accounts: Population will abundantly increase, agriculture will be promoted,

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trade will flourish, religion unless rained by human laws,* will have free course to run and prevail, and America be an asylum for all noble spirits and sons of liberty from all parts of the world. † Hither they may retire from every land of oppression; here they may expand and exult; here they may enjoy all the blessings which this terraqueous globe can afford to fallen men.

I have thus briefly stated some of the arguments, for and against a reconciliation with Great-Britain: More might be produced, and I doubt not will occur to every reader.—These matters are now exercising the thoughts of many among us. America’s

*Tis not enough to say every religious sect should be tolerated, for no one should be established; and religion in general should be encouraged, and every man not only have the right, but be encouraged to think and judge for himself in matters of religion While no sect or party should be allowed to molest, disturb or encroach upon another, while they were all equally good subjects of the common wealth, and their principles and practice not detrimental to civil government.

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reconciliation with Britain is become a subject of conversation, and I think ought to be impartially canvassed. In canvassing this matter, and bringing things forward to a determination, the side of reconciliation with Britain has considerable advantage; because many men in office, and those that hope to be promoted if a union takes place, will exert themselves, use all the plausible arguments and persuasions they can, to lead people to think a union is best; and many of those are men that people have been used to view as leaders and head men, to whom they have often applied for advice. Many men now in power, and others who hope to come into places of profit or honour, will from interested views, use their utmost endeavours to lead people in general, to think that a reconciliation with Britain is best. And it is easy for them to influence and lead many of the populous.* On the contrary the side of

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Independency will have nothing to influence, but barely the interests of the country, and people are often too thoughtless of their interest in these matters, ‘till' its too late. For this reason persons of public spirit and capacity, should at this time exert themselves, and set people’s interest properly before them; avoiding heats and factions, but shewing people the weight and importance of the case, and giving a just view of the state of America.

IN THE

AS A DAY OF

THROUGHOUT THE UNITED STATES;

By JOHN RODGERS, D.D.

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Page numbers in the original publication are shown in brackets as such: [ 3 ]

The following begins the original text:

[ 3 ]

Ps. CXXVI, 3.

THE subject of this divine poem, from whence I have taken my text, not obscurely points us to the occasion on which it was penned. It was the return of the Jews, from their captivity in Babylon. This is what is meant by " the captivity of Zion," in the first verse.

IT is generally supposed, and with great probability, that the prophet Ezra was its inspired.

penman. The first verse expresses the effect this signal deliverance, of his people, had upon

them. "*When the Lord turned again the

* Verse 1.

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captivity of Zion, we were like men that dream." It was so great and unexpected an event, that they could not, at first, believe it was real. But they soon found it was real, however great: And in consequence thereof, were filled with the most sincere joy and gratitude to God. " Then was our mouth filled with laughter, and our tongue with singing’

SUCH was the nature of this deliverance, that the Heathen nations around them took notice of it. "† Then said they among the Heathen; "the Lord hath done great things for them." It is no uncommon thing for our God, so to effect the salvation of his people, as to attract the attention, and force the acknowledgments of their enemies themselves. But however they may treat it, those who are the subjects of God¹s delivering goodness, at any time, or in any way, ought to notice it with care, and acknowledge his hand in it, with. gratitude of heart. Thus did the people of God of old; and thus are we taught to do in the words of our text. " The Lord hath done great things for us, whereof we are glad."

You will readily perceive, my brethren, with what ease and propriety, the words of our test apply to the design, and the duties of this day. They contain the very language the God of

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providence has put into our mouths; and teach us that notice, we are to take of the dealings of his gracious hand towards us:

I. LET US consider same of those great things our God has done for us; and which it becomes us to notice, and acknowledge this day.

THESE are different, according to the different points of view, in which we consider ourselves; either as the creatures of his hand— as sinners, under a dispensation of grace—or, as the members of society. But to enter into a particular consideration of each of these, would be as vain, as to attempt to count the stars in the firmament, or number the sands on the seashore. You will expect, therefore, but a very few of the numerous instances of the great things, our God has done for us.

I. He has given us his son Jesus Christ, to redeem us from the curse of his broken law; and

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open the way for our return into that favour of heaven, which we had lost by sin—And who that attends to the inestimable value, of this gift of God; the character of the persons for whom he was given; the nature of the work for which he gave him, and the rich and numerous benefits, that flows to our race, from God, through Him; but seels the force of the apostolic remark? "*Herein is love, not that we loved God, but that he loved us; and sent his son to be the propitiation for our sins." Surely God has done great things for us, in this unspeakable gift of a Saviour.

2. He has opened a treaty of peace with us, through the mediation of this his incarnate son—He is "† a God in Christ, reconciling the world unto himself, not imputing their trespasses unto them." This treaty he is negotiating, in and by the ministry of the gospel; which is therefore stiled, " ‡The ministry of reconciliation,"

I AM well aware, that the ministry of the gospel, however judiciously and faithfully discharged, is esteemed by many, as the Israelites esteemed their manna of old; but as a light thing. They do not consider, there is not a faithful Minister of Christ, whatever may be his particular denomination, or wherever he may be employed,

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but his gifts and graces cost the son of God his blood upon the cross; or a single gospel sermon they hear, or might hear and neglect, but what our Lord purchased with his expiring groans on mount Calvary. And this is the reason, why the ministry of the gospel, is ranked, by the apostle of the gentiles, among the riches of our Lord’s ascension gifts. *

Thus it appears, God does great things for a country or a people, when he blesses them with a judicious and faithful administration of his word, and ordinances ; however the more ignorant, or profane part of mankind, may esteem it.

3. He gives us his Holy Spirit, for the rendering the word and these ordinances effectual, for the great purpose, for which they are instituted—Thus they become "the power of God, and the salvation of God, to them that believe." Such is the ignorance and depravity of human nature, that they will be all unavailing, unless rendered successful, by this divine agent.

Hence we hear the evangelical prophet complaining, " †Who hath believed our report, and to whom is the arm of the Lord revealed?" And it is worthy of our notice, that our Lord himself,

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himself, was far from being so successful in his ministry, as might have been expected, seeing, he taught as man never taught." Multitudes who heard him, not only continued unbelieving; but blasphemed him and his doctrine. This was, no doubt, wisely ordered, for the support of his faithful ministers, in every age; who reasons, worthy of God, tho’ not known to us, labour so much in vain.

BUT this serves to illustrate, the necessity of the operations of the spirit of grace, for rendering the ordinances of the gospel successful; and at the same time highly illustrates, what, great things God has done for us, by appointing him to this important office.

4. God does great things for his people, when his Spirit applies the redemption of Christ, to their precious souls—Then it is their sins are pardoned, and they receive a title to the inheritance of the saints in light. Then it is, they become " * the children of God by faith in Christ Jesus." Then it is, they are renewed in the spirit of their minds; and that good work begun in them, that shall all be perfected to the day of the Lord Jesus. "† Happy is that people, that is in such a case; yea happy is that people, whose God is the Lord."

God has done great things for us, if we consider ourselves, as members of Society. This is one of the most interesting points of view, in which man can be considered. And a point of view, in which much is required of us, and much is done for us. This is the point of view, in which the Psalmist principally considers himself, and the church of Israel, when he exclaims exulting in the text, "The Lord hath done great things for us, whereof we are glad." And this is the point of view, in which we are especially to consider ourselves this day. And were we to take a particular survey of what God has done for us, as members of society, We should be led to consider the many blessings spiritual, and temporal, we enjoy, either as the church of God; or as citizens of the State. But this would be a subject too copious for our time.

I SHALL call your attention, therefore, to those things only, which our God has done for US, AS A PEOPLE STRUGGLING FOR OUR INESTIMABLE PRIVILEDGES. This best accords to the design of the day.

AND it may be truly said, the Lord. has done great things for us, in this point of view; whether we consider the ends, he has accomplished

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for us; or the means, by which he has accomplished them.

1. Let us briefly consider the ends, the great ends, God has accomplished for us—He has graciously and fully defeated the designs, the Court of Britain had formed to deprive us of our liberties. They had laid their plans with such art, as to deceive the nation into favourable sentiments of their measures, and thus led them to aid in the accomplishment of their purposes. I need not here repeat the measures pursued by them, for this end. They are too recent to be forgotten by us.

The warding off this blow, was all we first thought of the redress of those grievances, which their unconstitutional acts of Parliament laid upon us, was the only object we had first in view. And O! with what joy and gratitude of heart, would we have received this at their hands, any time before the beginning of the summer, 1776.

BUT this not all heaven has done for us! He has broken our connexion with that people, long practised in the arts of venality, and grown old in scenes of corruption. He has fully delivered us from all their unjust claim, and future practices upon us; and given us a place among the kingdoms of the world. We have

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under the auspices of his holy providence, risen into existence as a people, and taken our station among the nations, and the empires of the earth! An event of such magnitude, that it forms a new aera in the history of mankind. And we have nothing to do now, but wisely improve this event, to render it a fruitful source of happiness to ourselves, and millions yet unborn.

Little did we think of such an event as this, when, we began, the struggle for our invaded privileges. The growing injustice of the British Administration, their accumulated injuries, opened it upon us, and forced us in to the measure, as the only alternative to save our oppressed land. It was this, or the most abject slavery! A dread alternative, indeed, at which every bosom, at first, beat terror; but which an All governing providence has wisely overuled for our salvation! Surely our God has done great things for us !

But this will appear still more clear, if;

2. We attend to some of the ways, the means, in and by which, God has effected these great things for us.

But where shall I begin, or where shall I end here? The subject is so copious, that I can

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but barely glance at the few following particulars.

THE early and just alarm our country took, at the measures pursued by the British court towards us, strongly points us to the watchful care of a kind providence over us.

THE unanimity in opposing these measures, that prevailed among the then colonies, and among all ranks and degrees of their respective inhabitants, with a very few exceptions indeed, is another remarkable display of the kindness of heaven towards us.

IT is true, both these were the native effects of the unconcealed designs of the court of Britain upon our liberties, and the manifest injustice of their claims. But this strongly marks the hand of heaven; that they should be lest to act a part so undisguised and impolitic, and therefore so calculated to alarm, when they could have effected their purposes with unspeakably more ease; with less expence, and with a moral certainty of success, without giving any alarm at all, unless it had been to the sagacious few. And, as if the avowal of their designs was not sufficient to alarm and. unite us, they did not hesitate to enforce these claims, by all the terrors of the sword. Thus we were called to resistance, and obliged to resistance, by the

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principles of self-preservation, that first law of nature. Their violence awakened those fears, and armed those resentments, that their artifice could not reach. Heaven designed our emancipation, and therefore left them to act the part, best calculated to effect it.

AGAIN, the appointment of proper men, by the then several colonies, to meet in Congress. to consult respecting the general interests and defence of the whole, was a measure of the highest importance. And the prudence and. firmness of the measures pursued by them, exhibit the fullest evidence of the wisdom of that august body, and the kindness of providence in directing them thereto.

THE military ardour, in defence of our piviledges, that inspired all ranks, from the one end of the continent to the other, deserves our careful notice here. Into what but the hand of heaven, can we resolve that military enthusiasm,. that seized our country, and spread like a rolling flame from colony to colony ?—Bosom catching fire from bosom, and thus pouring forth an army, sufficient to make a most respectable stand against the enemy, (for so we must now call them, through the remaining part of the war) wherever they came forth against us. In evidence of this, you will please to recollect the manly resistance they met with, at Lexington,

[ 14 ]

where the first American blood was shed in the controversy, April 19^th1775—The well fought battle of Bunker Hill, so fatal to the British troops, on 17^th of June following—And the confining their whole army, within the town of Boston and. it’s environs, for near-a year from this time, by a set of raw undisciplined men; till they were obliged to steal away, with precipitation and shame.

THE northern expedition, in the fall of this same year, under the brave General Montgomery—the taking St. Johns, Chamblee, and Montreal in a word, the overrunning the whole province of Canada, and laying siege to the city of Quebec * itself, by this new raised army, exhibit another lively display of this military ardor.

ALLOW me to add, for the event is memorable, of the same kind is the gallant and successful defence of fort Moultrie, on Sullivan's island, in South Caro1ina, in the month of June, the following year. By this event; truly g1orious to the American troops that defended it, and equally reproachful to the British forces that attacked that unfinished fortress, the town of Charlestown, and thus the whole State of South Carolina,

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were saved from falling into the enemy’s hands. Had that Southern expedition succeeded against us, that year, you will easily perceive the baleful influence it must have had upon our affairs, at that early period of the war.

THE providing a proper person to take the command of the American army, is none of the

least of the displays of the goodness of God to us, in this struggle. How judicious, how heaven-directed the choice of Congress in this matter!. You all know the illustrious WASHINGTON was the man, on whom their unanimous choice fell: The man, whom heaven had raised up, for the great business of leading our armies, and saving his country: The man, in whom all the States, and all ranks in those States have so happily, and so justly reposed the most entire , confidence. But the interest had by this great man, in the esteem and the confidence of those he commanded, through the course of the war, both Americans and foreigners, illustrates in a signal manner, the goodness of God to our country, in raising him to this elevated station; and at the same time illustrates his great personal merit—But above all, the event demonstrates both these.

THE kindness of heaven also in providing officers of an inferior rank, to command our armies, in one department and another, deserves our grateful notice.—We have had officers of

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different ranks, who have highly merited of their country, during the course of this severe and eventful war; and who stand justly entitled to their gratitude and their remembrance.*

But this army, thus collected and thus commanded, had neither arms, ammunition or military skill, to oppose the formidable enemy that came forth against us. But how conspicuous the hand of heaven, in providing us with all these, from time to time!

TH E contempt with which our enemies treated us, in the beginning of this struggle, led them into a system of conduct, ruinous to themselves, and at the same time greatly advantageous to us; in all these several points of view. There are two things that deserve our notice upon this head—Their making their first attack upon the Eastern colonies (for so they were at that time) instead of the Southern; and particularly their attacking the well-peopled, and brave province of Massachusetts Bay. Had they gone, with equal numbers, against any of the three Southern colonies, at that time; the events that afterwards took place, in the course of the war, shew with what ease they would have possessed

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themselves of them: and at least prevented their Joining in the general union, and thus prevented their emancipation—To this I may add, the smallness of the army they at first sent out against us.

THEY thought a few thousand men would effect their purpose, which gave us leisure, after the commencement of hostilities; to prepare in all the above respects, for opposing and defeating them. They themselves contributed, not a little, during this period, to teach us the art of war. And after we had taught them. to fear us, and they bad, in consequence of this fear, augmented their numbers to more than a sufficiency to crush us; their pusillanimous caution, was, in the hand of heaven, no small mean of our salvation. Witness their conduct during the summer and fall of 1776.

THE system of pusillanimity, among many other instances that campaign, was shamefully conspicuous, in their suffering the retreat of our army, not half their number, from Long Island, two nights after the battle, of the 27th of August, that year. And while the secrecy and expedition, with which this retreat was conducted, do the highest honour to the military talents. of our great Commander, and his brave Officers; it’s success, and the signal interpositions of providence that contributed thereto, exhibit

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most lively display of the guardianship of heaven over us, and our Liberties. ‡

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WHO that reflects upon the dark scenes thro’ which we passed, from the period now before us, till the glorious battle of Trenton, December 26th following? (and dark indeed they were)

Who that considers the awful poise, in which the fate of America then hung? Destruction awaiting us on every side! And at the same time considers the complicated difficulties and hazards that attended that well-timed enterprize; with it’s signal success and extensive consequences, can help exclaiming in the language of our text,

"The Lord hath done great things for us."

THINK also, my brethren, of the masterly movement of our great General, and his little army, from the vicinity of Trenton, a few nights after; by which he escaped, the fangs of a greatly superior, and enraged enemy. This grand military manoeuvre, and the successful battle of Princeton, next morning, which spread such dismay among the enemy; delivered the whole of West-Jersey from their ravages, and drove them back, with precipitation, and terror, to the banks of the Rariton; to which, they were confined, till they were obliged to abandon the

State. *

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THE American army by a variety of casualties; during two campaigns, being now reduced to a shadow. The raising a new army; the making the necessary provision for the seeding, cloathing and paying them; the keeping them together in the face of countless difficulties, with which both country and army had to struggle; the unexampled patience and perseverance of this patriot band, under every hardship, arising from cold and hunger, poverty, nakedness and neglect. And, above all, their astonishing success, from time to time; aided indeed by the brave militia of the country, ever ready when called upon, so clearly point us to the finger of God, that it would be unpardonable stupidity not to notice it, and the basest ingratitude not to acknowledge it.

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Think also this day, of the battle of Bennington, in the month of August 1777, the first dawn of prosperity upon our affairs, in that quarter—and of the gallant and successful defence of fort Schuyler. Think of the capture of General Burgoyne and his whole army; in the month of October, that same year—And the confining the British army within Philadelphia, during their possession of that city; notwithstanding their great superiority to our army, in point of numbers, and their great advantages over them, in every other respect; Save only in the goodness of their cause, and their military virtue. Think also of their evacuation of that city, unable to hold it full nine months, after all their expense of treasure and labour, and their no small loss of blood in taking it.* And of the battle of Monmouth, ten days after, by which they were driven back with disrace, into this city. And "hath not the Lord done great things for us ?"

I MIGHT here mention the evacuation of Rhode-Island, in the month of October 1779; by which they abandoned the conquest of the Eastern States, as hopeless, at the end of four years and six months, fruitless toil for this purpose—And the severe repulse they met with, in their descent upon the eastern parts of New-Jersey,

[22 ]

in the summer of 1780; principally by the brave militia of that State. But our time does not admit of recounting all the various instances of success, with which Providence was pleased to bless our arms, during this severe conflict; nor even of enumerating all his kind interpositions in our favor,

I MAY not, however, omit the providentia1 discovery of that infernal plot, laid by the basest of traitors, for the delivering our Strong holds, on the Hudson’s river; into the hands of the enemy, in the month of September that year, This discovery was so seasonable, and even critical; and the evils from which our country was hereby saved, were so many and so great, that we may truly say, "The Lord hath done great things for us."

BUT it is time we should pass to the Southern States; whose deliverance out of the hands of our enemies; when so fully possessed by them, illustrates,: in a striking manner, the great things our God has done for us. Here the American army, and the gallant militia of that country, exhibited the most astonishing examples of patience, perseverance and fortitude. And their success, was the reward of their signal military virtue. Recollect here the battle of King’s Mountain, September 1780; where Providence began to smile upon our arms in that quarter—’

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The memorable victory of Morgan over Tarleton at the Cowpens, January 17th, 1781; and his remarkable escape, with his prisoners, from the pursuing vengeance of Lord Cornwallis and his whole army * Recollect too the well-sought battles of Guilford Court-house, and the Ewtaw Springs—with the delivery of the enemy’s strong posts, in those States, into our hands, the one after the other, until the States themselves were totally and finally rescued from their dominations. Can you review these scenes, to day, and not acknowledge, with gratitude of heart, that "The Lord hath done great things for us."

But one of the most signal displays of the great things our God did for us, in that, quarter, is yet unnoticed. You will easily understand me as alluding to the capture of Lord Cornwallis, and his army, in the month of October,

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1781. There were so many events the taking place of which, and the combination of which, were necessary to the accomplishment of this end; and these events so entirely dependent upon. Providence, so wholly out of the reach of human wisdom to direct, or of human power to effect or combine, that the hand of the Lord was eminently conspicuous in them. Shall I mention the following without enlarging? Lord Cornwallis’s taking post at York and Gloucester, the most favourable position in all that country for besieging him, so as to secure him from escaping—The seasonable arrival of the French fleet, commanded by the brave Count de Grasse, so as to prevent his Lordship’s escape, by sea; when he must have discovered he was the object of our illustrious commander’s movements.

—The defeat of the British fleet, on the fifth of September, off the mouth of the Chesapeake, when they attempted to throw in succours to his Lordship’s relief, or, it may be, take him off—The remarkably opportune arrival of the Count de Barras’s squadron, from Rhode—Island, after having been in the utmost danger of falling in with the British fleet, and becoming a prey to their superior force. This gave the fleet of our allies so decided a superiority over the enemy, as to put off all hope of relief from them—And lastly, the safe arrival of General Washington, with the allied army under his command, after a march of five

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hundred miles, in that hot season of the year, at the very juncture it was proper to commence their offensive operations. The entire harmony that subsisted in the allied army; notwithstanding their differences in language and manners, and what is mure, their difference in religion, and their former national prejudices, is an event that also deserves our notice; especial1y considering the influence it must have had, on the glorious issue of the campaign. And what was it our God did for us, by all this? He hereby delivered into our hands an army of seven thousand two hundred and forty seven chosen troops, the flour of the British army in America, and under the command of the most enterprizing general they had had upon the continent, with a large train of artillery and all their military stores.

And what renders this Providence the more remarkable is, that it was the second British army God delvered into our hands during the war; an instance scarcely to be paralleled in history, that two whole armies, with all their military apparatus, should be thus compleatly taken in the course of four years. Thus it was God taught our enemies, that America was not to be conquered by the power of the sword: And hath not the Lord done great things for us?

It has been frequently remarked, and with great justice, that the goodness of God, in the great things he hath done for us has been, not a little enhanced, by the seasonable manner in which

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he has often interposed in our behalf. Which our affairs have worn, the darkest aspect, then it was God has appeared for our re1ief. "In the mount of the Lord, it has been often seen." Witness the winter of 1776, just before the memorable and critical battle of Trenton, already mentioned—the summer of 1777, just after the loss of Ticonderoga and its dependeneies—and the winter of 1777, when Heaven provided the seasonable and powerful alliance with France, in our favour.

