.

After having made these observations, to secure myself against the imputation of a rigorous and uncharitable spirit, I must be allowed freely to say, that the Roman Empire in all its forms, the ancient and modern, the civil and ecclesiastical, hath been a tyrannical and persecuting power. It is unquestionably the same power pointed out in the gospel prophecies, by the man of sin – by the beast – the mother of harlots – the false prophet – the beast that ascended out of the bottomless pit and endeavored to destroy the witnesses of God – the modern Babylon which should fall by the signal judgments of God – that great city that ruleth over the kings of the earth. Most of these names were used by the prophet John in his successive visions, the latter explaining the former.

The events, which are principal matter of St. John’s prophecy, are thrown into three great divisions of time, designated by the opening of seven seals, the sounding of seven trumpets, and the pouring out of seven vials of God’s wrath. The opening of the seventh seal contains the whole succeeding period of the trumpets and vials. The sounding of the seventh trumpet contains the whole period of the vials down to the complete destruction of that tyrannical power, which is the burden of his description. All these prophetic figures describe judgments on the enemies of God’s truth, most of which have already taken place, but my present time prohibits a particular description of the events by which they have been fulfilled.

The six first seals are descriptive of heavy judgments on the heathen Roman Empire, from the time of John, down to Constantine, who declared himself a Christian, and placed Christians in all places of public office. The Christian church now enjoyed a short pause of peace from the power of its enemies, represented in the prophecy by praises in heaven and earth, and the sealing of the servants of God.

But the Roman Empire in its imperial form was not long to survive. Although Constantine and a number of succeeding emperors declared themselves to be Christians, Rome was to receive that deadly wound which was healed again in the rise of a mixed tyranny, partly civil and partly ecclesiastical. This wound was given by the events prefigured by the founding of the six first trumpets. The northern pagans and savages of Europe broke in upon the empire and reduced it to the deepest humiliation, which continued from 500 to 700 of the Christian era, in which period Rome had many changes, all of them humiliating. It was this period which is mentioned in the 13th chapter of John n his Revelation, when one of the heads of the beasts, meaning the imperial form of government received a deadly wound; which wound unto death he tells us was healed again so that all the nations wondered after the beast. The healing of this deadly wound consisted in the rise of the papal hierarchy, and the political estates of Europe, which have continued without essential change to the present day. This is eminently the beast with seven heads and ten horns described by John. He tells us that the seven heads are seven kings or forms of government which Rome should have, and every thorough historian can enumerate them. That the ten horns are ten kingdoms or political states, into which the ancient empire should be divided, and we know that in every period for more than a thousand years past, it hath been nearly or exactly this number. The co-estates of the old Roman Empire, although under different sovereigns, and often at mutual enmity, have formed a body distinct from the rest of mankind, and have stretched the iron hand of their influence to the ends of the earth. They have spoken of their rights as extending to the bodies and souls of all me; and of the balance of power between themselves, as though it were an eternal rule of right for all the creatures of God. This body of the old Roman Empire hath perpetually embroiled the world, either by its arts or its power. It hath visited every coast – hath made a claim on every clime – hath concentrated the luxuries of the earth in its bosom, and there hath scarce been a contention between nations, in other quarters of the globe, to which it hath not been the author or a partisan. Its tyranny hath been over its own subjects and the people of distant regions. To a civil despotism, which naturally grew out of the barbarous foundation of feudal rights, it hath added a religious tyranny beyond all the sins that have before defiled the earth or oppressed men. It hath blasphemously changed and used the religion of the meek and lowly Jesus, to scourge oppressed nations – to dethrone lawful princes – and to indulge and pardon the worst of subjects in the greatest crimes. The civil and the religious tyrant, have walked hand in hand to deceive, to impoverish, to enslave soul and body, and then to hail the whole as done for the glory of God. These prophecies of John had a vast object for their description. Not merely one city, or nation or century of time; but the great political body of Europe, with its dependencies in other quarters of the globe, which is the old Roman Empire arisen in a new form, consisting of apostles of Jesus at the head of armies, emperors, kings, princes and multifarious catalogue of civil and ecclesiastical courts, dignities, powers and oppressions. This vast body has been called the holy Roman church and the Holy Roman Empire with its allies. This enormous mass of civil and religious oppressions began to take its form and envelope it’s true character, from 500 to 600 of the Christian era. By the year 1350 its features were completely opened. The pouring of the seven vials of God’s wrath is a prophetic description of the events, through which this oppressive power shall be brought down again to utter ruin. They probably began to run between 800 and 900 of the Christian era, and from prophetic computation, we may determine that the great work of God will be done before the conclusion of the next century. The pouring out of the fifth vial on the seat of the beast, unquestionably means the reformation, with the foundation that was then laid by the spread of knowledge, for the spreading of civil and religious liberty, in many, which are not principal powers within the limits of the old Roman empire. It is worthy of remark, that the nations which then, in a degree emerged, although they have been shaken in the present commotion, have drank less deep of the cup; and are probably reserved by the wisdom of God, to set limits to this inundation of misery, through the outraging passions of men. This is true of Britain, the Swedes, The Danes, and the northern parts of Europe and Germany.

It is the sixth and seventh vials in combination that are now running. An ingenious and learned sermon, lately published by the Rev. President Dwight, hath justly explained the three impure spirits under the sixth vial, that went out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, to mean the principles of infidelity which within a century have risen in the old Christian world. The events and the effects so precisely mark the period of prophecy, that we cannot mistake it. The causes of the present war in Europe lie in the moral world. These impure spirits, have already gathered the king or nation, to the battle of the great day of God Almighty. The battle is fighting, the blood is running, and it will run. There may be a multitude of contradicting events, but the principal features of the scene will be the same until this Babylon is fallen. ¹ It is the irresistible work of God and must go on, for the mouth of the Lord himself hath spoken it. And while the work is going on, some will see and give glory to the God of heaven; but those who are most deeply involved in these events will neither see nor fear.

The 18th chapter of the prophecy, which my hearers will read at their leisure, describes the wailing that is made over this wreck of nations. The kings of the earth, and the merchants of the earth, and every ship-master, and all the company in ships and the sailors, and as many as trade by sea, are represented as standing afar off and saying, Alas, Alas, that great city Babylon, that mighty city, for in one hour, that is very suddenly, is thy judgment come. How corresponding are the events of the present period! The counsels and the policy of nations, far and near are deeply affected by the great battle. The merchants of the earth and those that do business on the deep waters, all become interested in the scene, and by its consequences almost through the whole world, they are reduced to wailing and distress. Who besides God could have enabled his servants to foretell these events at so vast a period from their accomplishment!