IT also deserves our notice; that the means on which our enemies placed the highest dependence for accomplishing their purposes; had all most uniformly the directly contrary effect. This was remarkably the case respecting the cruelties exercised upon us, from time to time, in wantonly burning our towns; laying waste some of our richest frontier settlements, by the savages of the wilderness ; murdering our citizens; burning and otherwise destroying so many of our churches and the like.‡ They designed

‡ It is much to be lamented, that the troops of a nation that has been considered as one of the bulwarks of the reformation, should act as if they had waged war with the God whom christians adore. They have, in the course of this war, utterly destroyed more than fifty places of public worship, in these states. Most of these they burnt, others they leveled with the ground, and in some places lest not n vestige of their former situation; while they have wantonly defaced, or rather destroyed others, by converting them into barracks, jails, hospitals, riding schools, etc. Boston, Newport, Philadelphia and Charlestown, all furnished melancholy instances of this prostitution, and abuse of the houses of God; and of the nineteen places of public worship in this city, when the war began, there were but nine fit for use when the British troops left it. It is true, Trinity church, and the old Lutheran, were destroyed by the fire, that laid waste so great a part of the city a few nights after the enemy took possession of it, and therefore they are not charged with designedly burning them, though they were the occasion of it, for there can be no doubt, after all that malice had said to the contrary; but the fire was occasioned by the carelessness of their people, and they prevented its more speedy extinguishment. But the ruinous situation in which they left two of the Low Dutch reformed churches, the three Presbyterian churches, the French Protestant church, the Anabaptist church, and the friends new meeting-house, was the effect of design, and strongly marks their enmity to those societies, It will cost many thousands of pounds sterling to put them in the repair they were, when the war commenced. They were all neat buildings, and some of them elegant.

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and expected by all these to break our spirits, and terrify us into submission, but their never failing effect was, to rouse and animate the country into a more vigorous and determined opposition.

THESE addresses to our fears, as if we were capable of no more generous principle of action; this treatment of us as slaves, excited our indignation, and our contempt, as well as our resentments: Our indignation at the insult hereby offered us; and our contempt of the men, who shewed such ignorance of human nature, in its present state of improvement. They hereby taught us their utter incapacity to govern us, both in point of wisdom and virtue; for all this was no doubt done by order of their rulers: And thus they taught us too, the necessity of maintaining our independence, or, perishing in the struggle.

I HAVE only to remark farther here, that the successes of our enemies, have, in more instances than one, proved the very snares, in which they have been afterwards taken, Of this their taking Ticonderoga, in July, 1777, just noticed; and their boasted victory at Guilford Court-house, North Carolina, March 15, 1781, are illustrious instances.

AGAIN, the formation and. completion of that social compact among these States, which is usually stiled the Confederation, is another instance of the great things our God has done for us. This is that which gives us a national existence and character. Previous, to this great event, we had no permanent union among ourselves; nor were we considered by the other powers of the earth as a people, a nation, distinct from that from which we had so lately separated. By this event the Thirteen United States, though so different in situation, customs, manners, and, in many respects local interests, became ONE PEOPLE. Their interests, however different, are hereby united and consolidated into one common interest; and they stand, jointly and severally pledged to each other, for the united defence of the respective rights of every distinct state, and the common rights and privileges of the whole body. And this teaches us, by the way, the sacred obligations each State is under, and every individual in each state to support and strengthen this federal bond, and

[ 29 ]

to give up its energy and efficacy, to the utmost of his power. Our ALL, under Providence, depends upon this.

ONCE more, God's raising us up such powerful friends, among the nations of the earth, who have so generously espoused our cause, is another instance of the great things he hath done for us, during the late war. I need not remind, you here, how unable we were, in every point of view, to contend with the mighty nation, that had made war upon us. But so had the God of Providence ordered matters, in the course of events, that it was the decided interest of the great nation who first took us by the hand, and indeed of all the maritime powers of Europe, to favour our cause. They, it is true, acted upon the principles of human policy; but that God whose kingdom. rules over all, was hereby accomplishing his own great and gracious purpose, respecting these states.

ANOTHER instance of the divine goodness to us, and, which we may not pass unnoticed, is his providing us in this State with so good a Constitution, for the securing our inestimable rights and priviledges. I do not say it has not its imperfections, like all human institutions, but it is, on the whole, equalled by few, and surpassed by none of the constitutions of the Sister States, in wisdom, justice and sound policy. The rights of conscience, both in faith

and worship, are fully secured to every denomination of Christians. No one denomination in the State, or in any of the States, have it in their power to oppress another. They all stand upon the same common level, in point of religious privileges. Nor is this confined to Christians only. The Jews also, which is their undoubted right, have the liberty of worshipping God in that way, they think most acceptable to him. No man is excluded from the rights of citizenship, on account of his religious profession. Nor ought he to be.

WHAT great things has the God of Providence done for our race! By the revolution we this day celebrate, he has provided an assylum for the oppressed, in all the nations of the earth, whatever may be the nature of the oppression that, while he is hereby accomplishing those great things, that are opening the way for the more general spread of the gospel, in its purity and power; and in due time, the universal establishment of the Messiah’s kingdom, in all its benign efficacy on the hearts and lives of men. Interesting events that lie before us, in the grand system of Providence! How glorious the prospects which these scenes open upon human nature. But our time forbids the pursuing them!

LASTLY, God has done great things for us, by that honorable, and I may add, glorious peace, by which he has terminated. the late unnatural

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War. In whatever point of view we consider this event, it is all as important as we now represent it. It has closed a truly tragic scene incur country. It has secured to us all we have ever claimed or contended for, in any Stage of the war—The fullest possession of absolute sovereignty, independent of the crowns and people of Britain; or any other power upon earth. We are hereby put in possession of a most extensive, and fertile territory, abounding with every article, necessary for the support or conveniency of its inhabitants; and a territory, that furnishes the richest plenty of materials, for every kind of the mechanic arts; and all the various articles necessary for the most extended commerce, with all the nations of the earth.

The exhausted state in which this great event sound our country; and the short time in which God has effected all this for us, not a little enhance the mercy. Not quite eight years; if we compute the time; from the first commencement of hostilities, between Britain and us, to the ratifying of the provisional treaty. This is a less time than that, in which the States of Holland, in their glorious struggle with Spain; dared so much as lay claim to independence. There is not an instance in history, within my recollection, of so great a revolution, being affected in so short a time, and with so little loss

[ 32 ]

lives and property, as that, in which we this day rejoice.

It is true, it has cost us both blood and treasure; but if you consider the magnitude of the object for which we have been contending; the unequal terms on which we commented, and pursued the contest, and its glorious issues now fully secured to us by the definitive treaty, these are less, much less than we had a right to expect.

THERE is one circumstance, that has had no small influence on the speedy accomplishment of this happy event, that must not be omitted: I mean the impoverished state of Britain, as a nation, not withstanding her great resources, and the princely wealth of many of her subjects. Her national debt had grown to so enormous a height, that all the revenues of the kingdom, though improved by the highest arts of financing, are scarcely equal to the discharge of the annual interests, and the charges of collecting them. Had it not been for this enormous and this accumulating debts which shook their national credit, they would not have so readily listened to terms of pacification with us; much less would they have given us the advantageous and honorable terms we have obtained.

THUS that God whose kingdom rules over

[ 33 ]

all, has been laying the foundation of this new Empire, ever since the days of the illustrious William the IIId: for it was in his reign the foundation of this ruinous debt was laid; and laid by the friends of liberty in that day.

And now, my brethren, put all these things together, and may we not say, with the greatest propriety,—" The Lord hath done great things for us, whereof we are glad ?"

Which leads me to

II. SHEW you how we ought to manifest this gladness of heart; for all these great things our God has done for us. And here we must necessarily be very brief.

1. By a careful notice of them—Not to notice these interesting events, and especially not to mark the hand of the Lord in them, would be both stupidity and ingratitude. They address us in the following language of inspiration;

"The Lord reigneth, let the earth rejoice; let the multitude of the isles be glad thereof. Clouds and darkness are round about him;

Righteousness and judgment are the habitation of his throne."* This is of the most instructive ways, by which the Lord Jehovah is teaching us his being and perfections; his character and government.

*Ps. XCVII, 1,2

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2. By recounting them before God, with joy and gratitude of heart—This was the frequent and instructive practice of the inspired Psalmist, respecting the deliverance of the people of Israel out of Egypt, and their peaceful settlement in the land of Canaan, You have repeated instances of this, in the Book of Psalms. The Song of Moses at the Red Sea, is another instance of the same kind. And this leads me to remark the propriety of setting apart particular times and seasons for this important business. The Christian’s setting apart seasons for it in private, and thus making it a part of the devotions of the closet. And it is admirably calculated, to raise and promote a spirit of truly Christian devotion. And communities setting apart particular days, on proper occasions, for this same purpose: Of this kind is the day we now celebrate. They are tokens of national gratitude, and no improper way of expressing it.

3. BY psalms and songs of praise to God, for all these great things—The expressing our gratitude to God for his goodness, by songs of praise, is a natural and an ancient custom, that has the sanction of divine authority. It was this gave rise to many of those divine poems, called the Psalms of David. That from which we have taken our text, is an instance of this kind, with many others. This too is the divine command, "Is any merry, let him sing psalms."*

* James V. 13.

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[ 36 ]

among the disciples of our common Lord, in the present state of imperfection—It is not to be expected, that we should all be united in opinion; and it is best, for the more general exercise and improvement of the Christian temper, that we should not; but we may be all united in affection. And this is what I most devoutly recommend. And where we cannot agree to agree, let us agree to differ. Love is the peculiar characteristic of the religion of Jesus. Hark! in what affectionate 1anguage Lord himself addresses us on this subject, "A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye love one another." *

But I may not dismiss this improvement of the great things our God has done for us, with out reminding you of the case of those deserving citizens, who have lost their ALL, by this struggle, some in one way and some in another; and that, with many of them, while they have been hazarding their lives in the high places of the field, in the defence of their country. To which I may add, the more pitious case of those, who have become widows and fatherless, by this great contest. My heart bleeds for them. Could the tears of sympathy supply their wants, or repair

[ 37 ]

their losses, it should soon be done. I most affectionately recommend them to the notice, and the friendship of their more opulent fellow citizens, and the attention of the public; not upon the score of charity, but of justice. Can no plans be fallen upon, for employing such deserving members of the community, which is the best method of providing for them? And can luxury and dissipation, those awkward vices in. our present situation, (to give them the softest name) can they spare nothing for the supply of the more indigent among them? The approaching winter enforces the duty before us, with an energy that language fails to express.

5. We ought carefully to manifest our joy in God, and gratitude to him, on this occasion, by a wise improvement of the great things he has done for us—He has, by the revolution we this day celebrate, put all the blessings of liberty, civil and religious, within our reach. Perhaps there never was a nation, that had the fair opportunity of becoming the happiest people upon earth, that we now have. But misery, as well as happiness, lies before us, (and both in the extreme) unless the present state of things is wisely improved by us. They are both at our

option. And Heaven and earth are looking with eager expectations to see which we shall choose. The eyes of those Ministers of Providence, the angels of God, who have so often aided us in

[ 38 ]

this glorious struggle, for liberty; the eyes of the nations of the earth, and particularly the eyes of all Europe, are upon these States, to see what use they will make of the great things God has done for us, How dignified, how interesting the situation ! But however solemn and interesting, the path is plain before us. Would you reap the fruits of your toils, your losses and your blood; it is indispensably necessary that the federal union of these States be cemented and strengthened—that the honor of the Great Council of the nation be supported, and its salutary measures carried into execution, with unanimity and dispatch, without regard to partial views, or local interests—that the credit of this new empire be established, on the principles of the strictest justice—and its faith maintained sacred and inviolable, in. whatever way, or to whatever description of persons it has been pledged, or may at any time be pledged. Alas ! that its glory has suffered so much already, by the failure of our currency. Let us carefully :repair this waste of honor, if we cannot repair the waste of property, by the most sacred adherence to our engagements, in all future time. Among the virtues necessary to be attended to for the accomplishment of these great ends, industry and frugality are of the highest moment.*

[ 39 ]

I t is of the last importance too, that you make the constitution and laws of our country, the great rule of your political and civil conduct. Be pleased to remember here, that the government to which I recommend your reverence and obedience, is a government of your own framing; and a government for which we have fought and bled; and, blessed be God, have fought and bled with success——And that the Magistrates by whom this government is administered, are the men of your own choice, the Magistrates of your own appointing Thus it becomes both your duty and your interest, to strengthen the hands of government, and its ministers, as the sure path to national happiness in all future time.

[ 40 ]

And would you know the influence this line of conduct will have upon your reputation, as a people, recollect the ever memorable 25th of November, (the last month) the day when the deliverance of these States was compleated, by the evacuation of this city. The order, decorum and dignity, with which the change of government was introduced on that happy day, and which have ever since reigned in our city, do the highest honor to our cause, our citizens; and our army. They have attracted the notice, excited the admiration, and forced the acknowledgments of our enemies themselves, in favour of our virtue, and regard to order and good government; while they will greatly enhance the pleasure and esteem of every friend of the revolution, throughout the union.

6. And lastly, God calls us to testify our joy in him, and gratitude to him, by lives devoted to his fear and service—This is the most acceptable manner, in which we can express our thankfulness to God for any favor, spiritual or temporal. One of the great ends for which he pours his goodness upon us, in such rich plenty and variety, is to lead us to repentance, for our manifold transgressions against him. Every instance of his beneficence, is a cord of love thrown over our souls, to allure us to himself. To offer praise to God, to glorify him, and to order our

[ 41 ]

conversation aright, are used by the Holy Spirit Himself, as phrases of the same import, in the following Words, "Whoso offereth praise, glorifyeth me, and to him that ordereth his conversation aright, will I shew the salvation of God’*

You will please to remember farther, that the virtue I recommend, both political and moral is essential to the preservation of the dear-earned privileges, in which we rejoice this day. This is especially the case in a democratic government, and the more democratic the government, the more necessary. Prevailing vice will assuredly sap the foundation of our privileges sooner or later; nor is any great length of time necessary for this fatal purpose.

I ONLY add, once more, that the sons of profaness cannot now sin at the cheap rate, in point of criminality, they were wont to do. Your guilt is greater, in your neglect of God, and contempt of his son Christ; in your profane cursing and swearing; your drunkeness, reveling and uncleanness, your sabbath-breaking, gaining and dishonesty in dealing; in a word, in your every species of impiety, than in years past, in proportion to the great things God has done for us, as a people. I beseech you then, my dear brethren, by all these mercies of God, in addition

[ 42 ]

to all the grace of the gospel of his son Christ, that you break off your sins by repentance, and study to walk before him, as it becometh those, for whom the Lord hath done such great things. Which may God of his infinite mercy grant, you may be enabled to do, for Jesus sake, Amen, and Amen.

" Permit me, however, to assure you, that I have not ventured nor wished to recommend liberty without virtue; for this would have been a recommendation of licentiousness. True liberty may be summed up in this declaration: that we have a right to do all the good we can; but have no right to injure our fellow-men: we have a right to be as happy as we can; but no right to lessen the happiness of mankind."

1. AAA8 Herman Witsius

Oeconomy

of the

The Willison Politics and Philosophy Resource Center

http://willisoncenter.com/

1. Ashbel Green…………[ Recommendation by leading Ivy League educators ]
2. Joanna…………………..[ Mother of great substance, family dedicated to his future work ]
3. some university………[ His university education ]
4. May, 1656……………..[ Examination for entering the ministry ]
5. lawfully called………..[ His first pastorate ]
6. Prince of Nassau…….[ Witsius tutors the Most Serene Prince of Nassau ]
7. Doctor of Divinity…[ Professor of Divinity at Franequer ]
8. James King ……………[ Serves as Chaplain with Dutch embassy to Britain, meets Archbishop of Canterbury]
9. Spanhemius…………..[ Called to Univ. Leyden, favored at court of William III ]
10. Beloved wives………..[ Married twice, both a source of strength ]
11. Martina…………………[ His happiness with his children ]
12. Virtues of this man..[ His personal qualities defined ]
13. Golden saying……….[ Witsius’s method in contending for truth in theology ]
14. His writings…………..[ A bibliography ]

 

 

 

 

 

 

 

 

 

 

 

 

 

The following begins the transcription:

 

 

PREFACE to the EDINBURGH EDITION, BY THE TRANSLATOR.

 

The following celebrated work of the great WITSIUS, originally wrote in elegant Latin, was first published when the author was Professor of Divinity at Franequer. It passed through two editions before the year 1693, when he republished it with very considerable additions and improvements, and prefixed a dedication to King William III, the glorious deliverer of the British nation from all the horrors of popery and slavery, and a pacific address to the Reverend the professors of divinity and ministers of the gospel in the united provinces. The book was eagerly read and highly valued by all, who had a true taste for the excellent gospel-truths it contained and illustrates. A translation of it into English was first published, in three large volumes Octavo, at London, in 1763; and, though indifferently executed, yet met with great encouragement. A demand being made for the work in this country, freed from the many gross typographical blunders and other errors with which the London copy abounded, the Editor has been prevailed upon to review the whole translation; has carefully compared every sentence with the original, corrected many mistakes, supplied a variety of omissions, and endeavoured to give the author’s true sense. In making the translation, the several editions have been consulted, particularly the third, and one printed at Herborn in 1712, four years after the author’s death. And though the Editor dare not say, the work will overlook all inaccuracies, and favorably receive a book, honestly intended and plainly calculated for general utility.

As this excellent Body of Divinity was for near a century only known to persons skilled in the learned languages, to the very great loss of those who had not received a liberal education; and as every attempt for spreading the knowledge of gospel-truths, particularly those relating to the covenants of works and grace, which enter so deeply into the Meditorial scheme, merits the public attention; so the Editor hopes, that his countrymen will give suitable encouragement to a work, eminently calculated for the method of scriptural doctrines concerning the fall of man, and the method of his recovery by the obedience, satisfaction, and grace of the Lord Jesus Christ. And he begs, that ministers and other gentlemen who have read this work, and know the value thereof, will recommend it unto others, who have not only enjoyed that advantage, as a book very proper to be read not only by the clergy and students of divinity, but by all sorts of persons with pleasure and profit.

The following recommendations were prefixed to the former English translation of this work.

"The famous HERMAN WITSIUS, Professor of Divinity at Leyden, in Holland, and author of a treatise entitled, The Oeconomy of the Covenants between God and Man, and various other learned and theological tracts, was a writer, not only eminent for his great talents, and particularly solid judgement, rich imagination, and elegancy of composition; but for a deep, powerful, and evangelical spirituality and favour of godliness: and we most heartily concur in the recommendation of his works to serious Christians of all denominations, and especially to ministers, and candidates for that sacred office.

John Gill, D.D. John Brine,

John Walker, L.L.D. William King,

Thomas Hall, Thomas Gibbons, M.A."

And the late excellent Mr. Hervey, in his Theron and Aspasio, vol. Iii. P. 90. Of his works, Edinburgh edition, 1769, having mentioned a work of this author, adds, "The Oeconomy of the Covenants, written by the same hand, is a body of Divinity, in its method so well digested; in its doctrines so truly evangelical; and (what is not very usual with our systematic writers) in its language so refined and elegant; in its manner so affectionate and animating; that I would recommend it to every student in Divinity [and to every Christian.] I would not scruple to risk all my reputation upon the merits of this performance: and I cannot but lament it, as one of my greatest losses, that I was no sooner acquainted with this most excellent author; all whose works have such a delicacy of composition, and such a favor of holiness, that I know not any comparison more proper to represent their true character than the golden pot which had manna; and was outwardly bright with burnished gold, inwardly rich with heavenly food."

AMERCAN RECOMMENDATION.

The Author of the Oeconomy of the Covenants was a Professor of Divinity in Holland, very eminent for his piety, and justly celebrated for a writer of great talents, accurate judgement, and refined taste. Among his works, which all are in high estimation with the learned of every denomination, there are none more interesting and universally admired than this upon the Covenants. Great erudition, solid argument, and accurate criticism, are here happily employed in establishing the truth and vindicating the peculiar doctrines of the Gospel. No book that has been published since the reformation of the Church is more worthy the attention and study of candidates for the ministry; and every pious reader, who wishes to have his faith confirmed, and religious affections raised, will here be fully gratified. Those who can peruse it in the original Latin, will discover a beauty and sublimity of style, which the translator has not been able to reach; the version however is abundantly accurate to convey the ideas, and is not destitute of sufficient neatness to please a candid reader.

As it has long been our wish that an American Edition of this invaluable work might appear, we comply without the least hesitation with the request of the Editor, to express our sentiments respecting the book, and earnestly recommend it to all those who have a relish for sound doctrine and a taste for elegant literature.---While the press is daily teeming with the frivolous productions of romance, or the more pernicious effusions of infidelity, we have no doubt there are still many to be found who prefer edification to amusement, and truth to error, and therefore hope the proposals will meet with immediate and suitable encouragement.

J.H. LIVINGSTON, SAM MILLER,

(Signed) WM. LINN, JOHN M’KNIGHT,

JOHN M. MASON, G. A. KUYPERS,

JOHN N. ABEEL, BENJ. FOSTER,

JOHN RODGERS, PHILIP MILLEDOLER.

We the Ministers of the Gospel, in Philadelphia, heartily concur with our Brethren of New-York, in the foregoing recommendation.

J. HENRY CH. HELMUTH, WM. ROGERS,

ASHBEL GREEN, WM. HENDEL,

WM. MARSHALL, THOMAS USTICK,

ROBERT ANNAN,

 

TO THE FRIENDS OF PURE CHRISTIANITY,

OF EVERY DENOMINATION.

THE FOLLOWING WORK

OF THE

GREAT DOCTOR WITSIUS,

A WORK

CONSPICUOUS FOR

ELEGANCE OF STYLE,

PURITY OF DOCTRINE,

SOLIDITY OF JUDGEMENT,

STRENGTH OF REASONING,

CANDOR OF SENTIMENT,

WARMTH OF ADDRESS,

AND

FERVOR OF PIETY;

CALCULATED

TO PROMOTE GENUINE CHRISTIANITY,

I NSTRUCT THE IGNORANT,

RECLAIM THE ERRONEOUS,

ESTABLISH THE ORTHODOX,

AND

VINDICATE GOSPEL-TRUTH

AGAINST ALL ADVERSARIES WHATEVER,

IS MOST RESPECTFULLY DEDICATED

BY

THE EDITOR.

 

 

 

 

 

 

THE

L I F E

OF THE

A U T H O R.

Extracted from Dr. Marck’s Funeral Oration of him.

Herman Wits (or, as he is commonly called Witsius) was descended from reputable parents. His father, Nicholaus Wits, was a gentleman universally esteemed by his fellow citizens at Enkhuysen, to whom he endeared himself by his fidelity, modesty, justice, benevolence, and unaffected piety in every character he sustained, either in the church or in the city; for in the former he was first a deacon, and afterwards a ruling elder, and treasurer in the latter. His mother was Joanna, a gentlewoman of great piety and prudence, the daughter of Herman Gerhard; who, after many dangers and distresses, obtained a calm and secure settlement in the church at Enkhuysen; where he preached the gospel, for upwards of thirty years, with great reputation; and such was the affection he bore to his church, that he rejected the most profitable offers that were made to him.

The parents of our Witsius, having vowed to devote a child to the ministry, did, upon the birth of this son, call him after his grandfather, praying that in Herman the grandson, might be revived the spirit of the grandfather; and that , endued with equal, if not superior talents, he might imitate his example.

Herman Witsius was born on the 12^th of February, 1636, at Enkhuysen, a town of West Friesland; one of the first that threw off the Spanish yoke, asserted their own liberty, and once enlightened with the truths of the gospel, retained the purity of worship ever after, and, in the very worst times of Arminianism, continued, above many, steadfast in the faith. And though it was a place noted for trade and navigation, yet it produced men famous in every branch of literature. So that Witsius, even in his native place, had illustrious patterns to copy after.

The care which these pious parents took of young Witsius during his tender infancy, was not intermitted as he began to grow; for, being still mindful of their vow, they brought him up in a very pious manner, instructing him in the principles and precepts of religion and Christian piety. In his sixth year they sent him to the public school of the town, to learn the rudiments of the Latin tongue; from which, after spending three years, and being advanced to the highest form there, his uncle by the mother, Peter Gerhard, took him under his own private and domestic tuition; a person well skilled in Latin, Greek, Hebrew, and philosophy. But his principal study had been Divinity. This man, then disengaged from all public business, and being as fond of his nephew as if he had been his own son, taught him with that assiduity, that, before he was fifteen, he made no small proficiency in the Latin, Greek, and Hebrew, and acquired such knowledge in logic and other parts of philosophy, that, when he was afterwards removed to the university, he could study without a master. At the same time he learned the ethic compendiums of Wallaus

And Burgersdicius, with so much care, as to be able to repeat most of the sentences, very frequent in Burgersdicius, from the ancients, whether Greek of Latin. He also perused his elements of physics, and dipped a little into metaphysical subleties; and committed to memory most of the theological definitions and distinctions from Wendelin. As his uncle was a man of exemplary piety, and was wont to apply almost to every common occurrence life, some striking passages of both testaments, which he often repeated, either in Hebrew or Greek, while rising, dressing, walking, studying, or otherwise employed; so, by his example and admonitions, he stirred up his nephew to the same practice. Whence it was, that at those tender years he had rendered familiar to himself many entire passages of the Hebrew and Greek Testament, which he was far from forgetting when more advanced in life.

Being thus formed by a private education, in 1651, and the fifteenth year of his age, it was resolved to send him to some university. Utrecht was pitched upon, being furnished with men very eminent in every branch of literature, with a considerable concourse of students, and an extraordinary strictness of discipline. What principally recommended it, were the famous divines, Gisbert, Voetius, Charles Maastsrius, and John Hoornbeeckius, all of them great names, and ornaments in their day. Being therefore received into that university, he was, for metaphysics, put under the direction of Paul Voetius, then professor of philosophy; and being, moreover, much taken with the study of the Oriental languages, he closely attended on the celebrated John Leusden, who taught those languages with incredible dexterity; and under him he construed almost the whole Hebrew text, as also the commentaries of Solomon Iarchi, Aben Ezra, and Kimchi on Hosea, and the Chaldee paraphrase of Jonathan on Isaiah, and of Onkelos on a part of the Pentateuch. Moreover, under the same master, he just touched on the mysteries of the Masora, and the barbarous diction of the Talmud; namely, the parts published by John Cocceius, under the title of Sanhedrin and Maccoth, and by Constantine Lempereur, under that of Bahba Bathra: under the same master he learned the elements of the Syriac and Arabic languages; which last, however, he afterwards less cultivated than the others. What proficiency he made in the Hebrew, appeared from a public specimen he gave, at the instigation of Lesden, of a well-written Hebrew oration about the Messias of the Jews and Christians, in 1654. But though almost quite swallowed up in those studies, he by no means neglected the study of divinity, to which he knew all the others were only subservient; but in that sublime science he diligently used, as masters, the greatest men, and best seen in the sacred scriptures, whose most laudable memory no lapse of time shall ever be able to obliterate; namely Gisbert Voetius, John Hoorbeekius, Gaulterus Bruninsius, and Andrew Essenius. By whose instructions, together with his own extraordinary application, and truw piety towards God, what proficiency he made, the reader may easily judge for himself. However, he had a mind to see Groningen, to have the benefit of hearing the famous Samuel Maresius: whither he went in 1654, after the summer vacation, chiefly applying to divinity; under whose direction he made exercises in French, by which he gave so much satisfaction to this great man, that, notwithstanding his many avocations, he deigned to correct and purge those declamations of Witsius from their solecisms and other improprieties, before they were recited in college. Having thus spent a year at Groningen, and obtained an honorable testimonial from the theologiacal faculty, he next turned his thought to Leyden. But the plague then raging there, he resolved to return to Utrecht, in order to build farther on the foundation he had happily laid; and, therefore, he not only carefully heard the professors in divinity at this time, as before, both in public and private, but cultivated a peculiar familiarity with the Very Reverend Justus van den Bogaerdt, whose piety, prudence, and admirable endowments he had such a value for, that he imagined, perhaps from youthful inexperience, no preacher equal to him. From his sermons, conversation, and example, he learned the deeper mysteries of the kingdom of God, and of mystical and spiritual Christianity. From him he understood how great the difference is between any superficial knowledge, which scholastic exercises, books learnedly written, and a close application, may procure to minds quite destitute of sanctification; and that heavenly wisdom, which is acquired by meditation, prayer, love, familiar converse with God, and by the very relish and experience of spiritual things; which proceeding from the Spirit of God, internally illuminating, convincing, persuading, and sealing, gloriously transforms the whole man into the most holy image of Christ. In a word, he owned, that by means of this holy person he was introduced by the Lord Jesus to his most secret recesses, while, before, he too much and too fondly pleased himself in tarrying in the porch; and there, at length, learned, disclaiming all vain presumption of science, humbly to sit down at the feet of the heavenly Master, and receive the kingdom of heaven as a little child. But that it may not be thought, he so applied to the forming of his mind to piety, as to neglect for the future all academical studies, the theses he wrote on the Sacred Trinity, against the Jews, from their own writings, may, and ought to be, a proof to the contrary; and which he published in the month of October 1655, to be disputed under the moderation of the famous Leusden; which, though warmly attacked by the most experienced academicians, yet the moderator thought the respondent acquitted himself so well, as to supercede his interpolation on any account; and when, according to custom, he returned solemn thanks to the moderator for his trouble, this last very politely and truly made answer. He had stood in no need of his help.

The time now seemed to require, that our Witsius, very famous at the two universities, should be employed in the public service of the church, and first, as usual, give specimens of his proficiency. Therefore, in the month of May, 1656, he presented himself at Enkhuysen to a preparatory examination, as it is called, together with his fellow student, John Lastdraerus, with whom he had a familiarity from his youth, and whom he afterwards had for his most intimate colleague and fellow-laborer, first in the church of Leovaarden, and then at Utrecht. And upon this occasion he was not only admitted to preach publicly, which he did with uncommon applause, but gave general satisfaction, that there was scarce a country-church in North Holland, where he then resided, which, wanting a minister, did not put his name in the number of the three candidates, from which the election is usually made. And, at the instigation of the Reverend John James le Bois, minister of the French at Utrecht, he ventured, upon leave given, to preach publicly to the French church at Dort, in their language. And from that time he often preached in French, both at Utrecht and Amsterdam; as also sometimes in the course of his ministry at Leovaarden. But because he imagined, there was still something wanting to the elegance of his language, he proposed very soon to take a tour to France, and pay his respects to the great men there, and at the same time have the pleasure of hearing them, and improving in their language.

But providence disposed otherwise; for the following year, 1657, and the twenty-first of his age, being lawfully ordained there on the 8^th of July. This village lies almost in the mid-way between Enkhuysen and Horn, and is united with the parish of Bienne Wijsent. And here, for four years and upwards, he labored with the greatest alacicity of a youthful mind; and with no less benefit; for, by frequent catechizing, and with the greatest prudence suiting himself to the catechumens, both boys and girls, they, who before were grossly ignorant, could not only give proper answers on the principal heads of our religion, but prove their assertions by suitable texts of scripture, and repeat a whole sermon distinctly, when examined on it, to the joy as well as shame of their parents and older people. The reputation of so faithful and dextrous a pastor being thus widely spread, the church of Wormer, in the same tract of North Holland, sufficiently numerous and celebrated, but then too much distracted by intestine commotions, imagined they could not pitch upon a fitter guide to allay their hearts, and form their minds. This call Witsius not only accepted, passing to that charge in October 1661, but spent there four years and a half, doing every thing in his power to promote Christian unanimity and the common salvation; and as he saw the extensive fruits of his labours among them, so he was universally beloved. Wherefore he could not bear to remove from them to the people of Sluys in Flanders, who offered him great encouragement to preach; but the people of Goese in Zealand succeeded in their call, and he repaired to them about Whitsuntide 1666, and was so acceptable to all by his doctrine, manners, and diligence, as to live there in the most agreeable peace and concord with his learned, pious, and vigilant fathers, and the third, who was younger, he loved as his brother. He was much delighted with this settlement, and often wished to grow old in this peaceful retreat. But the people of Leovaarden, in West Friesland interrupted these thoughts; who, in November 1667, called him, with a remarkable affection, to that country, that he might prove a shining light, not only in the church, court, and senate of that place, but to all the people of Friesland, who flocked thither from all parts to the assembly of the states; but the people of Goese, doing all they could to hinder his removal. It was April 1668 before he went to Leovaarden. And it is scarcely to be expressed, with what vigilance, fidelity, and prudence he conducted himself; even at a time of such difficulty, when the enemy, having made such incursions into Holland, and made themselves masters of most its towns, and struck a panic into all, when a man of such spirit and resolution was absolutely necessary. Nor do I know of any before or since, whose labours were more successful, and who was more acceptable to the church, the nobility, and the court. And therefore he was for some time tutor to Henry Casimir, the Most Serene Prince of Nassau, hereditary governor of Friesland, too untimely snatched away by death, and with remarkable success he instructed, in the doctrines of religion, his Most Illustrious sister Amelia, a very religious princess, afterwards married to the Duke of Saxe-Eisenach; and he presided at the procession of faith, which both princes publickly made, to the great edification of the church, in the presence of the Princess-mother, Albertina of Orange.

It is not, therefore, to be wondered, that when, through the injury of the most calamitous times, and the decease both of the venerable and aged Christian Schotanus, and of John Melchior Steinbergius, scarce installed in the professorship, the theological interests of the university of Francquer seemed to be fallen to decay; and the extraordinary and truly-academical endowments of our Witsius were perfectly well known in Friesland, by an experience of seven whole years; that, I say, he was appointed to the ordinary profession of divinity, in the year 1675, in the academy of his native country, thus happily to be restored. Which opportunity also the church of Franquer prudently laid hold on, being then without a second minister, very cheerfully to commit to him, now appointed professor, the sacred charge. Having, therefore, accepted both these calls, he came to Franquer; and, after being declared Doctor of Divinity in the academical assembly, by the divine his coleague, he was, on the 15^th of April, installed professor of the same,; anfter delivering a solemn oration, with the greatest applause of a concourse of people from all parts; in which he excellently expressed the character of a genuine divine; and as such he soon after demeaned himself, together with the venerable and aged Nicolaus Arnoldus, his most intimate colleague.

In the pulpit Witsius addressed himself with so much gravity, elegance, piety, solidity, and usefulness, that the general inattention were made both on great and small. The academical chair also gained a warmth from his sacred fire, to which, from the different and most distant parts of Europe, the youth, intended for the ministry, reformed in great numbers. And not to be wanting in his duty, or disappoint the intention of those who called him, in any particular, he no sooner entered the university, than, notwithstanding his many daily public and private labours, in both his offices, he set himself to write, and in a very little time published, besides Select Academical Disputations, mostly tending to establish the peace of the church, and a smaller dissertation, two works pretty large and learned, which went through several editions, and were spread over Europe; being every where read with universal approbation. And besides, there was nothing of extraordinary importance to be transacted, even with the schismatic followers of Labadie, who had then fixed their principal residence in West Friesland, which both the nobility and the overseers of the church did not think proper should be dispatched by this man.

About this time, Mr. J. Marck, on his return from his studies at Leyden, commenced his acquaintance with Witsius, who recommended him as pastor to the church of Midlumen, between Franequer and Harlingen; and afterwards procured him the degree of Doctor in Divinity; and, by his interest with his Serene Highness and others, Dr. Marck was appointed third ordinary professor of divinity, in 1676.

But the justly-renowned character of our Witsius was such, that others, envying their happiness of the people of Friesland, wanted to have the benefit of his labours themselves. This was first attempted by the overseers of the university of Goningen, who to procure a worthy successor to the deceased James Altingius, as well in the theological and philosophical chairs, as in the university-church, about the close of the year 1679, sent to Franequer a reverend person, to offer the most honorable terms, in order to prevail on Witsius. But that attempt proved unsuccessful. For, communicating the affair to his Serene Highness the Prince, and the other overseers of the university, they protested his services were most acceptable to them, and he excused himself in a handsome manner to the people of Groningen. But those of Utrecht very soon followed the example of Groningen, in the beginning of the year 1680; when, upon the decease of the celebrated Burman, they judged it necessary to have a great man, to add to the reputation of their university, and to maintain the ancient piety of their church; and being well assured, that none was fitter for all those purposes than Witsius, who was formerly one of their own students, they therefore dispatched a splendid deputation to Franequer, to entreat him to come and be an ornament in their university, and church, to which he consented with little difficulty, notwithstanding the opposition made by those of Friesland, who were loath to part with one who had been so useful among them; for his obligations to the university of Utrecht were such, that he thought h could not shew his gratitude more, than by accepting of their invitation. Accordingly, after a most honorable dismission from the afflicted Frieslanders, he came to Utrecht, and was admitted into the ministry of that church, on the 25^th of April, and, four days after, into the professorship of the university, after delivering a most elegant oration on the excellence of evangelical truth, which fully answered universal expectation. And it can scarce be expressed, how happily he lived in credit, and labored above full eighteen years of his most valuable life, with these celebrated men, Peter Mastricht, Melchior Leydeckerus, and Hermannus, then Halenius, after the example of the doctors, his predecessors, whom he always had in the highest veneration. In the ministry he had several colleagues, men of learning , piety, peace, and zeal for God; among whom were his ancient colleagues in the church of Leovaarden, Peter Einhovius, and John Lastragerus. In the university, besides the forementioned divines, he had not only his own John Leusden, an excellent philogist, but Gerhard de Vries, and John Luitsius, famous philosophers, who, for the benefit of the church, prepared the youth intended for the ministry. Before his pulpit he had a Christian magistracy, and the whole body of the people, who admired and experienced the power of his elocution, their minds being variously affected with religious impressions. Before his academical and private chair, he had not only a large circle of promising youths from all parts of the world, who admired his most learned, solid, prudent, and eloquent dissertations; but doctors themselves daily resorted in great numbers to learn of him. And therefore he declined no labour, by which, even at the expense of many restless nights, he might be of service to the university and church. Not did he think it sufficient, by sermons, lectures, conferences, and disputations, to produce his useful and various stock of learning, but he exposed his treasures to the whole world, present and to come, in many public and excellent writings to last for ever, and never to decay, but with the utter extinction of solid learning and true piety itself. And to the commendation of the of the people of Utrecht be it spoken, that, not only in ecclesiastical assemblies, they always acknowledged his abilities and prudence, seasonably calling him to the highest dignities in synods; but even the nobility, both by deeds and words, testified, that his endowments were perfectly well known to, and highly-esteemed by them. And therefore they honored him twice with the badges of the highest office in their university, in 1686 and 1697. And we must by no means omit, that when, in 1685, a most splendid embassy of the whole United Provinces was decreed to be sent to James King of Great Britain, afterwards unhappily drawn aside and ruined by the deceitful arts of the French and Romish party; which embassy was executed by the most illustrious Wassenaar, Lord of Duvenvorden, and the ordinary ambassador, his Excellency Citters, with the most noble and Illustrious Weed, Lord of Dykveld; that, I say, this last easily persuaded his colleagues of legation to employ none but Witsius for their chaplain; a divine, whom, to the honor of the Dutch churches, they might present in person to the English nation, without and apprehension either of offence or contempt. Nor was Witsius himself against the resolution of these illustrious personages; for he went cheerfully, though indisposed in body; and, on his return in a few months after, owned, that having conversed with the Archbishop of Canterbury, the Bishops of London, and with many other divines, both Episcopal and Dissenters in discipline, he observed not a few things, which made an increase to his stock of learning, and by which he was better qualified to act prudently on all future occasions. And the English from that time owned, that being thus better acquainted with Witsius, he ever after justly deserved their regard and applause.

The reputation of Witsius, thus spread all over the world, made the most illustrious overseers of the university of Leyden, with the burgomasters, resolve to give a call to this great man, in 1698; in order to make up the loss which was apprehended from the decease of the great Spanhemius, which seemed to be drawing near. And this resolution was approved of by our gracious Stadtholder, William III, King of Great Britain, of immortal memory, from that constant piety he entertained towards God, and that equal fidelity and prudence he exercised towards our church and university. Nor was there the least delay either in determining or executing that call to the professorship of divinity, or in his attempting thereof. For though the people of Utrecht could have wished otherwise, yet our Witsius had several weighty reasons why he thought it his duty to comply with the Leyden invitation; judging it was entirely for the interest of the church, equally as for his own, that, hereafter exempted from the labors of the pulpit, he might, with the greater freedom, devote the rest of his aged life to the benefit of the university; but especially, as he was made acquainted with his Majesty’s pleasure, by the illustrious Pensioner Heinsius. And when his Majesty admitted him into his royal presence, he signified the satisfaction he had with his accepting the call to the chair of Leyden. He entered on his office the 16^th of October, after delivering a very grave and elegant oration, in which he gave the character of the Modest Divine. And with what fidelity he discharged this office for the space of ten years; with what assiduity he laboured; with what wisdom and prudence he taught; with what elegance he spoke; with what alacrity he discoursed in disputations; with what piety he lived; with what sweetness of temper he demeaned himself; with what gracefulness he continued to write; with what lustre he adorned the university; are things so well known to all, as may supersede any particular enlargement.

But he had scarce passed a year at Leyden, when the High and Mighty States of Holland and West Friesland did, on the recommendation of the overseers of the university, in the room of Mark Essius, the piously-deceased inspector of their theological college, in which ingenious youths of the republic are reared for the service of the church, commit the superintendency thereof to our Witsius, as the mildest tutor they could employ for their pupils; without detriment to all the honor and dignity of his professorship, which he enjoyed in conjunction with the celebrated Anthony Hulfius. When he was installed in this new office, the illustrious president of the supreme court of Holland, and overseer of the university, Hubert Roosenboomius Lord of Sgrevelsrecht did, in a most elegant Latin discourse, in the name of all the nobility, not only set forth the praises of the new inspector, but also exhorted all the members of that college to a due veneration of him, and to shew him all other becoming marks of respect. Witsius accepted, but with reluctance, this new province, for he had not judged a submission to the will of the states, and his laying himself out for the service of the church, to be his duty, he would not have complied with it. However, he executed this great charge with the greatest fidelity and care, for the advantage of, and with an affection for his pupils, equally with that of his professorship in the university; till, in the year 1707, on the 8^th of February, on account of his advanced age, and growing infirmities, he, with the greatest modesty, in the assembly of the overseers and burgomasters, notwithstanding all their remonstrances and entreaties to the contrary, both in public and private, and all the great emoluments arising therefrom to himself, resigned this other office; being at the same time also discharged, at his own desire, from the public exercise of his professorship in the university; for executing which in the old manner his strength of body was scarce any longer sufficient; the vigour of his mind continued unaltered; but, as he often declared, he had much rather desist from the work, than slag in it.

And it is not to be thought, that Witsius would have been equal to so many and great labours, and the church and university have enjoyed so many and so great benefits by him, had he not found at home the most powerful cordials and supports; particularly in the choicest and most beloved of wives, Aletta van Borkhorn, the daughter of Wessel van Borkhorn, a citizen and merchant of good character, at Utrecht, and a worthy elder of the church, and of Martina van Ysen; whom he married in the middle of 1660, after three years spent in the sacred ministry. She was eminent for meekness, and every civil and religious vitue; she loved and honored her husband, in a manner above the common; with whom he lived in the greatest harmony and complacency, about four and twenty years, in North Holland, Zealand, Friesland, and at Utrecht; at length, in the year 1684, after many great and long infirmaties of the body, she was taken from him by a truly Christian death. He was no less happy in his offspring, especially in three surviving daughters, Martina, Joanna, and Petronella, who were endued with every accomplishment that can adorn the sex, but especially in their duty and affection to their father, which they shewed not only before, but more especially after the death of their mother.