In the midst of the description of this ruin, our text hath its place – And I heard another voice from heaven saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. This exhortation is full of important instruction. It must be principally meant for surrounding and distant nations; and all the preceding parts of this discourse were designed to give it a deep impression on your minds. A few individuals, of those who fear God may be so circumstanced as will enable them to leave the scene of destruction, and seek a foreign asylum; but it can be only a few. Much the greatest part of such individuals must by faith and prayer commit themselves to the divine keeping, and God can preserve them in the midst of these political thundering earthquakes.

To nations situated as the American now is, the text gives most excellent advice, and points out the only possible way of preservation. Come out of her my people.

1st. Avoid the principles which are bringing her to a deserved and an awful end. It is the demoralizing principles of infidelity, which have thrown Europe into a state on which the rest of mankind look with fear and horror. There may be many honest men in the revolutionizing nations, men who would love rational liberty under steady reign of just and equitable laws. Some of these men may be deceived to think they are working out the salvation of posterity; but the reins of public direction are evidently in the hands of another class, men who have no honesty belonging to the, no love of human nature and human rights, no moral principle who dare to do every wickedness which they have opportunity to execute either by force or deception the reason they do not regard the rights of justice and humanity is because they have no fear of God. The way has been a long time preparing for this reign of impiety, by the dissemination of an infidelity among those who have assumed to be the learned, which denies either the being or the just character of God, his providence, his written law, and his instituted worship. Let these sacred truths be exploded, and men will govern themselves by their own passions and appetites. When they have cast off God, by denying him and his sacred government and laws, we must expect that the next step will be to cast away the rights of humanity and social connection. The laws of nations, of common equity, of civil rights and prescriptive duties from one man to another, and of sacred consecration, will all of them be swept away by such people, and depravity will do its worst. Prophetic description often represents the present wrath of mankind by the metaphor of a consuming fire, and there could not be a more just one. These principles destroy all before them, and though they may first enflame the palace, they will in the end consume the thatched cottage. The only dark symptom attending the present state of our nation, is that some of its people have either embraced or appear approximating towards this infidelity. If there should ever be a period that this becomes our national character, or men of this cast are able to control our national counsels, America must drink the cup of Babylon. Then she will become a limb of the beast, whose body Goth hath said shall be given to the burning flame.

2dly. The divine advice prohibits all permanent political connection with that devoted part of the world. Such political engagements and alliances, as bind us to stand of fall with them, would be the most extravagant imprudence; yea more, they would be defying the judgments of Almighty God. None but a person bereft of reason would chain himself to a burning pile. The goodness of God brought our fathers into this region, distinct from the seat of plagues. He hath blessed and made us a great people, hath given us all that freedom civil and religious, which the nature of society admits, and there is not a single burden or loss upon us, except it be those which arise from our remote relations to the center of present ruin. The voice of providence loudly cries to us, Come out of her my people – bind not yourselves to rise or sink with her, lest ye be partakers of her sins, receive of her plagues.

3dly. The exhortation teaches us not to follow the example of her deceitful politics. It is righteousness which exalteth a nation, and national sin is the ruin as well as the reproach of any people. A Christian nation should be just to its promises, and open and sincere in its professions, and keep far away from an intimate union, with all people, who consider national engagements as promises made only for the convenience of the moment. Let America be open and sincere in her measures; let her require justice from others and always be willing to do it; let her stand undaunted by the menaces or marauders and pirates, and unpolluted by the intrigues of unprincipled men, and the God of heaven will bless her. Let none be deceived by a supposition that the commotions of the old world are soon to end, and that there is on this account, less reason for our being guarded. No speedy end to these troubles can happen. Their pillars are overturned and who can set them up again? Their schemes of policy are all unhinged, and who can brace them? Their interests are become opposite, and who can unite them? Their faith and their morals are gone, and who can restore them? We know that God hath the power to do it, but following the predictions of his word, we have not much reason to expect a gracious interposition of this nature; for we are told, that under these plagues, they blasphemed God, doubtless by denying his government and his word, and repented not to give him glory.

My hearers, what reason we have for national thanksgiving and praise! Let us rejoice and bless God, that we are far distant from the seat of those judgments, which he hath foretold and is now fulfilling. Let us rejoice and be glad that we have the word of God and ordinances of religion, and are not yet enslaved by a demoralizing infidelity. Let us adore his holy name for so excellent a form of civil government, for rulers who appear to be apprized of the danger on which we have been meditating, and that God hath given us the means of supporting our national and Christian independence.

The bounties of Gods common providence have been abundant, and it is hoped that the affluent will testify their gratitude to him by sending portions to the poor, for the poor, my brethren you are always to have among you. While we condole with those places where disease and death have prevailed, and mourn with their mourners, we have reason to bless the Lord who hath given us health, to a degree unknown before. Let all these mercies engage us to trust in the Lord and serve him forever. To his great and holy name let us ascribe everlasting praises.
Amen

Endnotes

The writer does not mean that every future event, in the course of those national commotions which have begun, will in the judgment of men, directly conspire to this end. God worketh by means beyond the search of human wisdom, and is often destroying when we think him to be building up. If France should again speedily obey a monarch, and Rome a consistory of pope and cardinals, this would not put a stop to the great work which is begun. There are natural and political reason inwrought with the present state of Europe and of society which show what the conclusion will be; and those retrograde events which may happen, can serve only to protract the misery of men, give every dreadful feature to the struggle and add to the completion of the final catastrophe, thus confirming the awful description of prophecy.

Joseph Lathrop (1731-1820) Biography:

Lathrop was born in Norwich, Connecticut. After graduating from Yale, he took a teaching position at a grammar school in Springfield, Massachusetts, where he also began studying theology. Two years after leaving Yale, he was ordained as the pastor of the Congregational Church in West Springfield, Massachusetts. He remained there until his death in 1820, in the 65^th year of his ministry. During his career, he was awarded a Doctor of Divinity from both Yale and Harvard. He was even offered the Professorship of Divinity at Yale, but he declined the offer. Many of his sermons were published in a seven-volume set over the course of twenty-five years.

Following are two sermons preached by Lathrop on two separate Sabbath days. Both of these sermons were based on Revelation 1:10.