From what has been said, may sufficiently appear, the admirable endowments and virtues of this man. How great was the force of his genius, in apprehending, investigating, and illustrating, even the most abstruse subjects; the accuracy of his judgement, in distinguishing, determining, and arranging them; the tenacity of his memory, in retaining and recollecting them; what readiness of the most charming eloquence, in explaining, inculcating, and urging them home; were well known to those who ever saw or heard him. Nor was his gracefulness in a Latin style, as is most apparent from all he wrote and said, less than his readiness in the Dutch; in which, discoursing from the pulpit, with a peculiar decency of gesture and voice, he ravished the minds of the faithful to a holy assent, and unbelievers and the vicious themselves he filled with astonishment, shame, and terror. And as none will be found, from reading his funeral discourse, to have more dignity commended the deceased Q. Mary, to his many sacred poems must have affected a mind so learned and so pious. There was no branch of learning, necessary to adorn a divine, in which he did not greatly excel. He so increased his knowledge of philosophy, when at the university, that none of the quirks or sophisms of infidels could insnare him, nor any artifice induce him to make shipwreck of the faith, or embrace or encourage any of the errors of the times. He was master of the whole compass of sacred philology, Greek and Hebrew; he was well acquainted with the elegancies of profane literature, Latin, Greek, and Oriental; skilfully borrowing from thence whatever might serve to explain, in a becoming manner, the sacred scriptures; prudently avoiding every extreme. He was perfectly well skilled in history, both ancient and modern, ecclesiastical and civil, Jewish and Christian, domestic and foreign; and from it he always selected, with the greatest of care, what might principally be of present use. He thoroughly learned divinity in all its branches, being as expert in the confirmation and vindication of doctrines, and in shewing their connection, as in confuting errors, discovering their origin, and distinguishing their importance. Above all, he was in love with, revered, and commended the holy scriptures; as that from which alone true wisdom is to be derived; and which, by long practice, he had rendered so very familiar to himself, as not only to have the original words, upon all occasions, very readily at command, but to be able directly, without hesitation, to explain the most difficult. Nor did he, in this case, rest on any man’s authority; most rightly judging such a conduct to be inconsistent with the divine glory of the Christian faith, declaring and demeaning himself the most obsequious disciple of the Holy Spirit alone. Hence he had neither a disdain for the old, and an itch for new things; nor an aversion to new, and a mad and insolent fondness for old things. He would neither be constrained by others, nor constrain any one himself; being taught neither to follow, nor to form a party. That golden saying pleased him much; Unanimity in things necessary; liberty in things not necessary; and in all things, prudence and charity; which he professed was his common creed. Nor can we have the least doubt of his zeal for the faith once delivered to the saints, and for true piety towards God, which he expressed in his writings, when at Leovaarden and Franequer, against some dangerous opinions; then starting up both in divinity and philosophy; of which also he gave a proof at Utrecht and Leyden, when publicly testifying in writing, that he could not bear the authority of reason to be so extolled above the scripture, as that this last should be entirely subject to its command, or be overturned by ludicrous interpretations. His zeal, in his latter days, was greatly inflamed, when he observed all ecclesiastical discipline against those who would overthrow the Christian faith, and even right reason itself, publicly trampled upon under the most idle pretences, and every thing almost given up to a depraved reason, to the subverting the foundations of Christianity; while some indeed mourned in secret, but were forced to be silent; and therefore he declared his joy at his approaching dissolution, on account of the evils he foresaw were hanging over the church; and often called on those who should survive, to tremble when the adversary was triumphing over the doctrines of salvation, and all true piety, to the destruction both of church and state; and that by men, whom it least became, and who still artfully dissembled a regard for religion, and for ecclesiastical and civil constitutions; unless God, in his wonderful providence, averted the calamity, and more powerfully stirred up the zeal of our superiors, against Athiesm, Pelagianism, and the seeds of both. T don’t speak of those smaller differences, observable for some time past, in the method of ranging theological matters, in some modes of expression. All are well apprized with what equity and moderation Witsius ever treated these differences in opinion; and if ever any was inclined to unanimity and concord with real brethren, he was the man, who never did any thing to interrupt it; but every thing either to establish or restore it, and to remove all seeds of dissention. This is what that genuine christianity he had imbibed, prompted him to; and what he was ready to give way to the rashly-angry, and either made no answer to injurious railers, or repaid them even with those ample encomiums, which, in other respects, they might deserve. Thus lived our venerable Witsius, giving uneasiness to none, but the greatest pleasure to all, with whom he had any connection, and was not easily exceeded by any in offices of humanity and brotherly love. There was at the same time in him a certain wonderful conjunction of religious and civil prudence, consummated and confirmed by long experience, with an unfeigned candour. Neither was any equal to him for diligence in the duties of his office, being always most ready to do every thing, by which he could be serviceable to the flocks and pupils under his care, for the benefit of the church. He did not withdraw from them in old age itself, nor during his indisposition indulge himself too much. His modesty was quite singular, by which he not only ale=ways behaved with that deep concern in treating the holy scriptures and its mysteries; but also, by which he scarce ever pleased himself in the things he most happily wrote and said; and when his best friends justly commended his performances, he even suspected their sincerity. Nor could any under adversities be more content with his lot, even publicly declaring at Utrecht, that he would not exchange his place in the university and church, either with the royal or imperial dignity. And to omit other virtues, or rather in the compass of one to comprize all; he was not in appearance, but in reality, a true divine, ever discovering his heavenly wisdom by a sincere piety towards God and his Saviour. For he was constant in the public acts of worship, unwearied in the domestic exercises of piety, giving, in this, an example for the imitation of others in the fear of the Lord, incessantly taken up in heavenly meditation, and continued instant in prayer, both stated and ejaculatory; and shone in them, when under the dictates and impulses of the Holy Spirit. In fine, his chief care was, by avoiding evil and doing good, to demean himself both towards God and man, as became one who had obtained redemption through Christ, and, by divine grace, the hope of a blessed eternity in heaven; which he constantly panted after, with the utmost contempt for the things in the world.

His writings are numerous, learned, and useful. In 1660, almost at his entrance on the ministry, he published his Judaeus Christianizans, on the principles of faith, and on the Holy Trinity. When at Wormer, he put out in Low Dutch, 1665, The Practice of Christianity, with the spiritual characters of the unregenerate, with respect to what is commendable in them; and of the regenerate, as to what is blameable and wants correction. At Leovaarden, he gave also in Low Dutch, The Lord’s controversy with his vineyard, and, at the same time, briskly defended it against opponents. Of his Franequer labours, we have, besides smaller works, afterwards comprised in larger volumes, his Oeconomia foederum Dei cum homibus, translated into Low Dutch by Harlingius; and his Exercitationes sacrae in symbolum apastolorum, translated also into Low Dutch, by Costerus. At Utrecht, came out his Exercitationes sacreae in orationem Dominicam; his Egyptiaca and Decaphylon with a dissertation on the Legio fulminatrix Christianorum, and the first volume of his Miscellanea Sacra, and a good deal of the second; besides some smaller works also. And at Leyden, he published at last the second volume of his Miscellanea Sacra complete; and at this last place he set on foot what he calls his Meletemata Leydensia, to be occasionally enlarged with a number of select dissertations. Indeed, all these writings are justly in great repute, their style being polite, the subjects useful, and the whole replenished with various branches of learning, and a beautiful strain of piety, all which may deservedly commend them to the latest posterity.

He had been often, formerly, afflicted with racking and painful diseases; whence, sometimes, arose the greater apprehension of a far earlier departure by death. And nothing, under divine providence, but his vigour of mind, joined to his piety, could have preserved him so long to the world; and that with so perfect an use of his senses, that, not long before his death, he could read, without hesitation, the smallest Greek characters by moon-light, which none besides himself can do. But, with his advanced years, he sometimes had cruel fits of the gout, and stone in the kidneys; and once in the chair, in the midst of a lecture, a slight touch of an apoplexy. These disorders were, indeed, mitigated by the skill of the famous Dr. Frederic Deckers; but now and then, by slight attacks, threatened a return; for his wavering and languishing state of health, indicated the past disorders not entirely extirpated, gave apprehensions of a future fatal distemper; which was occasioned by the sudden attack of a fever on the evening of the 18^th of October. This fever, though very soon removed, left his body exceeding weak, and his mind in a state of lethargy, an indication that his head was affected. The good man himself, considering these symptoms, with great constancy and calmness of mind, told the physician, and his other friends then present, that they could not fail to prove mortal. Nor indeed without cause; for his senses were gradually weakened by repeated slumbers; however, about his last hour he sensibly signified to Dr. Marck who attended him, his blessed hope, and his heavenly desires, as he had frequently done before; and then about noon, on the 22d of October 1708, he sweetly departed this life, in the 73d year of his age, and entered into the joy of his Lord.

 

 

9. AAA9 1800 Thacher, Gov. Sumner

1800 Thacher, Sumner

A

S E R M O N PREACHED JUNE 12, 1799

BEFORE

HIS HONOR MOSES GILL, ESQUIRE,

LIEUTENANT GOVERNOR AND COMMANDER IN CHIEF;

THE HONORABLE the COUNCIL, SENATE and HOUSE OF REPRESENTATIVES

OF THE COMMONWEALTH OF MASSACHUSETTS

AT THE INTERNMENT OF HIS EXCELLENCY

INCREASE SUMNER, ESQ.

WHO DIED JUNE 7, 1799, AET. 53.

BY PETER THATCHER, [ D.D. Harvard, 1769 ]

BOSTON:

PRINTED BY YOUNG & MINNS, PRINTERS TO THE GOVERNMENT OF

MASSACHUSETTS

COMMONWEALTH OF MASSACHUSETTS

In Senate, June 13, 1799. Ordered, That the Hon. John Treadwell, Esq. with such as the Honorable House may join, be a Committee to wait on the Rev. Dr. Thatcher, and thank him for the Sermon preached by him, at the request of the two Houses, at the Funeral of His (late) Excellency INCREASE SMNER, and to request a Copy thereof for the press.

Sent down for concurrence,

JOHN C. JONES, President pro tem.

In the House of Representatives, June 13, 1799.

Read and Concurred, and Mr. Fessenden, and Mr. Smith of Boston, are joined.

EDW. H. ROBBINS, Speaker.

SERMON

************

I. SAMUEL, XXV. I.

And SAMUEL died, and all the Israelites were gathered

together, and lamented him, and buried him at his house in Ramah.

The frailty of human life; the vanity of human greatness; and the uncertain nature of human events, are now presented to us in a light the most striking. The sable urn before us contains all that was mortal of one of the most amiable and excellent of men; a man who was happy in his family, warmly beloved by his friends, and elevated by the free suffrages of his fellow citizens to the highest station which it was in their power to bestow ! In the midst of his days; while the honors of the world crowded thickly upon him; and while we hoped that he might be useful and happy for many years to come; Death, with inexorable hand, has seized him; his sun has gone down at noon,; and we are now assembled to pay our last respects to his remains, to consign them, with decent solemnity, to the tomb where they shall moulder into dust, and arise no more "till the trumpet shall sound, and the dead shall be raised !"

to assist us in improving this melancholy providence, is the design of the following discourse. And how could we more naturally introduce it than by the account of the death and funeral of Samuel, who was long the Chief Magistrate of Israel, who travelled for many years through the nation to dispense justice, who maintained a fair and honorable reputation to the end of life; and who, when he died, was attended to the grave by the heads of the tribes of Israel with deep and sincere regret ?

Such a testimony in favor of any man, and such universal sorrow when he is taken away from life, are stronger evidences of his real virtue than any which the poetic page, or the sculptured marble can produce. We do not lament the useless or the wicked. We do not mourn for those whom we did not esteem and love. A whole community is never involved in woe and sadness, unless it has lost a friend, a benefactor, and a useful servant. And thus, the tears of the public embalm the memory of a wise and virtuous Ruler. They will transmit his name with honor to posterity in the annals of his country.

Samuel does not appear to have possessed the fire of

imagination and brilliance of genius which too often astonish and delude the world. He was not a conqueror who extended by arms the dominions of his Country, or gave it a false glory by splendid victories. He had a strong and capricious mind, which could easily discern the just and the fit, and could steer calmly the vessel of State when a more impetuous pilot would have dashed her on the rocks. An understanding clear and informed, a will regulated by reason, and never warped or corrupted by passion; with affections warm but not violent, sincere but not ardent; a knowledge of the tempers and feelings of mankind; and an acquaintance with the events of past times and the history of the world, rendered Samuel more competent for the place which he filled, than would those shining talents which often lead their possessors to distress their country and desolate the world, that they may procure to themselves the fame of victory and the glory of conquest.

Early and sincere piety formed a striking trait in the character of Samuel. Dedicated to God by a pious parent, he was stationed in the tabernacle from his youth. Through a long life he preserved the "fear of God which is the beginning of wisdom," and the respect to duty which is the strongest incentive to public virtue, and the most powerful restraint from a breach of trust. We find him strictly attentive to the ordinances of religion and the institutions of divine worship. But we find him more careful o f the weightier matters of the law, of the great duties of morality and obedience. For, he expressly declares to Saul, when he had neglected submission to the plain will of God, under pretense of reserving an offering to the Lord, "to obey is better than sacrifice, and to hearken than the fat of rams."

In the present age of wonders, when the results of the wisdom and experience of many ages are viewed as the dreams of aged and feeble insanity; when nature is placed in the throne of nature's God; and the religion of Christ, mild, gentle, and benevolent, like its Divine Author, is represented as a cruel and ferocious superstition: In this age of theory and innovation, Religion has been considered by some men and some nations as an injury to society, and incompatible with the character of a good Ruler. But, when we consider the deep influence which Christianity felt in its power, has upon the very tempers and dispositions of men; how it leads them to fear doing wrong ever so privately, and desire to do right, though no praise should attend them; how it places us always under the eye of the Deity, and brings death and judgment near to our view. When we thus view Religion in its nature and effects, we shall perceive it to be one of the most powerful and energetic principles which can operate upon the human mind. This principle reaches where no human law nor earthly consideration can extend. It operates as powerfully when nom eye beholds it as when surrounded by thousands. It penetrates the heart. It governs the temper. It guides the conduct. It fortifies us against affliction, and renders prosperity more valuable and sweet. The Ruler who embraces the spirit, and copies the example of Christ; who relies on the promises, and is animated by the hopes of the Gospel, will "serve his generation according to the will of God," and will be "received into everlasting habitations."

When a man is under the influences of Religion, it will make him strictly upright, and will lead him to pay a close attention to the great duties of justice and integrity. This effect had religion upon Samuel. For many years he was a Judge among the People, and distributed justice to the aggrieved and oppressed. "And Samuel," says the sacred historian, "judged Israel all the days of his life, and he went from year to year, in circuit, to Bethel and Gilgal, and Mizpah, and judged Israel in all those places, and his return was to Rama, for there was his house, and there he judged Israel, and there he built an altar unto the Lord." His patient attention to the parties who litigated, his enlightened endeavors to find out truth, and his candid, impartial decisions according to the evidence produced, procured him the esteem and veneration of all, even of those whom justice obliged him to condemn. We find Samuel always honored with the utmost respect wherever he went. His decisions were implicitly followed. "When the ear heard him, then it blessed him, and when the eye saw him, then it gave witness to him."

When he acted as Chief Magistrate of Israel, he "approved himself to every man's conscience in the sight of God." Although his sons conducted improperly in their subordinate capacity, yet it does not appear that he countenanced or supported them, nor do we ever find a single charge of incapacity, of partiality or injustice brought against him. His admiration was easy to himself and useful to his People, and would have continued to the end of his life, had not that love of change, which strongly marks the human character, but often defeats its own purposes, led the People to desire a King. Then how must his heart triumphed, when, with the firm and manly voice of dignified integrity, he could appeal to the assembled tribes of Israel, in this energetic language! "Behold, here I am; witness against me before the Lord and before his Anointed. Whose ox have I taken? Or whose ass have I taken? Or whom have I defrauded? Whom have I oppressed? Or of whose hand have I received any bribe to blind mine eyes therewith? And I will restore it to you." His satisfaction must have been perfect, when the People with one heart and one voice replied, saying, "Thou hast not defrauded us nor oppressed us, neither hast thou taken ought of any man's hand." Happy Magistrate ! Who was not only "approved of God, but accepted of the multitude of his brethren !"

Samuel was a man of mild and gentle manners. When the most direct attacks were made upon his family, and when the People applied to him to resign his power, he possesses, perfectly, calmness of mind. We do not hear a reproachful word from him, nor a single reflection on the ingratitude of those whom he had so long and so faithfully served. Mildly he remonstrates with the People upon the impiety and folly of their conduct. He does not suffer himself to be affected with the personal slight to him which their application implied. He does not assail them with the asperity which stings, or the bitterness which provokes. This mildness of manners, this patience of contradiction, is of great use to those who rule over men, because it gives dignity to the character. It disarms resentment, and conciliates esteem.

But with all this mildness of manners the Patriarch of Israel still possessed the firmness and decision which his religion dictated, and his station required. When the Hebrews required to have a King, like the nations about them, Samuel did not hesitate to reprove them severely for their ingratitude to God, who was then their Ruler, and to shew them that they were enslaving themselves and their posterity, in order to attain an empty pageant. Superior to the love of popularity, which induces a man to conceal his sentiments or flatter a multitude, he firmly and decidedly proves to them that they are injuring themselves and destroying their own security. So honest and independent was he, as to hazard the displeasure of the People, and his own influence over them, rather than encourage them to that which was hurtful to their true interest. It was in obedience to God alone, that the Prophet fixed Saul on the throne; and God gave them a King in his anger, and took him away in his wrath.

It was the earnest solicitude of the Prophet of Israel to establish such a constitution of government as should guard them from the dangers which they had precipitately brought on themselves. "Then Samuel told the people the manner of the kingdom, and wrote it in a book, and laid it up before the Lord." He knew that such a precaution was necessary to prevent the Israelites from becoming subject to the capricious humors or tyrannical passions of their King. Where the powers of Government and the liberties of the People are accurately defined, and proper checks are established to prevent the encroachments of one upon another, there true freedom is enjoyed, and there alone man exercises his rights. From this principle, the wise, the patriotic and the good have always exerted themselves to form and to support definite and free Constitutions of government.

The love of God, and his country, animated this good man, to exert himself in the cause of Religion and liberty. These noble principles warmed his bosom, governed his mind, and regulated his whole conduct. A respect to the approbation of God, "who hath pleasure only in uprightness,"

a sincere wish to promote the spiritual and temporal happiness of the People, whom he loved, induced him to exert his utmost energies in serving the religious and civil interests of his fellow-citizens. The prosperity of his Country gave him the most sensible pleasure;, and when the clouds of adversity enveloped it, when it suffered from its own folly and rashness, his joy was turned into sorrow.

The unsullied reputation and the faithful services of

Samuel, during his life, made his death a subject of deep regret to the people of Israel. They loved him while his existence here was continued, and when the common lot of all men befell him, they deeply mourned the melancholy event. The tribes of Israel assembled; they bedewed his hearse with the tears of genuine affection and gratitude, and buried him honorably in the tomb of his ancestors. This is the duty which we are now called to perform.

The character, briefly drawn, of Samuel in the past discourse, so strongly resembles that of our deceased Friend and Governor, as that little need be said in addition to

it. Your own minds must have made the application.

Endured with a strong and vigorous faculties of mind;

favored with the advantages of a public and liberal education; impressed with a sense of that Religion which forms men to virtue, kindness and charity, he was early called by his fellow-citizens to fill places of public trust and honor. As a Magistrate, a Legislator, and a Judge, he discovered the wisdom, the firmness, and impartiality which are so justly celebrated in the character of the text. His honor and integrity were never impeached, and had he made the same appeal to the People as Samuel did, he would have received the same answer.

His wise and faithful conduct in offices of less dignity; their confidence in his patriotism, integrity and abilities, led the People of this Commonwealth to call him to the office of their Chief Magistrate. This confidence was fully gratified. The warm and decided Friend of our Federal and State Constitutions; the warm and decided enemy of all foreign interference in the affairs of our government; the watchful Guardian of the civil, the Judicial and the Military interests of the Commonwealth, he was daily more and more esteemed and respected. His appointments were judicious, and he meant to confine them to men of virtue and abilities. He supported the honor of the State with dignity. His own deportment, while it was easy and agreeable, while it discovered the mildness of manners, the unassuming kindness which formed so striking a part of his character, was never such as to diminish our respect and esteem for him.

Kind, charitable and good; wishing well to every one, and desirous of promoting their interests, Governor Sumner was universally beloved and honored. He was among the few men who, though he had many friends, warm and affectionate friends, yet, so far as my knowledge has extended, never had a personal enemy. Even those who on political subjects differed from him, and the interests of whose party led them to oppose him in life, and now profess deeply to lament his death.

This good man was a warm and decided friend to the Religion of Christ. He early professed this Religion, and his life appeared to be formed by its temper, and governed by its commands in life, he was animated by its hopes, and supported by its consolations, when he came to die.

Shall I call upon you, my brethren, on this occasion to admire and imitate the tender husband, the wise and affectionate father, the dutiful son, and the faithful friend ! The grief which rends the bosoms, and the tears which fill the eyes of those to whom he was thus related, prove the justice of this part of his character, and display its amiableness in the most striking manner.

And now, seeing "a Prince and a great Man has fallen in our Israel this day." let us humble ourselves under the divine correction ! Let us admire and adore those dispensations of Providence which we cannot comprehend ! And let us learn the lessons of wisdom, which an event so solemn and affecting is calculated to teach us.

His Honor, the Commander in Chief, while he laments the Friend, whom, with so much harmony, he accompanied in the public walks of life, will hear the voice of Providence speaking loudly to him, and teaching him that the most elevated station, the most affluent circumstances, and the warmest esteem and affection of our friends and fellow-citizens, cannot secure us from the arrests of the King of Terrors. The duties, to which he is now called, are difficult and important. May God give him wisdom and grace to discharge them usefully and well ! "As his day is, so let his strength be also!" And when the common lot of the great as well as the small, the rich as well as the poor, shall befal him, may he, like his excellent Predecessor, leave behind him the "good name which is better than precious ointment."

Let me call upon our Civil Fathers of the Council, the Senate and the House of Representatives, to contemplate the solemn scene before us, and see the vanity of human greatness, the insufficiency of the highest honors to "retain the spirit in the day of death!" There you behold the end of all flesh ! There you see the goal at which every man, who runs the race of life, must, sooner or later, arrive ! Thence you may learn that the hour hastens when all those distinctions, after which many men eagerly pant, will soon be leveled, and become lighter in our view than the dust of the balance ! Although "ye be called Gods," yet here you find that "ye shall die like men and fall like one of the princes!" Remember, when discharging your important public trust, that the eye of God is upon you; that "he has pleasure only in uprightness;" and that when your bodies shall lie under the cold hand of Death, like the beloved dust before you, it will be of more importance in your view to be conscious of one act of true Religion or of public virtue, than to have possessed the highest honors which men can bestow. Learn, from this affecting Providence, to be more diligent, active and faithful in all the relations of life; so that, when you shall be gathered to the dust of your fathers, those around you may "mark the perfect man and behold the upright, for the end of that man is peace !"

With the afflicted widow, the fatherless children, the bereaved sisters, and the numerous relatives and friends of this excellent man, we mingle our tears ! We hold out to them, while we wish to feel ourselves, the consolations and supports of Religion. We do not "mourn as those without hope." Our Friend is gone from us, but we trust that his unembodied spirit now inhabits the courts of glory, and has become "a pillar in the temple of our God!"

And now behold, my brethren and fellow-citizens, behold how the "fashion of this world passeth away !" See how insufficient are the best earthly enjoyments to satisfy the cravings of the immortal soul, or to protract for a moment our existence in this world ! Learn that the faith of Christ and the discharge of our duty, is the "one thing needful;" that while life, and health, and reason are granted us, they should be improved for the purpose of preparing for another world by performing the duty which we owe to God and man in this ! "now is the accepted time" ! Let us improve it to secure "an interest in the better part which can never be taken away from us," and to prepare us for the "rest and the triumph which remain to the people of God !"

The Religion of Christ, our guide in life, and our support in death, which regulates us in prosperity and gilds our darkest moments with light and comfort-- This Religion teaches us to look beyond the grave to an heaven of infinite glory ! It teaches us to deposit the precious remains of our Christian friends in the dust, with "a sure and certain hope of their resurrection unto lasting life." Yes, my brethren, Death shall not retain his dominion over them ! They shall burst asunder his iron bands ! They shall ascend to "their Father and our Father, to their God and our God;" and "with the ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads !"

AMEN.

10. AAA10 1800 Mckeen Election Sermon

1800 Mckeen Election Sermon

A

S E R M O N

PREACHED BEFORE THE

HONORABLE THE COUNCIL

AND THE

HONORABLE THE SENATE

AND

HOUSE OF REPRESENTATIVES

OF THE

Commonwealth of Massachusetts

MAY 28, 1800

BEING THE DAY OF

GENERAL ELECTION

 

BY JOSEPH McKEEN, A.M.

PRESIDENT, BOWDOIN COLLEGE

PASTOR OF THE FIRST CHURCH IN BEVERLY

BOSTON :-----PRINTED BY YOUNG & MINNS,

1800

REPRINTED BY THEOPHILUS, 1999

PREFACE

This pamphlet was carefully reproduced from the original Election Sermon printed nearly 200 years ago, and reflects the common thinking upon which the U.S. Constitution, and the original State constitutions were framed.

First originating in 1631 in Massachusetts, and later in other states, the best Ivy League graduates clearly show that our liberty was founded in their common conviction that the Bible is the only infallible rule of life, politics particular.

In their view, to depart from the stated foundation would only create a predictable path of degeneration from true liberty to a state of bondage identical to that which was successfully repudiated in 1776. Our ever increasing present day political and social degradations are telling verification of their political acumen.

The author of this work, Joseph McKeen, A.M., graduated Dartmouth University in 1774, and served as pastor of the First Church in Beverly, Mass. Doubtless, his becoming of age through out the Revolutionary period, left him with the memory of the brutal British attacks against not just the American army, but ordinary citizens, churches and pastors, and typifies tyrannical abuses of power. Later on he served as the first President of Bowdoin College, 1802-07.

His work here is best summed up by the concept of virtue in one’s public, and private affairs as a pre-eminent quality which those who serve in public office must exhibit consistently. This particular piece is a masterful demonstration of the cause and effect relationship of good rulers who protect the weak of society, and of the tyrannical rulers who use their power to oppress the weak, and in turn, provoke the people to repudiate the abuse by revolt. Gen. Washington features prominently as the exemplar of a good ruler who’s works become the binding agent of trust with the people.

Theophilus

COMMONWEALTH OF MASSACHUSETTS

IN THE HOUSE OF REPRESENTATIVES, MAY 28, 1800

Ordered----That Moses Brown and James Burnham, esquires, and Mr. John Stephens, be a committee to wait on the Rev. Mr. McKeen, of Beverly, and in the name of the House, to thank him for his Discourse this day delivered before the Hon. Council, and the two branches of the Legislature, and to request a copy thereof for the press.

Extract from the journals,

Attest----HENRY WARREN, Clerk.

 

AN

ELECTION SERMON

MATTHEW 5:14 Latter part of the verse.

A CITY THAT IS SET ON A HILL, CANNOT BE HID.

The divine author of our holy religion addressing his immediate disciples, suggested to them the distinguished part they should be called to act in erecting his kingdom of righteousness and truth in the world.

He well knew that many would estimate the character and worth of his religion by its visible influence on their conduct. If they inbibed its genuine spirit, and exhibited in their deportment a just specimen of its purity, they would recommend it to the conscience of men. But should they, on the contrary, practically disregard its doctrines and precepts, they would incur the suspicion of propagating a cunningly devised fable for selfish purposes, unfriendly to the general interest and happiness of mankind.

That they might act their part with dignity and fidelity, with honor to themselves, and advantage to their fellow men, it was necessary that their minds should be impressed with a deep sense of the importance of the work assigned them, and of their high responsibility. Their every word and action would acquire new importance from their office, and would invite the critical attention of friends and foes. The former would be likely to defend and imitate even their foibles, and the latter to exaggerate them into crimes of magnitude to the disadvantage of them and their cause. It behoved them therefore to remember that all eyes were upon them, and that, to guard their own reputation, and promote the best interest of mankind, their whole conduct should be governed by wisdom and integrity. A City that is set on an hill cannot be hid.

The same observations are in a degree applicable to all men, who fill important offices in the Commonwealth.

Many will always form their opinion of a government from what they know of the characters of the men who administer it. They are better judges of the private characters of men, with whom they are conversant, than they are of the constitutionality, propriety, or tendency of their political measures. When a government is administered by men of acknowledged wisdom and rectitude, it will have the confidence, attachment and support of good men. When it is administered by men, whose characters are vile or contemptible, it will be abhorred or despised.

That rulers therefore may in the best manner answer the end of their elevation, it is desirable that their private as well their official conduct should command the respect of every beholder. To do this, brilliancy of talents is by no means the most essential requisite. It is far from being necessary. For instance, that every member of a deliberative assembly should be qualified to shine as a public speaker. A sound judgement, and a general knowledge of the public interest, are necessary to the discharge of the duties of their places with reputation to themselves, and advantage to the community; but these endowments and qualifications for usefulness will not ensure them the respect and confidence of an enlightened and free people, unless they are reputed men of virtue. The greater their abilities and knowledge are, if they are believed to be destitute of moral principle, the more they will be objects of fear and distrust. The servile and corrupt will seek their favor, and expect to gain it by their readiness to co-operate in the execution of base designs; but good men, alarmed and discouraged, will retire into the shade, accounting in such a state of things a private station the most honorable post.

It is obviously, then, of great importance that men in places of public trust, authority and honor, should be not only truly virtuous, but unsuspected. It is conceived to be more necessary in a free, than in a despotic government. In the latter, force is the instrument that is principally relied on to preserve the public tranquility; but in the former, much is to be done by instruction, persuasion and example. The influence of these will be gently drawn into a combination in favor of the order and happiness of society, which will extend its benign influence over others less informed and less virtuous. In a design so laudable and patriotic, it may be reasonably expected that virtuous rulers will lead the way. The happiness of society is an object, which they will always keep in view. Ant it is believed that in many cases their example will contribute not less efficaciously than their statues to the real respectability and permanent prosperity of the State.

It has pleased God in his gracious providence to grant us the singular privilege of deliberately framing, and freely adopting, constitutions of government, for the express purpose of securing our freedom, and promoting our welfare. Their importance and excellence are, and ought to be, gratefully acknowledged. But, if in the real freedom of a country depends as much on a written constitution, our civil fathers will give us leave to solicit the weight of their example, authority and influence in opposition to the mistaken notions and vices which threaten our liberty, and in favor of the principles and virtues, which are indispensable to our freedom and happiness.

It is not thought necessary to attempt on this occasion a formal proof of the power of example. It has been seen and felt and acknowledged in every age. It is equally obvious that the example of men in places of authority and honor is more influential, and more likely to be imitated than that of persons in the lower walks of life, especially in an elective free republic, where there are no hereditary distinctions of rank to prevent a free intercourse between the people and their rulers. Their elevation renders them conspicuous, like a city on a hill, and naturally attracts the public attention. Besides there is a general disposition in people to imitate the conduct of their superiors: And, unfortunately, they learn more easily to imitate their vices than their virtues. For this reason men, who are clothed with power, or raised by their wealth above their neighbors, ought to feel themselves in a degree responsible for the behavior of those around them. The happy tendency of good example deserves to be seriously considered by every ruler, and every friend of his country. Blessed be GOD, we had a WASHINGTON, whose unrivalled fame may silence the suggestions of a false shame, and dissipate the fears of timid virtue, which dreads the charge of singularity in goodness

Good example acts with the greater effect, because it reproves without upbraiding, and teaches us to correct our faults without giving us the mortification of knowing that any but ourselves, have ever observed them. We feel the force of councel or persuasion much more sensibly, when we see that one does what he advises or requires us to do. But the best councel from one, who obeys not his own precepts, nor practices upon the principles of his own advice, will generally be little regarded. We do not believe a man to be in earnest, who advises one thing, and does the contrary.

To resist the progress of irreligion, injustice, luxury, selfishness, and an impatience of legal restraint, is a duty imposed by patriotism. And I hope my much respected hearers feel their obligation to recommend by their own example piety, justice, economy, public spirit, an attachment to our constitutions, and a cheerful submission to the laws, as essential to our political happiness. The influence of their example is the more necessary at the present day, because an attachment to old opinions and old customs , which once exercised an almost boundless sway over the human mind, has lost great part of its power, and has given place to a passion for innovation, which reject whatever is old fashioned with as little reason and as little examination as prejudice formerly retained it. This passion indulged would prostrate the religious, moral and political principles, which are the bulwarks of our freedom.

It has been thought by many, and still is by some, that government is the only foe to liberty,; that the people of any or every country might at once become free and happy, if such a spirit of opposition to their oppressors could be excited as would enable them to cast off their old chains. But experience is correcting this error.

When we cast off the British yoke ,we generally apprehended the greatest danger to our liberties from the power which must be delegated to our rulers. Accordingly, our principle guards were placed on that side. Power was granted with great caution. Barriers were erected against its abuse. Its duration was made short. Its exercise has been watched with the eyes of jealousy, and the right of censure exercised with great freedom. But is there not equal or greater danger on the other side? The constitution of this Commonwealth has not indeed left us unguarded against our vices; but the importance of these guards has not in general been duly appreciated. We have been less afraid of our vices than of our rulers.

The love of liberty we inherit from our fathers; it is so "interwoven with the ligaments of our hearts," that there can be little doubt of our enjoying it, and little danger of its being wrested from us so long as we are capable and worthy of it. But a capacity for enjoying it depends on a sound and healthful state of the body politic.

The more freedom we have, the more necessary is the aid of religious and moral principles to the maintenance of order and tranquility. When these are lost, or very much relaxed, severe restraints, which cannot always admit of those legal forms, that are essential to the security of liberty become necessary; yet the people may retain a love of liberty, or rather an impatience of restraint, as the sensualist retains a passion for pleasure, after his constitution is so much impaired by excess, that indulgence would be fatal to him. Liberty, like the pleasures of sense, must be enjoyed with temperance and moderation, lest degenerating into licentiousness it proves destructive. There are none, it may be presumed, who will openly avow that political liberty is, or ought to be , a license for everyone to do what is right in his own eyes; yet where the love of liberty is strong, and its nature not distinctly understood, there is too often a disposition to look with an indulgent eye on licentiousness, as only the extreme of a good thing, and therefore pardonable. But the difference between them is greater than some imagine: They are indeed so different, as to be incompatible in society. When one has an excess of liberty, he invades the rights of his neighbor, who is thereby deprived of a portion of the liberty which a free constitution promises him. Liberty in that case becomes exclusively the possession of the strong, the unprincipled, the artful, who makes a prey of the innocent, weak and unsuspicious. A state of things like this is a real despotism, and of the worst kind. It is a poor consolation to the plundered, abused sufferer to be told, that he must not complain; for his oppressor is not an hereditary monarch, acting by a pretended divine right, but only a fellow citizen, acting in the name of "liberty and equality."

He might answer, "If I must be deprived of my liberty or property at the will of another, let me have an hereditary master, who, secure in the possession of his power, will oppress according to certain rules, which long usage has sanctioned, and long experience has proved to be not incompatible with the existence of the community. But deliver me from the tyrant of a day, who knows no bounds to his rapacity: Deliver me from anarchy, which rages like a fire that cannot be quenched. Established despotism, dreadful as it is, is systematical, its operations are in some measure subjects of calculation; but anarchy, like the hurricane, spreads horror and devastation, and seems to rejoice in its triumph over everything that wears the semblance of order or utility."

To some, who do not distinguish between social and personal freedom, it may still seem a paradox that restraint should be necessary to the being of liberty. In their view, a free government and a weak government mean the same thing. But scarce any mathematical truth admits of a more conclusive demonstration than this, that laws wisely framed, impartially interpreted, and faithfully executed, are essential to the liberty of a community. Liberty cannot be long enjoyed under a government that has not sufficient energy to be a terror to evildoers. The law is not made for the righteous, it is not made to restrain the honest, peaceable, sober and industrious members of society, who are a law unto themselves; but it is made for the lawless and disobedient, murderers, men-stealers, liars, perjured persons, and others, who can be restrained only by the strong arm of power. That love of liberty, therefore, which prompts men to resist the laws, and to overturn or weaken the government established for the common good, is a spurious passion, which every well informed friend to real liberty will fell himself in duty bound to discountenance. It is not less necessary that we should understand and practice our duties, than that we should understand and assert our rights. The prevalence of sound virtue therefore would afford the best security to our liberty. It is admitted, I believe, by all political writers, that morality is absolutely necessary to the happiness of a free State. And there is if I mistake not a growing conviction in reflecting minds that religion is the only sure support of morality.

It is with peculiar pleasure, that we read in the valedictory address of the late illustrious President of the United States, the following sentiments, which can never be too deeply impressed on our minds. "Of all the dispositions and habits, which lead to political prosperity, religion and morality are indispensable supports. In vain would that man claim the tribute of patriotism who would labor to subvert these great pillars of human happiness, these firmest props of the duties of men and citizens. The mere politician, equally with the pious man, ought to respect and cherish them. A volume could not trace all their connections with private and public felicity. Let it be simply asked, where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths, which are the instruments of investigation in courts of justice. And let us with caution indulge the supposition that morality can be maintained without religion. Whatever may be conceded of the influence of refined education on minds of peculiar structure, reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principles."

The constitution of this Commonwealth recognizes the same important principle, and expressly declares that the happiness of a people, and the good order and preservation of civil government, essentially depend upon piety, religion, and morality. It requires that any person chosen Governor, Lieutenant-Governor, Councellor, Senator or Representative, and accepting the trust, shall make a declaration that he believes the christian religion, and has a firm persuasion of its truth.. Charity therefore forbids us to believe, without strong evidence of the fact, that any of them will ever endeavor to destroy the foundation of our happiness and best hopes, and thus incur the reproach which justly belongs to the hypocrite. And the same charity teaches us to indulge the pleasing expectations that our honored civil fathers will lend the influence of their example to support the institutions of Christianity, and to attract a general attention to "public instruction in piety, religion, and morality". The excellence of Christianity, and the good effects of which it may be productive to society, must be acknowledged by all who seriously and impartially consider the purity of its precepts, the tendency of its doctrines, and the power of its motives. Yet no person, who is acquainted with the true genius of the gospel, will be likely to suspect that it is merely a political institution, or that its highest object is the preservation of civil order. Its great aim is to assimilate us to the moral image of our Maker, and to make us happy in eternity. But such is the constitution of things under the government of our benevolent Creator, that the same temper and conduct which lead to happiness in another world, have a tendency to make us happy in this. The spirit of genuine Christianity universally, or even generally, imbibed, would meliorate the condition of mankind in a higher degree, than can ever be expected from the wisest and best institutions of a merely civil nature.

Its chief energy is levelled at the heart; its first aim is to purify the fountain of human actions, that the stream may be pure also. By its influence on private character it makes good rulers and good citizens, and disposes them to fulfil the obligations, that result from the various relations, in which they respectively stand. It is the vigorous root, which supports and noureshes all those virtues, that constitute the dignity of human nature, and the strength and glory of a state.

The gospel of Jesus Christ has not prescribed any particular form of civil government to be adopted by the nations of the world. And it is conceived that one very good reason may be given why it has not, which is, that the kind of government the most suitable for one, might be the most improper for another. But as it forbids all injustice and social oppression, as it inculcates every personal, social, and divine virtue, and teaches us to respect the rights of others, as well as to stand fast in our own liberty, it has certainly a friendly aspect on the cause of freedom and of free governments. The nature of the religion of Christ, therefore, and its tendency to promote the happiness of society, and to make us meet for a heavenly inheritance, give it a just claim to our most cordial affection. And a recommendation of it by the example of our civil fathers will justly entitle them to double honor.

Justice is a virtue enjoined by every government, human and divine: And, being reputable in all countries and in all ages, every man would be though to practice it, yet to enforce the practice of it, and to prevent injustice, may be considered as the chief end of government. It cannot confer rewards on all its quiet and obedient subjects. Its business is to protect them against the violence and injustice of others, that they may enjoy the fruits of their industry in security and peace. This being the end for which civil government was instituted, it is of vast importance that those who administer it, should act in strict conformity to the rules of justice, both in their public and their private capacities. With how much dignity does a ruler appear, when he can say with Job, "I put on righteousness, and it clothed me: My judgement was as a robe and a diadem!" His character commands respect, overawes the wicked, and makes him a terror to evil doers. It adds authority to his office, and enables him to answer the end of his elevation much more effectually, than if he were of a different character. Even good men may sometimes find it difficult to pay due honor and respect to an office, when they must despise him who holds it.

A scrupulous adherence to the principles of justice is necessary to procure for a government that respect and confidence, without which it cannot in the best manner effect the designs of its institution. When a government defrauds individuals, it may be naturally expected that they will retaliate when they have opportunity: And they will do it with the less compunction or remorse, because it may seem the only practicable mode of obtaining redress. The government in this way contributes to the corruption of the public morals, and strengthens a pernicious opinion entertained by too many, that there is a real opposition between the interests of the government and that of the people. Injustice on the part of government deprives it of its best support, the confidence of good men. It provokes a spirit of hostility, which is followed by a series of oppressions and frauds, producing and reproducing each other that too plainly indicate a disease in the body politic, which must terminate in convulsion or dissolution.

The constitution of this Commonwealth declares that "industry, temperance, and frugality, are absolutely necessary to preserve the advantages of liberty, and to maintain a free government." The same doctrine is maintained by the most judicious historians, philosophers and politicians. Patriotism enjoins it therefore as a duty upon all men in public stations to make these virtues reputable by there example, and to resist the progress of the opposite vices, luxury, extravagance, and an inordinate love of pleasure, which, as one justly observes, "enervate the soul, makes fools of the wise, and cowards of the brave."

The rapid increase of wealth in our country for a number of years is a subject of congratulation among the friends of our prosperity; but at the same time it has excited some painful apprehensions. Its usual concomitant luxury has kept pace with it.

Is there no reason to fear that our habits of patient industry and economy will be impaired, and that we shall fell little disposition to return to them, when they shall become as necessary, as they have been in any former period? It cannot be expected that our career of prosperity will be perpetual. It may meet a severe and sudden check. In any case the demands of luxury increase more rapidly than the means of satisfying them. She is one of the daughters of the horse-leech, which says not, It is enough. Luxury and extravagance have a certain and direct tendency to subject individuals to embarrassments, which are a dangerous snare to integrity and a fruitful source of discontent and faction in the State. They have a tendency also to produce a speculating, adventurous spirit, which cannot contribute to the general prosperity. It is in the nature of things impossible that every man should make a fortune by games of chance; but it is possible that many by indulging such a spirit may involve themselves and a multitude of innocent persons with them in want and wretchedness

Patient industry and economy are the only certain sources of private and public prosperity, and they are indispensable to the preservation of good morals. They interest men in the support of order, law and government, without which they have no security for the possession and enjoyment of the fruits of their own labors. While the speaker solicits the example of men in public stations to recommend every virtue that leads to political prosperity, he does not presume to instruct them in their official duties. He would however in this connection beg leave to express a wish that, when money is to be procured for any useful purpose, recourse may be held as seldom as possible to lotteries. They not only operate as a heavy tax upon the poorer class of people; but they beget fantastic hopes and expectations, which cannot be realized, they foster a rage for gaming which tends to the destruction of every virtuous and manly principle, and they undermine the basis of private and public prosperity.