On The

Christian Sabbath,

For Distribution

In The New Settlements

Of The

UNITED STATES.

By JOSEPH LATHROP, D. D.
Pastor of the first Church in West-Springfield.

The Apostle John was one of those, who by their doctrine and works bare testimony to the resurrection and divinity of Jesus Christ. For this testimony, he was banished by the Roman Emperor to an island called Patmos, a dreary, uninhabited island in the Archipelago, which is a part of the Mediterranean sea.

As his crime was preaching the gospel of Christ, his persecutor chose to send him into a solitary and desolate place, where he would have no opportunity to propagate his religion. But no solitude could exclude him from communion with God—no artifice of man could defeat the purpose of heaven. Here was communicated to him, in vision, that wonderful revelation, which contains a prophetic series of events, from that time to the end of the world, and which, in every age, is a standing demonstration of the truth of the glorious gospel of Christ. ‘The testimony of Jesus is the Spirit of prophecy.’

John makes particular mention of the day, on which he received the divine communication. ‘I was in the Spirit on the Lord’s Day.’

The churches, to whom he wrote, knew and observed this day. He named it to them to shew, that their Lord had put a distinguished honor upon it, and that they were bound to keep it holy in honor and obedience to him. On this day John was in the Spirit. Being engaged in the exercises of piety and devotion, he enjoyed that high communion with God, which, at other times, he had seldom known. By a pious observance of God’s consecrated day he could have communion with him in a wilderness.

We will here consider the day, which is distinguished by the name of the Lord’s day—the manner in which the holy apostle was employed on this day—and the advantage, which he found in his employment.

We will then attend to the instructions, which may be collected from our subject.

I. We observe, first, that the apostle speaks of a certain day, distinguished from all others by the name of the Lord’s day.

As he was writing to Christian churches, and expressly to the churches in Asia, he undoubtedly called the day by a name, which was then common and familiar among Christians. We may therefore conclude, that there was a certain day, which, in the apostles’ times, was known and observed in all the churches, as eminently and peculiarly the Lord’s day. And this must be the first day of the week, the day on which the Lord arose from the dead; for no other day is mentioned in the New Testament, as in any respect distinguished among Christians from other days, or as entitled to the peculiar honor of being called by this name.

As the sacrament of the supper, which was instituted in remembrance of Christ’s death, is called the Lord’s Supper; so the day on which he arose from the dead is called the Lord’s day. As the supper is distinguished from all other festivals by the express institution of Christ, and by his express command to observe it in remembrance of his death; so the day of his resurrection is distinguished from all other days by this great and important event, and sequestered by his authority as a day of religious worship among Christians, that this interesting event might the better be kept in remembrance. There is the same reason, why Christians should have a standing memorial of his resurrection as of his death. The supper is the memorial of the one; the Christian Sabbath is the memorial of the other. And this is called the Lord’s day, for the same reason, as that is called the Lord’s Supper.

The name seems to be taken from the 24th verse of the 188th Psalm, where David, speaking prophetically of Christ’s resurrection, says, ‘I will praise thee, for thou art become my salvation. The stone, which the builders refused, is become the head of the corner. This is the Lord’s doing, and it is marvelous in our eyes. This is the day, which the Lord hath made; we will rejoice in it, and be glad.’ Here is a plain intimation, that the day, on which the marvelous work of Christ’s resurrection should be accomplished—the day, when the stone rejected by the builders should be made the head of the corner, would be consecrated for, and observed by the church, as eminently the Lord’s day—the day which he had made in a peculiar sense—had dignified by his resurrection, and appointed by his authority for religious worship.

And we find in fact, that this day, immediately and constantly, after our Lord’s resurrection, was observed among his disciples as a day sacred to piety and devotion. And the observance of it was doubtless in compliance with the previous instructions of him, who is Lord of the Sabbath; otherwise we can hardly suppose, it would have begun so soon, and prevailed so generally, as it appears to have done.

The apostle John, in his gospel, tells us, that Jesus rose from the dead early on the first day of the week. ‘And the same day, at evening, being the first day of the week, when the disciples were assembled together, came Jesus and stood in the midst of them, and said, Peace be unto you.’ And on the eighth day after this, when the disciples were again assembled together, came Jesus, as before, and stood in the midst of them.

There is certainly some reason, why these circumstances are so particularly remarked, once and again. And what could it be, but because this day was, in future, to be distinguished by the religious assemblies, of Christians, and the gracious presence of Christ in them?

We are told, in the history of the acts, that ‘when Paul and his company came to Troas,’ where was a Christian church, ‘they tarried there seven days; and on the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow.’ And because this was the day, on which Christians statedly assembled for religious worship, Paul gives instructions to the churches of Corinth and Galatia, that, in order to prepare a collection for the suffering saints in Jerusalem, ‘every one, on the first day of the week, should lay by him in store, as God had prospered him.

This day was honored by the first remarkable effusion of the divine Spirit on the apostles of Christ, and the preachers of his Gospel; and by the first signal instance of the success of their preaching. ‘When the day of Pentecost was fully come, the disciples were all together with one accord.’ This is the same festival, which, in the law of Moses, is called the feast of weeks; i.e. of seven weeks, or one week multiplied into another, which make forty nine days. It was forty nine days after the second day of the Passover. Pentecost signifies the fiftieth. It is so called, because it was celebrated on the fiftieth day from the first day of the Passover. The first day of the Passover was the Jewish Sabbath; the fiftieth day from thence would be the first day of the week. On this day the disciples were all together. On this day Christ fulfilled the promise, which, before his ascension, he made to his disciples, that ‘they should be baptized with the Holy Ghost not many days hence.’ On this day Peter preached to the assembled Jews; and the word came with power and with the Holy Ghost. Multitudes were awakened and converted, and the same day there were added to the church three thousand souls.

In this chapter, which contains our text, we have another example to our purpose. John, in his vision, beheld the churches in Asia assembled, on the Lord’s day, for religious worship, and the Lord Jesus walking among them, to observe their order, to assist their pastors, and to impart his grace. He says, ‘I was in the spirit on the Lord’s day. And I heard behind me a great voice, saying, I am the First, and the Last. And what thou seest write in a book, and send to the seven churches which are in Asia. And being turned, I saw seven golden candlesticks, and in the midst of them one like the son of man—his eyes were as a flame of fire—and he had in his right hand seven stars.—The seven stars are the angels of the seven churches, and the seven candlesticks are the seven churches.’ This vision plainly instructs us, that the Lord’s day was the time, when the churches assembled for hearing the word—that on this day, their respective angels or pastors attended to preach the word to them—and that the Lord Jesus, in a peculiar manner, honoured this day by his gracious presence with his worshipping assemblies, & ministering servants.

These examples sufficiently demonstrate, that the churches, from the time of Christ’s resurrection, and during the life of the apostles, met for social devotion on the first day of the week, and that they did this with the approbation of him, who is Lord of the Sabbath, and in consequence of his institution.

We find, indeed, that Paul often went into synagogues to preach on the Jewish sabbath, or the seventh day of the week; for as this was the day, on which the Jews assembled for worship, it was the most favorable opportunity to preach the gospel to them. But wherever Christian churches were established the first day of the week was invariably observed as sacred time. This was the day on which they met together to hear the word, break bread, and unite in prayer and praise.

That a seventh part of time should be sequestered for the purposes of piety and devotion was a law as early as the creation of man. ‘On the seventh day God ended his work, which he had made; and he blessed the seventh day and sanctified it.’ This law is not only recorded by Moses for the Jews, but seems to have been conveyed to other nations, by tradition. How else should it be, that nations, which had no knowledge of, or paid no respect to the mosaic law, should think of dividing their time into periods of seven days? Periods of years are naturally marked by the declinations of the sun: periods of months are also marked by the changes of the moon: periods of days are marked by the vicissitudes of light and darkness. We easily see, how mankind came to agree in these divisions of time. But how came they to think of these septenary [seven] periods of days? Doubtless they were taught, from the beginning, to reverence one day in seven as consecrated to God.

The sons of Adam had their stated seasons of worship. These were probably at the end of the days appointed for labor. ‘Abel was a keeper of sheep, and Cain was a tiller of the ground.’ They both were employed in secular occupations. ‘And in process of time;’ or, as the margin reads, agreeably to the original, ‘at the end of the days, they brought the one of the fruit of his ground, and the other of the firstlings of his flock, an offering unto the Lord.’

Noah, after the ark had rested, constantly observed periods of seven days in sending forth his doves, to discover whether the waters of the flood were abated.

The Jews, in the wilderness, before the law was given from Sinai, observed one day in seven, as a holy Sabbath; and God, by withholding the manna on a certain day, pointed out this, as the day of rest. Moses, by God’s direction, says to the people on the sixth day, ‘Tomorrow is the rest of the holy Sabbath. Six days ye shall gather the manna; but on the seventh, which is the Sabbath, there shall be none.’

When the law was given, there was placed among the moral precepts, a command to observe a seventh part of time as holy to God. This with the others, was spoken by the voice of God to the people, and written with the finger of God on a table of stone, and deposited by the order of God in the ark of the covenant. These circumstances plainly indicate its moral and perpetual obligation.

The contempt of the Sabbath is in scripture ranked with idolatry, and other gross corruptions and immoralities; for it always was followed with a general depravation of sentiments and manners. One reason, why the Jews were to observe the Sabbath, was that they might not be seduced to idolatry: And one reason, why Christians are not to forsake the assembling of themselves together on the Lord’s day is, that they may hold fast the profession of their faith.

The prophets, in their reproofs and exhortations to the Jews, lay particular weight on the religious observance of the Sabbath, and distinguish this from all ceremonial observances. This they urge, in degenerate times, as the first step to a reformation, and a principal mean of national virtue, security and happiness: And the judgments which befell that nation are oftener ascribed to their profanation of God’s holy day, than to any other particular crime; for this was the source of all crimes.

If we believe, that there is one supreme God, who exercises a moral government in the world, we must believe, that we are bound to worship him. And if we believe, that we are made to subsist in a social connection, and to serve one another in the exercise of mutual benevolence; and that God extends his government to societies, as well as to individuals, then we must believe, that social worship is a moral duty. If we are to worship God in a social manner, there must be some fixed and known season for this purpose. And as mankind would not be likely to agree on the time, it is reasonable to expect, that God, in a revelation given to men, would appoint the time for them. Thus far the observance of a Sabbath is matter of moral obligation, as really as prayer, or praise, or any exercise of piety, justice or benevolence.

A seventh part of time seems to be a reasonable proportion for sacred use. Too frequent a return of holy time would exclude the necessary occupations of the world. Too long intervals would leave the pious sentiments awakened in our devout exercises to languish and expire. Tho’ we cannot say, that this is the only proportion, which would answer the purposes of piety, without intruding on the duties of common life, yet experience teaches us, that it is justly and wisely chosen. Which of the seven days should be consecrated to religion, in preference to the others, reason could form no judgment. This depends on positive institution, and belongs not at all to the morality of the command. And therefore, tho’ the Sabbath cannot be abolished, yet the day may be changed. From the time of the creation, there was a natural propriety in resting from the labors of life, on the day, on which the work of creation ceased, because this would aptly bring to mind that vast and stupendous work.

The deliverance of the Jews from the bondage of Egypt, was an event, in which that nation were deeply interested, and which, in all generations, they ought thankfully to commemorate. Therefore the renovation of the ancient institution, so far as it peculiarly respected them, had a special reference to this deliverance; and their observance of the Sabbath is urged by this, in addition to other arguments. ‘Keep the Sabbath day, and sanctify it, as the Lord hath commanded thee—Remember, that thou waft a bondman in the land of Egypt, and that the Lord brought thee out thence with a mighty hand; therefore he commanded thee to keep the Sabbath day.’

The Jewish Sabbath was appointed to be on the day of this deliverance. Thus it would be a mere pertinent commemoration of it. The resurrection of Christ, by which he finished the work of our redemption, was an event far more grand, interesting and glorious. Hence there was a manifest propriety in setting apart that day of the week, on which he arose, to be observed in perpetual remembrance of this event. This was eminently the Lord’s day; and as such it was revered and observed in all churches of the saints.

We proposed to shew,

II. How John was employed on this sacred day. It appears from the text, and the words connected with it, that he spent this, and doubtless other Lord’s days, in the exercises of religious worship.