The importance of economy in the public expenditures cannot have escaped the notice of any one. It begets a confidence in the government, it encourages the people to submit to heavy burdens when they are necessary, and it enables the State to meet the extraordinary demands, which providing for the public safety at any time occasion. It save the government from much embarrassment in case of war or invasion by means of its credit; and prevents a temptation to have recourse to such expedients as are at once dishonorable and ruinous. It is however a very different thing from parsimony. It shrinks from no burden, which the independence, liberty, safety and honor of the community impose. It does not estimate the value of these things by a pecuniary scale. It does not require men to devote their time and talents to the public service without an adequate compensation. It does not withhold the encouragement that is necessary to the progress of science, and the improvement of useful arts. Parsimony, on the contrary, produces many of the same evils as profusion. It begets no confidence. It regards not the worth of objects, but inquires how much they will cost. It holds out a constant temptation to fraud. It not unfrequently defeats its own intentions, and by a solicitude to save trifles incurs the necessity of making large sacrifices.

A generous public spirit is indispensable to the happiness of a free people.

When a mercenary, selfish disposition pervades a community, the love of country becomes a pretence; a regard to the general welfare is professed for the purpose of deception, public employments are sought only as the means of accumulation wealth, and a wide door is open for the practice of corruption, which in process of time may become so general, and be so well understood, that it shall cease to be offensive. When such is the character of a people, their degradation is far advanced, and ruin by rapid strokes is hastening on them. It is important therefore that a generous regard to the public welfare be assiduously cultivated. In this, as in every other view, the spirit of Christianity is highly favorable to national respectability. This spirit imbibed by a people disposes them to be just and benevolent, to do to others as they would have others do to them, and to look not every man on his own things, but every man also on the things of others. It prevents their entertaining a mean wish that their representatives should so far forget the dignity of their office, as to govern their public conduct by local attachments and interests, or to act the part of mere attorneys for their respective districts, or to do in their public capacity, what a man of probity and honor would blush to do in private.

The same spirit actuating legislators gives a liberal complexion to their conduct. The feel and act as guardians of the Commonwealth, and invariably aim to do justice to all, and to promote the general welfare. They do not confine their views to the short period of their political existence; but consider the tendency of every public measure to promote the future prosperity of their country.

Were the Commonwealth a company or partnership to be dissolved with the present legislative body, after which each individual, detached from every other, were to shift for himself, patriotism would not impose such duties on our rulers, as it now does. It would not require them to project or mature plans for the benefit of posterity, nor even of this generation beyond the present year. They might act on the maxim of the epicure, "Let us eat and drink; for tomorrow we die." Agriculture, commerce, manufactures, public credit, and institutions for the promotion of science, religion and morality, would have no claim to their support or patronage. But as the social compact is not formed for a year or an age, but to be of the same duration with humanity itself, the public spirited and virtuous guardians of the Commonwealth will consult the interests of unborn generations. In this resect the wisdom, piety, and patriotism of the first planters of New-England can never be too much admired. At a period, when an invisible fortitude was necessary to surmount the difficulties attending a new settlement in a savage wilderness, and when their dangers and hardships might have been thought a sufficient apology for applying all their resources to the purpose of feeding, clothing, and defending themselves, they established schools, provided for the religious instruction of the people, and founded a college. Their aim was not merely to people a country: their more noble and sublime object was to make it a seat of piety, virtue and freedom. To their enlightened and patriotic exertions, under God, the present generation is indebted for many of its most precious blessings, and this Commonwealth for the very respectable rank she holds in the union. May their example in this respect be long imitated, and their descendants prove themselves worthy of such ancestors by cherishing their wise institutions, and inquiring, as they did, into the remote, as well as immediate, influence of public measures on the character and happiness of the community. Again,

An attachment to our constitutions of government in opposition to a spirit of innovation, is necessary to the permanency of our political prosperity. Any man, who will take the trouble to reflect, and every man in a public station ought to reflect, because he has to think for others as well as himself, will be convinced that innovation and reformation are not synonymous terms.

You will do the speaker the justice to believe that he is not the advocate of unreasonable and groundless prejudice; but he frankly confesses that it appears to him less dangerous than a blind, impetuous passion for changing. The evils produced by the former are capable of being estimated: the deleterious consequences of the latter bid defiance to calculation. It is justly remarked by a learned British writer, Dr. Priestly,* now in America, that "human nature, with the various interests and connexions of men in a state of society, is so complex a subject, that nothing can be safely concluded a priori with respect to it. It is extremely hazardous, he adds, to introduce any material change into an established form of government. No human sagacity can foresee what inconvenience might arise from it."" If these observations are true and their truth will hardly be controverted by any man of reflection, considerable changes should be the effect of necessity only. Forms of government, and modes of administration, that have been found to answer the end of their institution, should not be hastily changed because some imperfections are discoverable in their theory. When experience has shewn the necessity of alterations, and they can be made without hazard, to public peace and order, let them be made. A prudent man will not set fire to his house, and thereby endanger the lives of his family, because some parts are not so perfectly convenient, or some of its proportions not so agreeable to the eye, as they might be made in a new edifice.

Even necessary alterations should not be precipitated. It is not sufficient that the necessity be perceived by a few men of superior discernment, skilled in the science of government.

* See his lecture on history, Lecture R.

 

Let them wait till the conviction becomes general: and a general

conviction must be the effect of felling, rather than the result of reasoning. If, previous to this, any material alteration be attempted, though it should be with good intentions, the example will have most of the bad consequences of innovation. It will tend to loosen the bands of society, excite a political tempest, and give opportunity to some unprincipled, ambitious, and as yet unknown adventurer to mount the storm, and direct its vengeance against our wisest and best men, whose very wisdom and goodness will in his view be crimes, which nothing but their blood can expiate. Our honored fathers will join with all good men in earnest prayers to the supreme Arbiter of nations, that the day may be far distant, when so sad a catastrophe shall be realized, when the people, after being made the instruments of their own degradation, shall pass from the hands of one master to those of another, with as little ceremony, as if they were beasts of burden. And we feel a confidence that the legislature of Massachusetts will set an example of attachments to her own and the federal constitutions worthy of the imitation of other legislatures, as well as her own citizens. Lastly, a cheerful submission to the laws is indispensable to our political happiness.

In a government like ours the rulers can make no law that does not affect themselves equally with their constituents. This affords a high degree of security that all our laws will be dictated by a regard to the general good, and that no restraint will be laid upon individuals, which does not conduce in a greater degree to the public happiness. Interest therefore as well as duty enjoins a prompt obedience.

But as there are many, and perhaps always will be, in a large community, who do not perceive that they gain more by the restraints laid on others, than they lose by those on themselves, it is of great importance that rulers set an example of cheerful obedience to the laws. If they do not, they will be suspected of having had improper views in enacting them: And the laws will be hated or despised. It is justly required of the ministers of religion that they teach by example: It is not less necessary in a free State that rulers should govern in the same way.

Their personal examples and influence may do more than their statutes to discountenance impiety and vice, to promote a religious observance of the Christian Sabbath, to check the progress of infidelity and licentiousness, and to make us a virtuous and happy people.

Addresses of congratulations to the first and second Magistrates in the Commonwealth have been usual on this anniversary. But it has pleased the all-wise God, whose councels and ways are incomprehensible by us, to remove both of them by death in the last political year.

Soon after its commencement we were called to mourn the loss of our amiable and worthy Governor SUMNER,* whose spirit of government, happily tempered with moderation, and guided by wisdom and integrity, eminently qualified him for the exalted station, to which for several successive years he was invited by the general sufferage of his fellow citizens. WE had indulged the pleasing hope of long tranquility under his government; but his death afforded an affecting illustration of the propriety of that scriptural admonition, "Put not your trust in princes, nor in the sons of man, in whom there is no help. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish."

By a recent stroke his Honor Lieutenant Governor GILL is also numbered with the dead**, after having discharged for nearly a year the duties of the first Magisrate with zeal and fidelity, and after having received the approbation of his constituents, expressed by their almost unnimous re-election of him to fill the station, which he had holden for a number of years.

** He died June7. 1799.

** He died May 20. 1800.

It would have been peculiarly pleasing to see the people of this large and respectable Commonwealth happily united in the choice of a first Magistrate to succeed his late Excellency Governor Sumner,. But in a free elective government it cannot be thought strange that the eyes of the people should be turned towards different persons to fill so important an office. We indulge however the expectation that there will be a general and cordial acquiescence in the will of the majority; as we doubt not a great part of the majority have full confidence, that the CHARACTER* to whom the prevailing suffrage have been give,, will ably and faithfully discharge the duties of his office.

Honored Fathers of the Council, Senate and House of Representatives,

Many of you have had repeated assurances of the confidence of your fellow-citizens who believe that you love your country, and that you will labor to promote its prosperity.

They have a right to expect that you will aim in all your acts and deliberations at the public welfare, and particularly that you will exert the powers, with which you are constitutionally vested, to preserve the union of the States, and to support the general government, which is indispensable to our liberty and happiness. We are happy in the confidence hat these just and reasonable expectations of your constituents will not be disappointed.

You have many motives to fidelity; but none that ought so deeply impress your minds as this, that you are accountable for all your conduct to the King of kings, and Lord of lords, who standeth in the congregation of the mighty, and judgeth among the gods. Your public and private conduct now will have an important influence on your future state. You will consider therefore, that though you are rulers over men, you are GOD’S servants, and his approbation is of more importance than all other interests.

*His Excellency Caleb Strong, Esq.

Though ye are all called gods on earth, ye shall die like men.

What painful demonstrations of this solemn truth we had in the past year! Alas! WASHINGTON, whom we loved, and delighted to honor, is no more. The father of his country sleeps in the dust. How long shall our tears continue to flow at the recollection of his dear name! But it is for ourselves, not for him we are to weep. Having finishes the work, which his Master in heaven assigned him, he has been called from the field of his labors to receive as we trust, his reward, and to hear, "Well done, good and faithful servant, enter now into the joy of thy Lord."

Though removed from our world, his virtues live in our remembrance. And may the affection we had for him in his life, and the sorrow we felt at his death, engage us to honor his memory by an imitation of his pious and virtuous example! By this may he long continue to bless his country!

IMAGINE, honored fathers, that ye hear him, though dead, yet speaking to you. And is not his language to this effect? "Remember that you are not elevated to your present places for your personal emolument, but for the good of your fellow mortals, whose happiness in life depends much on your conduct

Rejoice in the honor conferred on you by your fellow-citizens, chiefly because you are thereby enabled to be more useful to them during the short period of your continuance on earth. Bear in mind that however eminent your talents and usefulness, or however great the affection of your country may be, you must soon fall by the hand of death, and your heads be laid low in the dust. Seek therefore the honor that cometh from GOD. Let his fear rule in your hearts; embrace and obey the gospel of his Son, fulfil the duties of your respective stations with fidelity, and then you will be prepared to resign your earthly honors without regret, and enter into possession of glory and immortality."

Fellow-citizens of this assembly,

If, as has been said, the real freedom of a people depends very much on their character and habits, every member of the community by setting a good example may contribute to the preservation of our liberty and happiness. Every man, who lives under the influence of Christian principles, who leads a sober, righteous and godly life, is a benefactor to his country, and he shall not lose his reward. When all terrestrial kingdoms and states shall pass away, he shall be glorious in the eyes of the LORD his GOD, and shall shine as the firmament, and as a star forever and ever.

 

F I N I S .

11. AAA11 1801 Timothy Dwight Infidelity

 

A

Discourse

On SOME EVENTS

Of The

LAST CENTURY,

 

DELIVERED IN THE BRICK CHURCH

IN NEW HAVEN, [ Conn. ]

ON WEDNESDAY, JANUARY 7, 1801

  

By TIMOTHY DWIGHT, D. D

PRESIDENT OF YALE COLLEGE

Printed by Ezra Read

1801

 The text of this and other superb works are available on-line from:

The Willison Politics and Philosophy Resource Center

http://willisoncenter.com/

Reprint and digital file October 14, 2001.

Timothy Dwight, grandson of Jonathan and Sarah Edwards, was one of the most effective presidents of Yale College. His 168 lectures, known as "Dwight's Theology", given to all Yale students, were published here and in Britain well past the 1860's. They served an extraordinary purpose in providing an able opposition to "Enlightenment " thinking, which sought to destroy one's personal conviction of the Bible as the literal Word of God. This sermon, not included in his Theology , serves to expose the methods of the "Enlightenment" thinking in its war against the God of Heaven. Dr. Dwight clearly cites the cost in human misery, and the destruction of wholesome civilization by it's hand. He also points to the many faithful, both Roman Catholic and Protestant, who would not deny the Faith, and paid the ultimate cost as France drank the deadly draught of atheistic revolution, sealed in the blood of several million lives.

Ideas have consequences, as you read this poignant assessment of "education" functioning as the tool to shatter a society, make application to our present condition. Dwight perceptively projected out the inevitable effects several generations down the line, and challenges the friends of "blind leaps of faith", deism, or bold atheism to realize their personal eternal danger, and of those they seek to drag with them. (See pg. 45) Our current social condition is sober confirmation to the truth of Dwight's perceptive analysis.

One remarkable section also treats the future condition of the Jews, remember, this was 148 years before the formation of the State of Israel! ( pg. 40)

Willison Editor

The following begins the original text:

  

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ADVERTISEMENT.

 

 

 

The audience, to whom this discourse was addressed, will perceive, that it differs, in some places, from what they heard from the desk. To explain the reason of this, they are reminded, that the discourse, as delivered to them, was the second of two, originally designed for the Students of Yale College; and that it was preached in the Brick Church, instead of the College Chapel, at the request of the Rev. Doctor DANA. As it referred in several places to the former discourse, it became necessary alter and enlarge it, when the design of publishing it was formed, that the obscurity arising from those references might be avoided.

 

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A DISCOURSE.

 

DEUTERONOMY, xxxI1. 7.

Remember the days of old; consider the years of many generations; ask thy father, and he will shew thee, thy elders, and they will tell thee.

THE works of GOD may be considered as a text, on which his word is the comment. In creation and providence we learn what is done, and in the scriptures why it is done. This instruction is as truly furnished by the events of the past year, or the past century, as by those of the days of Moses, or of the centuries before the deluge. The only important difference is found either in the peculiar magnitude of particular events, or in the skill of those who comment on them. Great events are not only more important, but more instructive, than little ones; and enlightened men can better derive instruction from them, and better communicate it to others, than men unenlightened. Inspired commentators, such as the scriptural writers were, could understand, and teach, the nature and use of providence certainly and exactly; other men partially, and with uncertainty. By them each part of the subject was understood, so far as they were directed to explain it; by others only the great and prominent parts. Their instructions, therefore, are unerring, and far more excellent and useful than our researches; yet these are not without their use; nor are we excluded from the duty of endeavoring to derive knowledge and wisdom from the works of GOD. Imperfect as our investigations must be, they will nevertheless prove, if we are disposed aright of no small advantage.

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ON this ground, it is presumed, Moses directed the Israelites to apply each to his father, and to the elders, for instruction concerning those things which existed "in the days of old and the years of preceding generations." These persons were all, or chiefly, uninspired, and were of course capable of only reciting facts, and making on them judicious observations. Yet these facts and observations were considered by Moses, and by the God who taught Moses, as deserving to be known and as useful, when known, to valuable ends.

IN the 107th Psalm, the inspired writer calls upon mankind "to praise the LORD for his goodness, and for his wonderful works to the children of men:" that is, for the wonderful works of his providence to mankind. To engage them to the effectual performance of this duty, he gives them an example of it in this very Psalm; and recites to them five different specimens of the providential conduct of GOD, as proper subjects of their investigation, and proper themes of their praise. These all are specimens of his ordinary providence. Thus the Psalmist teaches us, and with great beauty, eloquence and piety, that his ordinary providence is thus wonderful, and thus deserving of their attention and praise. But the common providence of GOD to the Jews was no more deserving of this regard than his providence to us, nor in the time of the Psalmist any more than at the present time. It is always the providence of the same JEHOVAH, the result of the same wisdom and goodness, and equally claiming our admiration and gratitude. Correspondently with this sentiment the Psalmist elsewhere declares, generally, that "the works of the LORD are great, honorable, and glorious, and sought out of all them that have pleasure therein.* Isaiah also ascribes the gross sinfulness of some men to a neglect of due regard to the works of GOD, and

* Ps. cxi. 2, 3.

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to the operation of his hands. † The Psalmist carries the thought still farther, and declares that "because men regard not the work of the LORD, nor the operation of his hand, he shall destroy them, and not build them up." ‡

To us, as to our fellow men, those works of God which we best know, and can most deeplv feel, are peculiarly proper subjects of this investigation. The events, therefore, of the past Century being well known, and strongly felt, by us, must in an eminent degree partake of this propriety. Most of all, the events, which during this period have taken place in our own country, merit our present consideration. These we know better, and cannot fail to feel more deeply, than any others. Permit me, therefore, to mention some of them for your present consideration.

THROUGH more than half of the past Century France possessed a great part of the eastern side of North America, and claimed most of the remainder. Great Britain held the rest. In the succeeding period Great Britain acquired all that was possessed by France, and lost almost all which the originally possessed. On the territory, which she lost, has been erected a new empire; the first civilized state, formed on the western shore of the Atlantic.

THE greatness of the changes, which during the Century under consideration have existed in the affairs of this country, may with some advantage be exhibited in the following manner.

IN the year 1700, five of the United States were mere forests, without a civilized inhabitant. These were Vermont, Kentucky, North Carolina, Tennessee, and Georgia. New Hampshire contained eight incorporated towns, out of two hundred

†Chap. v. ver. ii, ‡ Ps. xxiii. 5.

 

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and seven which it now contains; Massachusetts eighty, out of four hundred and four; and Connecticut twenty eight, out of one hundred and eight. New York, New Jersey, Maryland, and Virginia had far fewer settlements than New England; and in Pennsylvania, Delaware, and South Carolina, settlements were scarcely begun.

THE manner, in which these Colonies were at that time regarded in Europe, may in some measure be learned from the two following accounts : The first is taken from a work of Cluverius, a Dutch Geographer and was published in 1697; the other from Heylin, a British Geographer, and was published in 1703.

CLUVERIUS himself does not even mention these Colonies, except under the general name of Virginia; and this be barely mentions. But Reiskius, one of his annotators, observes, that New England contains several villages, and four cities; of which Newport (Neuf Havre) the public seat of the Parliament (of New England) Boston, and Cambridge the seat of a College, are the chief.— The other regions, he observes, are rising from obscure beginnings by means of new Colonies.

OF Virginia the same annotator observes, that it borders on New France, derived its name most probably from Queen Elizabeth, is a barren and ill cultivated country, ill furnished with harhours,* and has a town called Medano. New Belgium he mentions also, as subdued by the English, and as containing New York, and the fortress of Albany.

BUNO, another annotator on the fame writer, says, that New England and New York lie between New France and New Virginia, and that New York borders on New Virginia.

*Or witkout any harbour, importuosum.

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HEYLIN says, that "New England lies between 40 and 41 degrees of North latitude, 70 miles on the ocean, which affords it plenty of harbour." This Colony, he remarks, is very strong, and has built seven great towns; the chief of which is Boston, which in 1670 had 50 sail of ships belonging to it. He describes this town as large and spacious, and as built at the bottom of a large bay, on three hills, on which are raised fortifications, with cannon mounted and well guarded. These ships, he says, are first employed in fishing, and then, compounding a freight of corn and other commodities, they pass to the southern plantations.

HE further mentions New England as a part of Virginia, as the most flourishing of the British Colonies, and as containing at least 42 towns; of which he says, "St. George’s Fort, New Plymouth, Bristow, Barnstable, Boston, Quilipiac, Charlestown, Dorchester, Cambridge, (which has several streets, two Colleges, and divers fair and well built houses) Reading (which he mentions as advantageously built near a pond, and by means of this situation as peculiarly fortunate in having one mill for corn, and another for umber) and Salem, are the chief." New Hampshire, Rhode Island, and Connecticut, are not named by him. Of the other British Colonies he says, among various remarks, that they have but one or two towns a-piece.

SUCH is the description, then given in those parts of Europe, where it was best known, and by professed geographers, of a country, now an independent empire; inhabited by more than five millions of people; employing near a million of tons of shipping, in a commerce, of which the exports, in 1800, amounted to about ninety millions of dollars; cultivating about sixty millions of acres; and possessing a considerable influence in the great affairs of mankind.

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from the beginning of the Eighteenth Century to the year 1763, these Colonies were affected by every war, in which Great Britain was involved against France. Nor were their struggles, their expenses, their dangers, or their losses, small. France, from an early period after the discovery of North America, had cast her eyes on this country as a most desirable acquisition. According to the then acknowledged law of the European nations, the sole right of the preemption and settlement of this country was in Great Britain. France, however, at an early date passed up the river St. Lawrence, and planted a Colony at Quebec; whence she soon stretched her arms southward, on the interior of the British settlements, so far as almost to complete a chain of fortresses from Canada to the mouth of the Mississippi. The turbulent ambition of her kings, which, as may be seen by the slightest examination of history, has, from the time of Clovis, kept Europe in an uproar, and the world in confusion; and the furious zeal of her hierarchy, impatient to subjugate mankind to the Romish see; aimed at nothing less than the entire extirpation of; the British Colonies. For this purpose her agents, civil, ecclesiastical, and military, with that activity, and perseverance, that flexibility of morals, and that fascination of manners, for which they have been so long and so eminently distinguished, laboured with intense exertions, through more than the first half of the Century, to acquire over our ancestors every advantage, and to inflict on them every suffering.