As he was confined to a place uninhabited, he had no opportunity to join in those social devotions, which were a usual part of the business of the Lord’s day among the early Christians. But he did not forget the day, when it returned. He remembered it in distinction from all other days, and spent it, as far as he was able, in conformity to the sacred design of its institution. He did not give himself to indolence and slumber, as if there were nothing to be done; but implied in the expression, I was in the Spirit. He had a vision of the assembled churches, and of Jesus walking in the midst of them. He attended to the instructions given him by Christ relative to the work which he had to perform, particularly to the admonitions, which he was to send to the churches in Asia. Not able to go and preach to them in person, he employed the day in writing letters of reproof, instruction, and consolation, that they might know what the Spirit said to them.

It was by humble prayer, that the prophets of old were prepared to receive the visions of God. Daniel, before he was made acquainted with the great designs of providence concerning the church, set himself to search the word of God, and to seek light and direction from him by earnest supplication. The visions, which he has recorded, were made to him in consequence of fasting and prayer and reading the books of former prophets. In like manner John was prepared for the discoveries made to him. He remembered the Lord’s day. He gave himself to meditation and prayer, and doubtless also to reading the prophets; for from them he has taken many of the expressions, and most of the figurative descriptions, which we find in this book. While he was seeking divine grace, light and comfort in these devout exercises of the Lord’s day, the heavenly communications were made to him.

This leads us to consider.

III. The benefit, which the apostle found, in attending on the duties of the Lord’s day.

He says, I was in the Spirit. This phrase especially intends the communication of the Spirit of prophecy, as appears from the following description of the vision presented to him. The phrase is again used in the same manner in the 4th chapter. The expression, in this high sense, is applicable only to the prophets of God. But there is a sense in which it may be applied to every pious and humble Christian. As there was an extraordinary operation of the Spirit, peculiar to the prophetic and apostolic ages, so there is an ordinary influence, common to all ages of the church.

The Spirit of God is represented as dwelling in the hearts of true believers, to sanctify them more and more from sin, to assist them in prayer, to strengthen them in duty, to comfort them in trouble, to succor them in temptations, and to seal them unto the day of redemption. And in regard of these gracious influences, they are said to be in the Spirit. The apostle says to the Romans, ‘ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. If any man have not the Spirit of Christ, he is none of his.’

The Lord’s day is the time, when Christians most eminently experience the communication of the Spirit; for the word and ordinances administered on this day, are the means by which God imparts his grace to humble souls; and it is in a diligent attendance on these means, that they are to hope for his grace.

God promised of old, ‘In every place, where I record my name, I will come unto you and bless you.’ Similar to this is the promise of our Savior; ‘Where two or three are gathered together in my name, there am I in the midst of them.’ It is by an attendance on the instituted duties of the sanctuary, that Christians increase in knowledge and holiness, have their doubts removed and their darkness dispelled, and feel their virtuous resolutions animated and confirmed. Christ gave pastors and teachers for the edifying of his body, that all might come to perfect men in him.

We may add farther: The conviction and conversion of sinners are, in scripture, ascribed to the Spirit of God. The preaching of the word is the ordinary mean of conversion: but it is by concurrent divine influence, that the word becomes effectual to this end. The sinner, therefore, awakened to a sense of sin, convinced of his danger, and ‘framing his ways to turn unto God,’ may be said to be in the Spirit—to be a subject of divine operation. As God is pleased ordinarily to grant his spirit in the use of those means, which are to be statedly enjoyed on the Lord’s day, so this is the season, when sinners have most reason to hope for the effectual working of God’s power in their souls. Lydia’s heart was opened, while she was hearing the word. It was on the day of Pentecost, while Peter was preaching, that the multitude were pricked in their hearts. It was when this apostle was speaking the word to Cornelius and his friends, that the Holy Ghost fell on them. The Galations received the spirit in the hearing of faith. As the word of God is the appointed mean of obtaining the Spirit, and as the Lord’s day is the appointed season of hearing the word, so this is the time, when we are most likely to receive the heavenly gift. Therefore seek the Lord, while he may be found; call upon him when he is near. Ask and ye shall receive; for he gives his Spirit to them who ask him.

center>SERMON II.

Revelation I. 10.
I was in the Spirit on the Lord’s Day.

The Christian Sabbath, or the first day of the week, is here called, the Lord’s day; it being the day, on which he arose from the dead, and which he appointed to be observed among Christians, as a season of religious worship.

On this day John was employed in such exercises of piety and devotion, as were suited to his solitary condition, and to the general state of the church, whose prosperity lay with weight on his mind.

Being thus employed, he received some special communications of the divine Spirit. He had a view of the blessed Jesus in his exalted glory—a view of resembling, but far surpassing that which he formerly had, when he was with him on the mount. And he had also a discovery of the great designs of providence with regard to the church, from that time to the end of the world. The Spirit of revelation and prophecy, which John enjoyed on the Lord’s day, was peculiar to the times of inspiration. But there is an influence of the Spirit common to all ages. And this we may hope to obtain by our attendance on the institutions of the gospel on the appointed day. Christians on this day may receive the sanctifying and comforting presence of the Spirit; and sinners may hope to become the subjects of his convincing and converting power.

On these thoughts we enlarged in our preceding discourse.

I shall now call your attention to the reflections and inferences, which naturally result from our subject.

I. As a day has been set apart by divine authority for the commemoration of Christ’s death and resurrection; we may hence conclude, that these were events vastly important to mankind, and worthy to be remembered in all ages of the world. If Jesus had been only a common man, and his death and resurrection uninteresting occurrences, a day would not have been sequestered to perpetuate the remembrance of them.

Moses, the great lawgiver of the Jewish nation, was deservedly held in high estimation among them for his institutions and miracles, virtues and self denials. But lest a superstitious veneration should be paid to him, his burial was so ordered in providence, that the place of it was utterly unknown.

Next to Moses, Elijah was a man of most distinguished eminence among the Jews. He restored to its primitive purity the divine law, which had been corrupted by the intermixture of pagan rites. He performed many surprising miracles. He acted in the cause of religion, with a warm and animated zeal. He encountered opposition, and endured affliction, with singular fortitude and patience. To reward his great piety and patriotism, and to prevent a superstitious remembrance of him, he was translated to heaven, and exempted from death.

No day was sequestered, nor form of worship instituted in memory of these high and distinguished characters; but, on the contrary, particular care was taken, that nothing like religious veneration should be paid to their names. A grateful remembrance is due to publick benefactors; but no festivals have ever been divinely instituted in honor of their persons, or in memory of their services. Certainly then we must conclude, that Jesus Christ is a character superior to all human characters; and that his death and resurrection are events, in which mankind are more interested, than in any other event, which has taken place in the world.

A day was set apart in commemoration of the creation. An additional reason for the religious observance of a Sabbath among the Jews, was their glorious deliverance from the bondage of Egypt. The former was a work worthy to be commemorated by all mankind. The latter was an event peculiarly deserving of a grateful remembrance among the Jews. But when the Redeemer died on the cross, and rose again from the dead, another day was appointed, instead of the former, to celebrate the wonders of his redemption. We may then conclude, that redemption is a work more worthy of our remembrance, than creation itself. Creation has given us a rational existence: Redemption has procured for us a happy immortality. If positive happiness is of more value, than bare existence, we are more indebted to divine goodness for the work of redemption, than for that of creation.

The superstition of heathens has deified certain heroes and conquerors; and the superstition of some nominal Christians has canonized particular saints, and appointed days for the celebration of their virtues and works; but divine institution has honored with this distinction none but our glorious Redeemer, the Lord Jesus Christ. To him, in the religious observance of his day, let us devoutly pay the honor due to his merits.

II. Our subject teaches us, that it is the indispensible duty of all Christians, living within a convenient vicinity, to associate for the maintenance of, and an attendance upon the instituted worship of God. The appointment of a particular day for this object bespeaks its solemn importance.

The Jews, on their Sabbath, were to have a holy convocation. The early Christians, on the Lord’s day, came together to break bread, hear the word, and unite in prayers and praises. The believers in Corinth are said to have met together in one place. The Hebrew Christians are cautioned, not to forsake their religious assemblies. In the several provinces of Asia, there were distinct churches, and each church had its fixed pastor. To the pastors John directs his epistles, to be by them communicated to the people of their respective charges. Wherever the apostles found a number of believers, so situated that they could assemble together, they collected them into a church; and in every church they ordained an elder. They never allowed Christians to live in a disconnected state, nor churches to continue without a pastor.

Their example teaches Christians their duty in all ages. They are bound to associate for the maintenance of divine worship, and to procure them pious and able ministers, who may statedly preside in their religious solemnities. And every Christian, as he has opportunity, is bound to join himself to some such society, for his own and the common edification. No man has a right to live unconnected with the church; and no church has a right to continue destitute of a pastor. These are not matters of human option, but divine injunction. As Christ has purchased the church with his blood, instituted social worship in it, given pastors and teachers for its edification, and appointed a day, in which it shall statedly assemble, they who voluntarily, or negligently continue without a minister, without stated worship, and without the observance of the Lord’s day, live in plain disobedience to his authority, and in open contempt of his grace and love.

We see, then that they who change the place of their worldly habitation, should keep in view the worship of God. Men have a right to alter their situation, when they think they can mend it; to sell one inheritance and purchase another, when they reasonably expect to meliorate their condition. But in all their removes they should preserve a regard to divine worship, should either go to places where it is enjoyed, or speedily seek the enjoyment of it where they go. This was the temper of the Psalmist; ‘God shall choose our inheritance for us, even the excellency of Jacob, which he loved.’ This excellency or glory of Jacob, was the sanctuary, which God had ordained, and the worship, which he had instituted. The Psalmist refers it to Providence to choose for him his earthly inheritance; but with this humble and pious reserve, that it might be in a place, where God was known and worshipped. ‘This one thing he desired of the Lord, and this he sought after, that he might dwell in the house of the Lord all the days of his life, to behold the beauty of the Lord, and to enquire at his temple.’ This privilege, has so near a connection with the existence of religion, and with the hope of Salvation, that a pious man, sooner than part with it, will forego every worldly interest.

III. Our subject teaches us the importance of attending on divine institutions. It is thus that we are to obtain the Spirit.

We are dependent on God in the concerns of religion, as well as in those of common life. Of ourselves, without the grace of God, we are no more sufficient to effect our preparation for heaven, than, without the blessing of his providence, we are sufficient to procure our daily bread. But his grace no more supersedes our labors in the former case, than his providence excludes our diligence in the latter. To obtain the blessing of his providence on our husbandry, we must apply the means which nature and experience point out. To obtain the influence of his Spirit in the work of our Salvation, we must apply the means, which his word prescribes. The Sabbath, the preaching of the gospel, joint prayer, and social worship are institutions of God; and, while we enjoy them, we are to expect his blessing only in the use of them.

God doubtless could grant his Spirit independently of these means; nor will we presume to say, how far his grace may interpose in behalf of some, to whom these means are denied. But we, who enjoy them, cannot expect his blessing in the neglect of them. God could reveal to every mortal the gospel scheme, as easily as he revealed it to the apostles; and he could form men’s hearts to embrace it by his immediate energy, as well as by the intervention of external means. But this is not the way in which he has chosen to deal with us. He has given us a written revelation—he has appointed teachers to open the doctrines, and inculcate the precepts contained in this revelation. And he grants his Spirit in the hearing of faith. ‘Faith comes by hearing, and hearing by the word of God.’

God will not do that for men immediately, which they are capable of obtaining in the use of the means which he has given them.

When there was no written revelation, God often communicated his will to men in an immediate way. As the written revelation began to appear, these immediate communications became less frequent. And when revelation was complete, they wholly ceased.

When Saul of Tarsus, who made havock of the church, was on his way to Damascus, with a commission to destroy the Christians there, Jesus, that he might bring the persecutor to a conviction of his madness, spake to him by a voice from heaven, and made himself known to him as the Savior whom he was persecuting. Saul now enquired, ‘Lord, what will thou have me to do?’ Jesus could as easily have instructed him in his future duty, as have spoken what he had already. But that was not necessary. There were other means of information within Saul’s reach. Jesus therefore says to him, ‘Go into the city, and it shall be told thee what thou must do!’ He obeyed; and Ananias was sent to instruct him.

When the devout Gentile Cornelius prayed in his house, his prayer rose up before God, and an angel was sent to tell him, where he might find an apostle, who could instruct him in the way of salvation. God could as easily have taught Cornelius by inspiration, as have taught the apostles. And the angel, if such had been his orders, might as well have given him instruction on this subject, as have directed him to send for Peter. But God will have his institutions honored. He would not by inspiration, or by a message from heaven, teach this Gentile the things, which he could learn by applying to a minister of Christ. Cornelius could not, by his own reason, investigate the way of salvation. But he could send for Peter; hear the apostle when he came; and understand what he said. Had he refused to apply to Peter, or to hear him preach, his inability to find out the way of salvation, would have been no excuse for his ignorance.