In this work of death and devastation they embarked the great body of those savages, who bordered on our frontiers. To the thirst for war, inherent in these wild and unfeeling people, were now added by their employers all the inducements, which can allure and engross a savage mind, the applause and honour conferred by the splendid and the powerful, the presents which most essentially

[ 9 ]

relieved their wants and flattered their ambition, prices promised and paid for the scalps of the English settlers which they should produce, and rewards, most interesting to them, for all the cruelties which they should inflict, and all the ruin which they should accomplish.

The evils, produced by this system of mischief, were immense. By the regular and insidious attacks of the French on the one hand, and the solitary ambushments and midnight incursions of the Natives on the other, these Colonies were kept in an unceasing alarm and convulsion. The night rung with the war-whoop, and the day smoked with the conflagration of churches and private dwellings. The labourer at his work, the slumberer in his bed, and the congregation at their worship, were attacked and destroyed. The smile of the infant, the bloom of the virgin, and the locks of the hoary head, alike furnished no protection from the promiscuous carnage. It was not war, but assassination and butchery; butchery extended over a country; butchery contrived and stimulated in a professedly christian cabinet, and honoured and rewarded in a professedly christian metropolis.

In the progress of these hostilities, vast multitudes of our countrymen were destroyed and an amazing succession of miseries suffered, until the reduction of Canada, and the peace of Paris, put, in 1763, a period to our calamities, and placed a speedy renewal of them beyond the power of our enemies.

But, although this scourge had ceased to operate, our chastisements were not ended. When a people is to be punished, the means of infliction in the providence of GOD are always at hand. Soon after the peace, Great Britain adopted towards this

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country a new, unfounded and oppressive system of policy; a system equally repugnant to the sentiments of the Americans, and to those of great numbers of her own best and wisest citizens. The alarm was instantly sounded through the Continent, and a firm opposition determined on by the great body of the Colonists. Provoked, but not discouraged, by this unexpected resistance, the British government increased the exorbitance of their claims, and the unreasonableness of their measures, until they issued in 1775, in open war, begun at Lexington.

On our part this war was prosecuted with vast difficulty, and with various successes and disasters. The sufferings which it created were numberless and immeasurable. Our towns were burned, our fields walled, our houses plundered, and our soldiers in great numbers perished by sickness, by the sword, and by the hard-handed oppression, famine, and disease, of prisons and prison-ships. Our country was impoverished, and the surviving inhabitants were harassed with continual alarms, driven from their dwellings by invasion, and distressed by anxiety and suspense to a degree which experience only can comprehend. At the same time a great part of our country was wasted by disease, little less afflictive than the pestilence. A depreciating currency, also, sundering the bonds of amity between man and man, destroying the grounds of confidence in dealing, perplexing the sense, and relaxing the ties, of justice, and infusing into all human inter course apprehension and distrust, harassed the peace of society, and threatened with no small probability its utter ruin. But the same glorious Being, who had watched over us from the beginning with peculiar care and tenderness, terminated at length the sufferings of this war, also, by the final establishment of our independence, and a final deliverance from our adversaries.

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THE embarrassments of our country were, however, not yet brought to an end. No sooner was the peace concluded, than the debt, which we had contracted during the war, began to create universal perplexity and alarm. This widely spreading evil extended its malignant influence through public and private concerns alike, affected every citizen and every transaction, and reached equally the great affairs of commerce and the minute business of the fireside. The weakness and inefficiency of the existing Government, fashioned in the wild moments of enthusiasm, and founded on visionary ideas of patriotism, became also a new and most distressing source of universal perplexity. The larger, and particularly the commercial, States, throwing off all regard to a government, whose bonds were a parchment, and whose energy was a request, began a system of oppressive commercial regulations, and sported with the privileges of their less powerful neighbours..

In this period of peril and anxiety the same good providence took us again by the hand, and conducted us from the brink of civil war, and the verge of dissolution, to safety and peace. While all hearts were trembling, and all hands feeble, a general Convention was proposed, probably as a mere expedient, to avert odium, and avoid a temporary embarrassment, and not as a foundation of permanent union and happiness. The proposal, however, caught the attention, and acquired the approbation, of the Continent; and, within a short time, originated in peace, and through calm deliberation, the present American Constitution. This scheme of Government, soon after it was published, was generally adopted by the several States, and speedily commenced its operations. No event could have been more timely, more honourahle to our country, or more declarative of the superintendence of God. Other governments have usually

[ 12 ]

been compelled by conquest, or hurried into being by civil war; ours was voluntarily formed by cool consultation and sober conviction, was the offspring of the general choices and the object of unextorted approbation.

UNDER this government we have enjoyed unexampled prosperity, and long continued peace; and might, it would seem, long possess these blessiings, if we could be contented to be happy, and would discern, in this our day, the things which belong to our peace, before they are hidden from our eyes.

IN the year 1700, there were one hundred and sixteen incorporated towns in New England, and probably about 8o,ooo inhabitants. There are now about eight hundred and sixty towns, and probably 1,200,000 people. In these towns there are not far from one thousand three hundred religious congregations, of different denominations of Christians. In Massachusetts and Connecicut there are, if I have numbered them accurately, one thousand and eight such congregations, of which seven hundred and forty nine are furnished with the preaching customary to the several classes. The emigrants from New England and their descendants, who have fettled in the other States, may be reckoned at half a million. The people of New England have therefore doubled, notwithstanding their almost incessant wars, within a little less than twenty three years, on an average. The whole number of original Colonies is computed at 20,000.

WITHIN New England, also, there are in all probability not less than four thousand schools ; in which about 130,000 children of both sexes, are continually educated. Seven Colleges are also erected in this country, of which the five, first established, usually contain about 700 students. The last year,

[ 13 ]

upwards of 200 students were admitted into these five seminaries.

THE wealth of the New England States has much more rapidly increased than the number of inhabitants, and, since the existence of the present American Government, much more rapidly than at any former period. In proof of these assertions, if they can be supposed to need any proof, may be alleged the fences, the herds, the cultivation, the public and private buildings, the dress, the furniture, the mode of living, and the business, of the inhabitants. If we except Great Britain, we possess more than half the shipping, owned by any country in Europe. Our exports cannot be accurately estimated, because a large part of them is sent abroad from the port of New York; but those, which we directly convey to foreign countries, are very great. In the mean time it is probable, that abundance is more universally found in our houses, barns, and cellars, than in those of any other people. We do not, therefore, possess merely, but eminently enjoy, also, the bounties of Providence.

Health has usually existed here, in a degree, not often equalled, and perhaps never exceeded. In some towns it appears, by long continued registers of births and deaths, that one out of four and one out of five, extensively one out of six, and generally one out of seven, of those who are born live to seventy years of age; and that half, of those who are born, live to twenty years.

The internal peace of New England, the harmony of the inhabitants with each other, and with their government, has been almost uninterrupted. One considerable interruption has indeed existed for a short time, and only one; except such, as have been originated by those who were not inhabitants. The people of this country have appeared always to understand distinctly, what has most

[ 14 ]

usually not been understood at all, the perfect consistency of being free and being governed.

The plenty, which I have mentioned, has in every period abounded here, with hardly an exception. A scarcity of food has been rarely known; a famine never. This plenty, and indeed the wealth generally, has been more equally distributed than in any other country, and as equally, as probably can be, amid the present unequal endowments, and exertions, of men. The number of public poor, it is presumed, is not greater than one, out of four hundred, of the inhabitants; a fact equally uncommon and delightful.

Public crimes at the same time have been few; and most of these have been committed by such, as were not natives. Law, except at the commencement of the Revolution, has not been interrupted for a moment by the choice of the citizens.

All these things, united, constitute a mass of blessings, rarely, if ever, seen in the present world. How great ought to be our gratitude to that glorious Being, who has so eminently distinguished us from the great body of mankind? Ought we not, with the enraptured Psalrnist, to say, "He hath not dealt so with any nation"?

Among the subjects, which claim a share of our attention on this day, the seminary of science, in which a considerable part of my audience have so intimate a personal interest, is clearly one. It was founded, so far as that term is predicable of the first donation made, in the year 1700. The first charter was given in October 1701, and the first public Commencement holden 1702. It was then, and for several years after, a mere wanderer from town to town, and was not finally settled in this place until the year 1717.

[ 15 ]

Within the first thirty years after it was instituted there were graduated 217 students; which is exactly the number belonging to the four classes, at the beginning of the present year. Since that time, there have been graduated here 2562 persons; of whom 2326 were educated in this seminary. Of this number 136 have been advanced to the high offices of magistracy and government; and 786 have been ordained to the ministry of the Gospel; almost all of whom have been men of acknowledged piety and evangelical life. Great numbers have, in early life, been occupied by the instruction of youth; have, together with others, been afterwards members of our own and of other legislatures; have sat on the bench of justice; have usefully filled the professions of physic and law ; have sustained with reputation the inferior offices of magistracv; and have performed for their fellow citizens that immense variety of public business, which, without any appropriate name, exists every day, and in every place. The importance of this institution may easily be seen in these facts; particularly in this; that it has furnished the preaching of the Gospel, and the means of the regular public worship of God to seven hundred and sixty congregations, probably consisting of more than 6oo,ooo persons, who would not otherwise have enjoyed these blessings. Hence is evident the wisdom of our ancestors in founding the institution, and the goodness of GOD in giving it birth, and continuing and enlarging its prosperity.

The progress of knowledge, it will be supposed from the literary establishments, has been respectable; probably not inferior to the same progress in the enlightened countries of Europe. We are indeed far behind those countries in learning, and the speculative sciences. This, I apprehend, is no dishonor to our country. Great literary and scientifical attainments cannot be made without

[ 16 ]

great leisure, as well as great talents and application. Such leisure is rarely found here; no ample literary foundations are furnished here for the support of ingenious and speculative men, in the pursuits of learning and science. No institutions exist, on which genius may undisturbed and secure, indulge itself in the field of mere learning, or mere science. All men, here, are, and must be, men of business, and take some active part in human affairs. The knowledge which qualifies for this, is imbibed by great multitudes to a respectable degree while the people at large are furnished wits information, it is believed, beyond those of any other country. A child of fourteen, who cannot read, write, and keep the customary accompts, is rarely met with ; and a great part of those, who arrive to adult years, read to a considerable extent.

THE religion of this country has exhibited a very commendable spirit of catholicism [ universal Willison ed. ] and moderation during the past Century, a spirit extended perhaps as far, as can be reasonably expected from men, and producing a general and happy harmony of sentiment and conduct. In no country, it is perfumed, can be found a more general decency and liberality of conduct in the various classes of religious towards each other. Indeed, the existing error appears to be a tendency, in many performs, towards what is emphatically called modern liberality; which is no other than mere indifference to truth and error, virtue and vice a more dangerous and fatal character than the most contemptible enthusiasm, or the most odious bigotry. Toleration, firmly understood, has no existence here; for all religious denominations are placed on the fame equal and independent ground. This, if it can be preserved, as there is hitherto much reason to believe, is certainly an improvement in human affairs, and ought to be regarded both as an honor, and a blessing, to our country.

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In the course of this period God has, in various instances, been pleased to revive his glorious work of sanctification, and to extend it through many parts of the land. I know that a number of men, and some of much respectability, have entertained unfavourable ideas of what are called revivals of religion; but I cannot help thinking their opinions of this subject rather formed in the closet than derived from facts, or warranted by the scriptures. Seasons of enthusiasm about various subjects have indeed often existed, and probably in every civilized country. In these seasons the human mind has not unfrequently exhibited many kinds and degrees of weakness, error, and deformity. Hence, perhaps, sober men have, in some instances, been led to believe that wherever enthusiasm exists these evils exist also. As therefore revivals of religion have frequently been more or less accompanied by enthusiasm, they have, I think without sufficient grounds, determined, that all which existed was enthusiasm, and that nothing would flow from it but these evils.

That the mind under the first clear, strong, and solemn views of its own sins should be deeply affected, and greatly agitated, is to be expected from the nature of man. He is always thus affected by the first strong view, taken of any object deeply interesting, and always thus agitated when such an object is seen in an uncertain, suspended state. No object can be so interesting, or more entirely suspended, than the state of the soul in the case specified.

When these emotions, thus excited by objects of such immense importance, and in so absolute a state of suspense, as the guilt, the condemnation, and the salvation, of an immortal mind, are attended with some degree of enthusiasm and extravagance;

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when they are followed by seasons of deep despondence, and successive transport; nothing, takes place, but that, which sound philosophy must presuppose; as similar emotions are in all similar cases, followed, especially in ardent minds, by the same consequences. All this, however, will go no length towards proving, that nothing exits beyond enthusiasm; and that, amid several irregular and excessive exertions of the mind, there is not to be found a real change of the disposition, a real assumption of piety. To me it is evident, that revivals of religion are often what they are called, if not always; and that the proof abundantly exists (where alone it ought to be looked for) in the real and permanent melioration of the moral character of multitudes, who then become serious and professedly religious.

Of the last of these revivals of religion, that which still extensively exists, it ought to be observed, that it has absolutely, or at least very nearly, been free from every extravagance. I speak not here to infidels, nor to libertines. All religion is extravagance, enthusiasm, and superstition, with them. But no man of common candour can hesitate to admit, that vice is not the only sober and rational fate of a moral being; and that impiety is an unhappy proof of real wisdom. In this great and auspicious event of which I have spoken, thousands have been already happily concerned, and thousands more will, it is hoped, hereafter claim a snare.

But, with the rest of mankind, we abused our blessings. Loose opinions and loose practices have found their place here also. The first considerable change in the religions character of the people of this country was accomplished by the war, which began in 1755. War is at least fatal to morals, as to life, or happiness. The officers and soldiers of the British armies,, then employed in

[ 19 ]

this country, although probably as little corrupted as those of most armies, were yet loose patterns of opinion and conduct, and were unhappily copied by considerable numbers of our own countrymen, united with them in military life. These, on their return, spread the infection through those around them. Looser habits of thinking began then to be adopted, and were followed, as they always are, by looser conduct. The American war increased these evils. Peace had not, at the commencement, of this war, restored the purity of life, which existed before the preceding war. To the depravation sill remaining was added a long train of immoral doctrines and practices, which spread into every corner of the country. The profanation of the Sabbath, before unusual, profaneness of language, drunkenness, gambling, and lewdness, were exceedingly increased; and, what is less commonly remarked, but is perhaps not less mischievous, than any of them, a light, vain method of thinking, concerning sacred things, a cold, contemptuous indifference toward every moral and religious subject. In the mean time, that enormous evil, a depreciating currency gave birth to a new spirit of fraud, and opened numerous temptations, and a boundless field for its operations; while a new and intimate correspondence with corrupted foreigners introduced a multiplicity of loose doctrines, which were greedily embraced by licentious men, as the means of palliating and justifying their fins.

At this period Infidelity. [ The so-called Enlightenment's "Age of Reason", which specifically denied as possible Revelation from a Divine source specifically, the Bible, Willison ed. ] began to obtain, in this country, an extensive currency and reception. As this subject constitutes far the most interesting and prominent character of the past Century, It will not be amiss to exhibit it with some degree of minuteness, and to trace through several particulars the steps of its progress.

INFIDELITY has been frequently supposed to be founded on an apprehended deficiency of the

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evidence, which supports a divine Revelation. No opinion can be more erroneous than this. That solitary instances may have existed, in which men did not believe the scriptures to be the word of God, because they doubted of the evidence in their possession, I am ready to admit; but that this has been the common fact, is, at least, in my view, a dear impossibility.

Our Saviour informs us, that " This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds-were evil: "and subjoins, that "he who doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." Here one of the two great causes of Infidelity is distinctly and exactlly alleged, viz. The corruption of a heart, which loves sin, and dreads the punishment of it, to that truth, which,‘with infinite authority, and under an immense penalty, demands of all men a holy life. The other great cause of Infidelity is frequently mentioned by the inspired writers, particularly St. Paul, St. Peter, and St. Jude. In the following passages of St. Peter it is exhibited with peculiar force. "For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, them that were clean escaped from them, that live in error. While they promise them liberty, they themselves are the servants (bond-slaves) of corruption." "There shall come in the last days scoffers, walking after their own lusts, and saying; "Where is the promise of his coming? for, since the fathers fell asleep, all things continue as they were from the beginning of the creation."

The Infidels, here referred to, are plainly philosophists; the authors of vain and deceitful philosophy; of Science falsely so called; always full of vanity in their discoveries: Scoffers. walking after their own lusts, and alluring others, through the same

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lusts, to follow them; promising them liberty, as their reward, and yet being themselves, and making their disciples, the lowest and most wretched of all slaves, the slaves of corruption. Philosophical pride, and the love of sinning in security and peace, are, therefore, the two great causes of Infidelity, according to the scriptures.

A more exact account of this subject, as existing in fact, could not even now be given. Infidelity has been assumed because it was loved, and not because it was supported by evidence; and has been maintained and defended, to quiet the mind in sin, and to indulge the pride of talents and speculation.

The form, which it has received, has varied in the hands of almost every distinguished Infidel. It was first Deism, or natural Religion, then mere Unbelief, then Animalism, then Scepticism, then partial, and then total Atheism. Yet it has, in three things at least, preserved a general consistency; opposition to Christianity, devotion to sin and lust, and a pompous profession of love to Liberty. To a candid and logical opposition to Christianity, consisting of facts fairly stated and justly exhibited, no reasonable objection can be made. It is to be wished, that this had been the conduct of the opposition actually made; but nothing has been more unlike that conduct. The war has been the desultory attack of a barbarian, not of a civilized soldier; an onset of passion, pride, and wit; a feint of conjectures and falsified facts; an incursion of sneers, jests, gross banter, and delicate ridicule; a parade of hints and insinuations; and a vigorous assault on fancy, passion, and appetite. These were never the weapons of sober conviction; this was never the conduct of honest men.

In the earlier periods of this controversy there were, however, more frequent efforts at argumentation, on the part of Infidels. For the last twenty

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or thirty years they seem to have despaired of success in this field, and have betaken themse1ves to that of action and influence. In this field they have wrought with a success totally unprecedented. Nor is this at all to be wondered at, if we consider the opportunity of succeeding presented to them, during the latter half of the last Century, by the state of society in Europe. The excessive wealth of that division of the eastern Continent has generated an enormous luxury, the multiplied enjoyments of which have become not only the ruling objects of desire, and the governing motives of action, but, in the view of a great part of the inhabitants, the necessary means of even a comfortable existence. On these life is employed, ambition fastened, ardour exhausted, and energy spent. Voluptuousness and splendour, formed on the Asiatic scale, engross men in public and private stations, in the university, the camp, the shop, and the desk, as well as the court and the cabinet. To glitter with diamonds, to roll in pomp, to feast on dainties, to wanton in amusements, to build palaces, and to fashion wildernesses of pleasure, are the supreme objects of millions, apparently destined to the grave, still, and humble walks of life, as well as of those, who were high born, and highly endowed. Science toils, ingenuity is stretched on the rack, and art is wearied through all her refinements, to satisfy the universal demand for pleasure; the mines of Golconda are ransacked, the caverns of Mexico emptied, and the mountains of Potosi transported across the ocean.

Or this universal devotion to pleasure and shew, modern Infidels have availed themselves to the utmost. To a mind, to a nation, dissolved in sloth, enervated by pleasure, and fascinated with splendour, the Gospel is preached, and heaven presented, in vain. The eye is closed, the ear stopped, and the heart rendered gross and incapable of healing

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The soul is of course, unconscious of danger, impatient of restraint, and insensible to the demands of moral obligation. It is, therefore, prepared to become an Infidel, without research, and without conviction. Hence, more sagacious than their predecessors, the later Infidels have neither laboured, nor wished, to convince the understanding, but have bent all their efforts to engross the heart.

In the mean time other events, highly favourable to their designs, have taken place both in America and Europe. The American Revolution, an august, solemn, and most interesting spectacle, drew towards it at this time the eyes of mankind. The novelty of the scene, the enchanting sound of Liberty, to which the pulse of man instinctively beats, the sympathy ever excited for the feebler and suffering party, embarked deeply in the American cause a great part of the civilized world. Benevolent men, of all countries, hoped, when the contest was ended prosperously for us, and ardent men boldly pronounced, that a new era had arrived in human things, that the "iron rod of the oppressor was broken," and that "the oppressed would soon be universally set free."

AMONG the agents in the American Revolution, were many natives of France; men, in numerous instances, of ardent minds, and daring speculations; who either imbibed here new sentiments of liberty, or ripened those, which they had already adopted at home. These men, returning to their own country, diffused extensively the enthusiasm, which they had cherished here, and thus hastened the crisis, to which France was otherwise approaching.

Long before this period, even so early as the year 1713, the publication of the bull Unigenitus had thrown this kingdom into a flame. Two immense parties were formed by the attempts to

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execute this edict, which in the end involved the whole nation. At the head of one of these was the King, seconded by the great body of the Clergy, at the head of the other was the parliament of Paris, and the provincial parliaments, supported by the great body of the people. Throughout the progress of this controversy the parliaments and the people gained ground on the royal authority and the power of the Clergy; and, what was of more importance, they found in their success full assurance of future victories. Future attacks on the crown and on the Clergy were encouraged, because these had succeeded, and Infidels were too sagacious not to avail themselves of this important discovery. Their own cause they now artfully, and with complete success, blended with that of liberty; and, although the union was unnatural and monstrous, yet they were easily able to prevent this fact from being discerned, even by some sagacious eyes, during the moment of popular phrenzy.

This junction was clearly the most politic single step, which they have ever taken. The idea was not indeed new ; the Infidel writers of the last Century declaimed largely on this subject; but by the sober manners and firm establishments of that period they were wholly prevented from seeing their wishes realized. Near the close of the succeeding Century, however, the enervation of the hierarchy, the corruption of courts, the dissolution of morals, the enthusiasm generated by the American Revolution, and the hopes of vanquishing again kingly power in France, stimulated in their successors new ardour, and promised them complete success.