Farther: The gospel teaches us, that we are saved, not of ourselves, but by the grace of God. A doctrine worthy of all acceptation; but no way tending to encourage indolence.

Salvation is the purchase of Christ. In this view it is wholly his own work, we have nothing to do in it. It is the gift of God: We can do no more to deserve it for ourselves, than we have done to purchase it for the world. The gospel teaches us the way of salvation: Had we not been taught the way, we never could have found it. Repentance is the condition of pardon; and to this divine grace is necessary. Thus all things are of God.

But then we are rational beings—there are means put into our hands—and with the means God often gives some attendant influence of his Spirit; for the gospel is called a ministration of the Spirit. The means afforded us we must apply to the purpose for which they were appointed. Thus we are to hope for God’s blessing. ‘To him who hath, shall more be given.’ If we neglect the plain institutions of God, despise his word and worship, and profane his day, there is no ground to expect, that his spirit will be given us; for there is no encouragement in scripture, that it will be given us; for there is no encouragement in scripture, that it will be given in this way.

IV. Our subject farther teaches us, that the Lord’s day is a season peculiarly favorable to the purpose of religion.

On this day John was in the spirit. He certainly had some good reason for informing the churches of this circumstance. And what could it be, but to recommend to them the religious observance of the day, as a mean of obtaining the spirit.

The churches, to whom he wrote, were generally fallen from their first purity. The purport of his letters was to reprove them for their declensions, and exhort them to repentance. He tells them that what he wrote was dictated by the spirit of Christ, and that he received the spirit on the Lord’s day—that on this day Christ walks in the midst of his churches, and that if they would receive his spirit, they must meet him in his sanctuary, where he walks.

Here is a plain intimation, that the declension of religion among them had been owing to a neglect of the Christian Sabbath; and that the revival of religion would depend on a more strict observance of that day.

It appears from John’s letters to some of these churches, that their declension had been caused, in a great measure, by the influence of certain irregular teachers, who, under false pretensions, had gained admission among them, disturbed their order, and corrupted their sentiments. It is common, that such teachers divert men from the stated worship of the Lord’s day, by substituting other times of worship in its place. John would have Christians strictly attend to the instituted worship of the holy Sabbath. He suggests to them, that the day of the Lord was the season, and his ordinances were the means of obtaining his grace. Christians must be builded together for an habitation of God thro’ the spirit, and by peace and union in sacred duties grow into an holy temple in the Lord.

Other days, besides the Sabbath, are sometimes pointed out in providence, and may be usefully employed for the purpose of social worship. But occasional seasons must never supplement the Lord’s day. When this is the case, they rather obstruct, than promote religion. An attendance on occasional worship is a matter of Christian prudence; an attendance on the stated worship of the Sabbath is matter of divine requirement and moral obligation. Paul, when necessity required, taught out of season, as well as in season; and from house to house, as well as publickly. Thus he did in Ephesus, when the gospel was first introduced there. But seasonable and publick teaching he preferred. At Troas he waited seven days for the return of the Lord’s day, when the disciples would of course come together. Other seasons, prudently chosen, may be useful; but on this day we have most reason to expect God’s blessing. If we wish for the power of religion in our own hearts, and the promotion of it among others, we must honor this day.

V. We are taught, that, under ordinary circumstances, we cannot be excused from the duties of the Sabbath. John, even in a state of banishment and solitude, found something to do.

As social worship is an institution of God, every one, as there is opportunity, is bound to attend upon it. This however, is not the only duty of the Lord’s day. There are other more private exercises, which belong to it. It is to be ‘a Sabbath to the Lord in our dwellings.’ We are to ‘call the holy of the Lord honorable, and to honor him, not doing our own ways, nor finding our own pleasure, nor speaking our own words.’ We are to withdraw ourselves from the cares and occupations of the world, and employ our private hours in meditation, self examination and prayer, and in profitable conversation and reading—in exercises adapted to promote personal piety, and in instructions suited to advance family religion.

VI. We are here farther instructed, that we ought to improve the Lord’s day with an aim and desire to obtain the Spirit in those gracious influences, which are suited to our condition and character. We should come to God’s house hoping that we may receive a word in season, and that the word may be attended with the holy Ghost and with power.

Sinners should desire the convincing and converting influences of the Spirit. In hearing the word, the Jews, at the feast of Pentecost, were pricked in the heart. The Lord’s day is the time in which, and the preached word is the mean by which the Spirit usually convinces sinners, and begins a good work in them. The stated exercises of the Sabbath are indeed sometimes the means of conviction to those, who had no such aim in attending on them. The Jews, on the day of Pentecost, received lasting benefit from a gospel sermon, which they had no previous intention or desire to hear. But where any serious disposition already exists, there is still greater hope of spiritual benefit. If then you view yourselves as being in a state of unpardoned guilt, and feel any solicitude to be delivered from this state, attend on the publick solemnities of the sanctuary, give earnest heed to the things which you hear, apply to yourselves what is pertinent to your case, and pray for the Spirit to impress it deeply on your hearts. And let the serious sentiments, awakened in hearing the word, accompany you in the ordinary business of life. Take heed, that the affairs of the world extinguish not your Sabbath feelings; but let your better frames govern you in your worldly labors, and restrain your worldly affections.

If you are in affliction, go to God’s house with a desire to hear some instructive and consoling truths adapted to your case, and with these to receive the guiding and supporting influences of that Spirit, who is called the comforter. David, in the house of his pilgrimage, made God’s statutes his song. He confessed that, unless God’s law had been his delight, he should have perished in his affliction.’ Asaph in his perplexities went to God’s sanctuary, and there found relief. Hannah, in the bitterness of her spirit, repaired to the temple of God, and there poured out her soul before him. ‘And she went her way, and her countenance was no more sad.’

If you view yourselves as saints, so improve the Lord’s day, that it may be a mean of rendering you more holy and heavenly. Seek a greater measure of the Spirit’s sanctifying influence.

To be in the Spirit, is to possess and exercise that temper which is the fruit of the Spirit. ‘This is in all goodness, righteousness and truth.’ We are in the Spirit, when the Spirit awakens into exercise those pious and benevolent dispositions, in which the religion of the gospel consists.

We are especially required to exercise these graces in the publick solemnities of the Lord’s day, prayer, praise, and hearing the word. Al these things are to be done with charity, meekness and humility. When we stand praying, we are to forgive, if we have ought against any man. We are to sing praises with grace in our hearts, with thankfulness to God, and peaceableness and benevolence to men. In hearing the word we are to lay aside all malice, envy, guile and hypocrisy, and receive with meekness the engrafted word, that it may save our souls. When we thus worship God on the Lord’s day, we may be said, to be in the Spirit, for we have those tempers, which are the fruits of the Spirit.

But let us not imagine, that these goodly frames are required only on the Lord’s day—that if we are serious, grave and devout then, we may indulge our passions, and live to the world every day besides. The religious exercises of the Lord’s day are instituted to make us constantly and habitually pious and holy.

We are to be in the spirit on this day, that we may walk in the spirit every day. We are to forgive, when we stand praying—to have the peace of God in our hearts, when we are singing—to put on humility and meekness, when we are hearing, that we may be always of a meek, humble, peaceable and forgiving temper. If such a temper is right in the duties of devotion, it is right also in the duties of common life. In vain we pretend, that we are in the spirit of Christ on his day, if we are in the spirit of the world on all other days. Let us, therefore, at all times, put on humbleness of mind, meekness, goodness and love, which are the fruits of the spirit. Thus it will appear, that we have not received the spirit of the world, but the spirit, which is of God, and tht we know the things, which are freely given us of God.

To you, our friends and brethren, we address our affectionate advice.

In regard to your own, and your children’s worldly interest, you have removed to a distance from us. But we hope, you have carried with you those sentiments of regard for the gospel and the day of our Lord, which you entertained while you were among us. And we entreat you not to forget them, nor suffer them to languish in your hearts.

Pay an early attention to the enjoyment of the gospel ministry in the places where you are. Let not the paucity of your numbers, or the poverty of your condition plead for too long a delay, lest your children, growing up unaccustomed to this divine institution should contract an indifference to it; and even some, who are older, should, by long disuse, sink into habitual carelessness; and thus your difficulties, instead of being diminished by an increase of wealth and numbers, should be increased by the diminution of virtue and piety. For your encouragement, think of the example of the fathers of our country. In all their new plantations, one of the first objects was the enjoyment of gospel ordinances, and the settlement of an able minister. In their zeal they found ability; and God prospered them. For our present national happiness we are much indebted to their social spirit, love or order, attention to family education, and reverence for divine institutions.

Look to the example of the holy patriarchs. They were pilgrims in the world. But in all their peregrinations they shewed a governing regard to God and his worship. And wherever they made a stand, their first work was to erect an altar to God, at which they, and all, who accompanied them, might attend for social devotion. Thus they preserved religion in their own hearts, maintained it in their households; and recommended it to the people among whom they sojourned; and thus they obtained the promise of God’s blessing on their posterity.

As you have come from different parts to settle on the same ground, it is natural to expect, that there should be some diversity in your sentiments and usages. But let not this diversity obstruct your measures for obtaining religious order and a stated ministry. Avoid vain jangling and perverse disputing, and exercise yourselves to godliness. Distinguish between things essential, and things circumstantial in religion. A proper zeal for the former will always be accompanied with condescention in the latter. Exercise the same charity, humility and forbearance, which saint Paul inculcated, in his day, on the Jewish, and the Gentile believers; and you may, as they did, unite in the same church, and under the same ministry; for we trust, your differences are, in few instances, greater than were theirs. The rule which this apostle gives you is, that ‘you reject not those, whom God receives.’ This rule, well observed, will have a happy tendency to unite you.

While you are destitute of a stated ministry improve the means, which you have.

Attend on the missionaries, whom we send among you. We shall fend only such as can be well recommended—men duly authorized, and competently furnished for their mission—men of ability, learning and piety—men of pacific, candid and conciliating dispositions—men who will study to edify you in love, not to sow discord, and cause divisions among you.

If you have not a minister, yet forsake not the assembling of yourselves together. Statedly meet on the Lord’s day, join together in prayer, and let there be a portion of scripture, or some pious book read in your assemblies. Thus you will proote brotherly peace and love; thus you will cherish in youthful minds sentiments of reverence for religion, for the gospel, and for the Lord’s day.

On this day, forbear all unnecessary secular labor and worldly discourse, and restrain your children from diversion and amusement, and every thing inconsistent with its sacred design. Remember, how John kept the day in a wilderness. Let it be a Sabbath to God in your hearts, and in your dwellings.

Maintain daily religion in your families. Let your houses be houses of prayer. Let the Holy Scriptures be read in them. Train up your youth in the nurture and admonition of the Lord. Walk before them in a perfect way. Thus let there be a little church in every house; and soon there will be a house for God in every plantation, and his house will be filled.

Cultivate the spirit of religion in your hearts, and exhibit the virtues of it in your lives. Consider one another to provoke unto love and good works, and be fellow-workers to the kingdom of God.

We wish you health and prosperity; and, above all, that your souls may be in health and prosper. Great will be our joy, if we hear, that you and your children walk in the truth, the order and purity of the gospel.

How transporting to John, in the wilderness, must have been that vision, in which he saw, on the Lord’s day, the churches of the Redeemer assembled in their respective temples, to mingle hearts and voices, to offer joint prayers and praises, and to hear the glorious doctrine of salvation; and, at the same time, beheld the Lord Jesus, dressed in his robes of majesty and grace, walking among them to observe their order, diffuse his influence, bless his ordinances, and offer incense with the prayers of his saints? This nearly resembled his subsequent vision, in which he saw a door opened in heaven, a throne there placed, and saints and angels surrounding it with harps and songs, and giving glory and honor and thanks to him who sat upon it, and who lives for ever and ever.

A sight like this was enough to turn his wilderness into paradise—his Isle of Patmos into the Garden of Eden.

Could we see you, our brethren, who are scattered in the wilderness, every where gathering into churches, erecting sanctuaries for God, assembling in them on the Lord’s day, calling ministers of Christ to preside in your solemnities, walking together in purity, peace and love, and thus exhibiting a proof that the Lord is among you of a truth, we should feel a joy approaching toward that, which saint John must have felt; and our joy would be the joy of you all. May God pour down his spirit and blessing upon you from on high, and comfort all your desolate places; may he soon make your wilderness as Eden, and your desert as the garden of the Lord: may joy and gladness be found therein, thanksgiving and the voice of melody.

F I N I S.