To these things ought to be added the publication of various latitudinarian doctrines of religion, in most countries of Europe. These doctrines, by lowering the spirit of the Bible to the corrupt taste of man, lessening the distinction between

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virtue and vice, and rendering. the terms of salvation .convenient, lowered also, in the view of those who listened to them, the dignity of the scriptures, and the importance of christianity. In the eye of such men religion degenerated into mere decency; and to become acceptable to God, nothing more was felt, or mistrusted, to be necessary, than to be agreeable to men. All these persons were in fact become Infidels without knowing it, and, when they renounced the scriptures entirely, were conscious of no change of character.

The door thus opened, Infidels entered in mass, and laboured with a zeal, activity, and perseverance, unrivalled since the days of the apostles. In every possible instance they possessed themselves of every office of honour and power, of instruction and influence; secured the literary society and the secret club, engrossed the press and the stage, debauched the prince and the peasant, the noble and the ecclesiastic, deceived the aged, and ensnared the young. The authority of the monarch, the address of the courtier, the gravity of the apostate divine, and the abstract jugglery of the sophist, the mysterious trade of the book seller, and the humble lessons of the school master, were all employed to support, to spread, and to rivet Infidelity.

Their writers have been no less assiduous and persevering. A part of their labours has been presented to the world under the form of new systems of philosophy; which, if believed, are utterly subversive of christianity, but in which no direct attack is made on christianity. These, though ushered into public view with great pomp and solemnity, have been mere theories of the closet; often ingenious, but always unsupported by fact or evidence. The terms employed in them are so wholly abstract, and the phraseology so mysterious and perplexed, that the reader, engaged by the ingenuity

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of the writer, is lost in a mist of doubtful expressions and unsettled sentiments. His faith is constantly solicited to gravely described dreams; and his eye is required to fix on the form of a cloud varying its shape through every moment of his inspection. From the highway of common sense he is invited into bye paths where indeed nothing worthy of his curiosity is ever seen, but where, he is continually informed, something, of vast importance is in the end to be seen. Whatever he reads is uttered with the gravity and confidence of superiour wisdom, and an imposing air of mystery, and with continual hints of something, immensely important, in due time to be revealed. Thus he wanders on, a dupe to artfully excited expectation, and lose himself in "a wilderness, where there is no way." He is not informed, but allured; not convinced, but perplexed; yet he is often, perhaps usually, by his own curiosity, pride, and self-consistency, and by the doubt and ridicule artfully thrown in against Revelation, so thoroughly estranged from truth and virtue as never to return. To ruin in this way are surely led most readers, of a particular class, and that a numerous one; readers, pleased with reasoning extended to a certain degree, and conducted with a due mixture of brilliancy; readers, fond of novelty, and esteeming singularity of thought a proof of superiour understanding.

This is, however, has been but one,. and that a very partial object of their reliance. Their writings have assumed every form, and treated every subject of thought. From the lofty philosophical discourse it has descended through all the intervening gradations to the news-paper paragraph ; from the sermon to the catechism; from regular history to the anecdote; from the epic poem to the song; and from the formal satire to the jest of the buffoon. Efforts in vast numbers have also been made to diffuse Infidelity in a remark, unexpectedly found in a discourse, when a totally different subject was under

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consideration, in a note, subjoined to a paper on criticism or politics, in a hint, in a book of travels; or a stroke, in a letter of civility. In these and the like cases the reader was intended to be taken by surprise, and to yield his judgment before he was aware, that he was called to judge. The number and variety of the efforts have also been increased beyond example; have poured from innumerable presses, and from all civilized countries; have been sold at the lowest prices, and given gratuitously; and have been circulated with vast industry, and by innumerable hands, throughout christendom. The intention of this amazing multitude of exertions has plainly been to astonish and discourage their adversaries, to amaze and overwhelm their readers, and to persuade, insensibly, the mass of mankind, that the world was converted to Infidelity.

BUT the pen has been a far less important and successful instrument, than action and influence. This has been exerted with immense vigour, employed in every place, and addressed to every mind. In consequence of the prospects of triumph opened to them, during the latter part of the Century under consideration, they loudly proclaimed themselves the champions of liberty, and the friends of persecuted man. No knight-errant ever offered himself to an affrighted damsel with more generosity, as her protector, than they to the human race. The common people, never honoured by Voltaire with any higher title than the rabble, or the mob, yet as they possessed the physical strength of man suddenly beheld the these philanthropic gentlemen, starting up in the form of their guardians and foster fathers, and volunteering in the humane employment of vindicating their wrongs and asserting their rights. The tale, which in the mind of every sober man awakened no emotions but inclination and contempt, routed, nevertheless, in the feelings of the ignorant, the ardent, and the enthusiastic, a

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phrenzied expectation of good,. unknown indeed, but certain and immense. An universal thrill was felt, a millennium seen already dawning in the horizon. All the weak, the tender, the doubting, the boding, the eager, the daring, passions of the human mind were now attacked, successive]y, by the persuasion of eloquence, the stings of ridicule, the parade of argument, the alarm of danger, the hope of safety, and the promise of reward.

IN this great moral convulsion Royalty and Christianity sunk in the kingdom of France. Emboldened beyond every fear by this astonishing event, Infidelity, which anciently had hid behind a mask, walked forth in open day, and displayed her genuine features to the sun. Without a blush she now denied the existence of moral obligation, annihilated the distinction between virtue and vice, challenged and authorized the indulgence of every lust, trode down the barriers of truth, perjured herself daily in the sight of the universe, lifted up her front in the face of heaven, denied the being, and dared the thunder, of the Almighty. Virtue and truth, her native enemies, and the objects of all her real hatred, she hunted from every cell and solitude; and, whenever they escaped her fangs; she followed them with the execrations of malice, the finger of derision, and the hisses of infamy.

ELEVATED now, for the first time to the chair of dominion, she ushered forth her edicts with the gravity of deliberation and the authority of law, and executed them by the oppressive hand of the jailor, the axe of the executioner, and the sword of the warrior. All rights fell before her, all interests were blared by her breath, and happiness and hope were together swept away by her besom of destruction.

In the midst of all this effrontery, Infidels forgot not their arts and impositions. As occasion

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dictated, or ingenuity whispered, they availed themselves of every disguise, and of every persuasive. As if they had designed to give the last wound to virtue, they assumed all her titles and challenged all her attributes to their own conduct. Daily forsworn, and laughing at the very distinction between right and wrong, they proclaimed themselves the assertors of justice, and the champions of truth. While they converted a realm into a Bastile, they trumpeted their inviolable attachment to liberty; while they "cursed their GOD, and looked upward," they announced themselves worshippers of the Supreme Being. With a little finger, thicker than the loins of both the monarchy and the hierarchy, encircled with three millions of corpses, and in the center of a kingdom changed into a stall of slaughter, they hung themselves over with labels of philanthropy. Nay, they have far outgone all this. Two of their philosophers, independently of each other, have declared, that, to establish their favourite system, the sacrifiec of all the existing race of man would be a cheap price: an illustrious instance of Infidel benevolence, and of the excellence of their darling maxim, that "the end sanctifies the means.

THESE, however, are but a small portion of their arts. They have, as the state of things required, disguised their designs; disavowed them; doubted their existence; wondered at those, who believed them real; ridiculed the belief; and professed themselves amazed at such credulity. This conduct has been even reduced to a system, and taught and enjoined on their followers, as a code of policy, and as being often the most effectual means of spreading their opinions.

NOR have they less frequently resorted to the aid of obscure, unsuspected, and apparently undesigned communication., Their doctrines have, with great success, been propagated by remote hints;

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by soft and gentle insinuations; by half started doubts, and half proposed objections; and by the suggestion of a train of thoughts in which those doctrines are taken for granted, and considered as being so plain, and so generally received, that no person can be imagined to disbelieve, or even to doubt. The reader himself is presupposed to have long since admitted them, as the only doctrines of truth or common sense; as being too rational and candid to hesitate about things so clear and acknowledged; as unquestionably lifted above the reception of the contrary pitiful absurdities and as thus prepared to act as all other sensible and liberal persons have already acted. Thus their opinions steal upon his mind in methods equally unsuspected and imposing.

THE world, in the mean time, is exhibited as having long agreed in admitting them without a question; particularly all the learned, ingenious, and respectable. Those, who dissent, are the mere canaille, the refuse of mankind; a contemptible, ignorant, bigoted set of superstitious wretches, holden in shameful bondage by another set of mercenary and despicable priests, leagued from the beginning to deceive and fleece their fellow men. Themselves, and their friends, are exhibited, at the same time, as the only people, with whom truth, wisdom and benevolence, live and die; the happy few, on whom partial Nature has bestowed Benjamin’s portion of talents, taste, and virtue.

* It ought by no means to be forgotten, that Infidelity has been formed into a regular school, in which, with unprecedented efforts, the young, the Ingenious, the unwary, and the licentious, have, through a series of solemn gradations, been esnared, initiated, and entangled, beyond a hope, or wish to escape. To these has been formally committed the world of demoralizing mankind; and all that art can devise, ingenuity suggest, or patience model,

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to render mischief palatable, efficacious, and sure, and destruction inviting, and inevitable, has been taught by laborious education, fixed by habit, and enforced by every motive, which can influence the ambition, the fears, and the hopes of men. Thus a seminary has been formed for sin, and a train of unhappy beings, educated for evil only, have issued forth in the character, with the feelings, and for the purposes, of fiends, to destroy truth and virtue, to spread falsehood and iniquity, and to plunge a world in ruin.

As action is declared to be the great mean of propagating Infidelity, and reasoning acknowledged to be insufficient, it is accordingly communicated by the fireside, in the season of convivial relaxation, in the private and social meeting, in the street, in the thoughtless, unguarded, and susceptible hour, in the moment of danger, of terror, of hope, of high stimulation, and of exquisite exposure.

THOSE, who spread the poison, are also taught to assume, and put off; any character at pleasure; and to wear that only, which may suit the occasion, and please the company. They are occasionally christians, philosophers, scholars, warriors, plain men, men of pleasure, travellers, men of business, and men of idleness; are of any party and of no party; and assert and deny, espouse and oppose, any doctrine, and any cause; changing their colour even while the eye is fixed on them, and assuming new hues from every new object which attracts their attention.

In all these and the like forms, Infidelity has been seasoned and served up; in all these and the like methods, it is insinuated, urged, and forced, on mankind. To these things ought to be added, that the magic of the pencil, the skill of the architect, the chisel of the sculptor, the gaiety of public festivals, the pomp of processions, the splendor

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and fascination of the theatre, and the all commanding power of fashion, have been engaged, and engrossed, to adorn, to solemnize, and to impress on every mind, the sentiments of Infidelity. Even the fair sex, whose intercourse and elegance of mind have so exceedingly refined and improved men, are embarked in the great business of corruption, and lend their wit, their accomplishments, and their persons, to promote the ruin of human society.

SUCH is the astonishing slate of moral things, in several parts of Europe, which, within a short time, has opened upon the view of our countrymen. The strong sympathy which, unhappily, and on no rational grounds, prevailed here towards those, who were leaders in the French Revolution, and towards the Revolution itself, prepared us to become the miserable dupes of their principles and declarations. They were viewed merely as human beings, embarked deeply in the glorious cause of liberty; and not at all as infidels, as the abettors of falsehood, and the enemies of Righteousness, of truth, and of God. Hence all their concerns were felt, and all their conduct covered with the veil of charity. They were viewed as having adventured, and suffered, together with ourselves, and as now enlisted for the support of a kindred cause. The consequences of these prejudices were such, as would naturally be expected. A general and unexampled confidence was soon felt, and manifested, by every licentious man. Every Infidel, particularly, claimed a new importance, and treated religion with enhanced contempt. The graver ones, indeed, through an affected tenderness for the votaries of christianity, adopted a more decent manner of despising it; but all were secure of a triumph, and satisfied, that talents, character, and the great world, were on their fide. The young, the ardent, the ambitious, and the voluptuous, were irresistibly solicited to join a cause, which harmonized with all their corruptions,

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pointed out the certain road to reputation, and administered the necessary opiates to conscience; and could not refuse to unite themselves with men, who spoke great swelling words of vanity, who allured them through much wantonness, and promised them the unbounded liberty of indulging every propensity to pleasure. The timid at the same time were terrified, the orderly let loose, the sober amazed, and the religious shocked beyond example; while the floating part of our countrymen, accustomed to swim with every tide, moved onward in obedience to the impulse. Thus principles were yielded, useful habits were relaxed, and a new degree of irreligion extensively prevailed.

HAPPILY for us, the source, whence these peculiar evils flowed, furnished us in some degree with a remedy. It was soon discovered, that the liberty of Infidels was not the liberty of New England; that France, instead of being free, merely changed through a series of tyrannies, at the side of which all former despotisms whitened into moderation and humanity; and that of the immeasurable evils; under which the and her neighbours agonized, Infidelity was the genuine source; the Vesuvius, from whose mouth issued those rivers of destruction, which deluged and ruined all things in their way. It was seen, that man, unrestrained by law and religion, is a mere beast of prey; that licentiousness, although adorned with the graceful name of liberty, is yet the spring of continual alarm, bondage, and misery; and that the restraints, imposed by equitable laws, and by the religion of the scriptures, were far less burthensome and distressing than the boasted freedom of Infidels.

EVEN sober Infidels began to be alarmed for their own peace, safety, and enjoyments; and to wish that other men might continue still to be christians; while christians saw with horror

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GOD denied, their Saviour blasphemed, and way formally declared against Heaven.

To all this was added a complete development of the base and villainous designs of the French government against our country, their piratical p1under of our property, and their inhuman treatment of our seamen. Persons, who thought nothing, who felt nothing, concerning religion, felt these things exquisitely; and rationally concluded, that men, who could do these things, could, and would, do every thing else, that was evil and unjust; and that their moral principles, which produced, and fashioned, these crimes, could not fail to merit contempt and detestation. Such persons, therefore, began now to lean towards the side of christianity, and to seek in. it a safety and peace which they, beheld Infidelity destroy. [Italics added, Willison ed.]

THUS having in the midst of these enormous dangers attained help of God, we continue until the present time; and this part of our country, at least, has escaped only tributary bondage, but the infinitely more dreadful bondage of Infidelity, corruption, and moral ruin.

IT ought, here, and forever, to be remembered with peculiar gratitude that God has, during the past Century, often and wonderfully interposed in our behalf, and snatched us from the jaws of approaching destruction. The influences of this interposition are too numerous to be now reconsidered, and are happily too extraordinary to be either unknown or forgotten. We have been frequently on the brink of destruction; but although cast down, we have not been destroyed. Perhaps we have so often been, and are still,, suffered to stand on this precipice, that we may see, and feel, and acknowledge, the hand of our Preserver.

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In such a period as the present, when the state of society is disturbed,: when the minds of men are so generally set afloat, and when so many ancient landmarks, so many standards of opinion and practice, are thrown down; when ambition, avarice, and sensuality, deliberate and decree and violence and cruelty are charged with the execution, through out a great part of the civilized world; a contemplative and serious mind cannot but ask; What shall the end of these things be?

To such a mind it may prove an important consolation, to know, that all these evils have been foretold by Omniscience, and that they cannot extend beyond the Divine permission. The present time is, at least in my view, distinctly marked out in prophecy, as a time of singular deception, sin, and hostility against religion and against its author. In exact accordance with Revelation, spirits of singular falsehood, foulness, pertinacity, and impudence, have issued from the mouth of the Dragon, or secular persecuting power, of the Beast, or ecclesiastical persecuting power, from which the Church of Christ has suffered so intensely, and so long, and of the False Prophet, the great minister of this persecution, and the great enforcer of the edicts of these monstrous tyrannies. That these two persecuting powers are in the view of the Scriptures wholly united, and that they entirely cooperate, cannot, I think, be reasonably questioned. Both of them are described as having seven heads, and ten horns. From the angel interpreter we know, that the seven heads are the seven mountains of Rome, the great City which at that time reigned with undivided empire over the kingdoms of the earth; and that the ten horns are the ten kingdoms, into which that empire was finally divided. Those spirits, therefore, that is, the false teachers designated by them, were to spring, as they have sprung from Antichristian ground.

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ON the subject of Antichrist some things appear to me to need further explanation. It has been commonly taught, that., the, Roman Pontiff, or perhaps more commonly the Romish Hierarchy, is the Antichrist. This, I think, cannot be admitted without some qualification.. As the opposer of Christ by way of eminence, (the meaning of the original, word) this application of the term may be warranted_, whether to the Pontiff, or to the Hierarchy. It has not, I believe, been usually, and with sufficient deference, remembered, that St. John, to whom we are indebted for the word, has also given us its meaning. This apostle informs us, that there are many Antichrists, and that some of them were in being, when he wrote, and that the Antichrist is He, who denieth, that Jesus Christ is come in the flesh. As this interpretation is given by the spirit of GOD, it must, of course, be implicitly admitted by Christians. But, no man can refuse to acknowledge, that, according to this interpretation, the name, antichrist, is far more justly applied to the collective body of modern Infidels, than either to the Romish Hierarchy, or to the Head of it.— Neither of these ever denied, that Jesus Christ is come in the flesh, unless by distant implication; but this is the prime doctrine of every modern Infidel.

The Romish Hierarchy, or ecclesiastical persecuting power already mentioned, is exhibited in the scriptures under various names; as the Beast, the Man of sin, the Son of perdition, and the Wicked, or rather the Lawless One. Each of these names is intended to denote some particular characteristic of this power. Thus the Beast directly exhibits its ferocious, sanguinary, or persecuting character; the Man of sin its preeminent wickedness; the Son of perdition its certain destination to singular perdition; and the Lawless One its distinguished refusal to being restrained by the laws of either GOD or man

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ALL these terms, it is evident; are in a high degree general, and of course are descriptive of an immense collection of mankind, distant in times and places, existing through many ages and inhibiting many countries. The hierarchy is formed not only of all,, who directly exercise the power denoted by it but also of all, who under its dominion contribute, by their union with the system, and by their physical strength, to the continuance of its being, and the furtherance of its designs : In other words, all, who in any, particularly in Romish countries, through every age of its duration, unite in opposition to true religion, and in the persecution of its votaries. It is manifest, that, in some periods, and in some countries, one or more of there characters of this power will prevail; in other periods, and in other countries, other characters will prevail. This, we also know, has been the fact. At such times, and in such places, the particular names, which denote such characters, are plainly to be especially applied to those, who live in them. The predictions, denoted by these names, are then eminently fulfilled. Nor will it make any difference in the justness of the application, or the fulfillment of the prediction, whether the original form of the opposition and persecution be pursued, or a new one. The great design, the general conduct, is plainly the thing, aimed at in prophecy, and so long as this is pursued, the particular form is of no importance.

If then the Pontiff were never more to exist; the Hierarchy should perish; and yet the same general design of opposing true religion, and persecuting its votaries, should be continued by other hands, and should grow out of the original system, so as to be a mere prolongation of the same conduct and purpose, in a different mode; we are not only warranted, but necessitated, by all the rules of correct interpretation, to consider the prophecy as

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involving, in the most complete manner,, this part, or continuation, of the general system.

THE present opposition of Infidels in. Europe to true religion, and their persecution of its votaries, is a mere continuation of the general system, begun by then Hierarchy in distant ages. It has arisen, and been exercised, on the same ground, by the descendants of the original and most distinguished persecutors; it has sprung from the same spirit, been regulated by the same policy, is the same design, and has been pursued with the lam; and even greater, zeal and cruelty. *

IN conformity with the sentiments, already specified, it may justly be observed, that to the Infidels, who have arisen out of this system, and who have cooperated with this great design, may without a reasonable doubt, .and with singular propriety, be applied the name of the Lawless One.; as beyond example lawless, and spurning at every restraint from God, or man. Their coming, also, is preeminently with all deceivableness (or deceit) of unrighteousness; they and all their converts are plainly the subjects of strong judicial delusion; since they have eagerly believed a lie, and enjoyed pleasure in unrighteousness.

IN the same evident manner it appears, that no times could ever with so much propriety be called perilous times, as the present times. Never were men so entirely lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy; without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good; Traitors, heady, high minded, lovers of pleasures more than lovers of God. † In contemplating this amazing complication of falsehood, sin, and misery, it is a strong consolation

* See Note B.

† 2 Tim. 3 Chap.

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to every good man₁, to know, that the Lord shall destroy this Wicked, or Lawless One, this wonderful system of evil, with the breath of his mouth, and the brightness of his appearing.

THIS destruction, we are informed,, was to proceed, and we see it has begun to proceed, out of the bowels of the system. The kings or states, into, which the secular persecuting power was divided, have begun to hate the Whore, to eat her flesh, and to burn her with fire. The ecclesiastical persecuting power is in a fair way to be soon destroyed. The secular persecuting power is rapidly wasting itself, and that not the less because, of the present splendour of one of its constituent parts. The reign of the spirits of deceit is exhibited in prophecy, as short, and the coming of Christ to destroy them, as sudden, unexpected, and dreadful. The waste of mankind, and the destruction of happiness in Catholic countries, have already exceeded all example, and outstripped all calculation. The deception of the kings, that is, the kingdoms, or states, of the earth has already resembled a prodigy; and the hostilities against Almighty GOD have already tortured human belief. Principles and conduct, like these, cannot be of long duration.; they would empty the earth of mankind, and. lay the world in ruins; yet some time must doubtless elapse before this abomination of desolation shall be finished.

AN end however will arrive. Let us turn our eyes from this Arabian desart, where no fountains of consolation flow, and no moral verdure springs to cheer the weary traveller, and explore regions of a brighter aspect, and seasons of a more delightful character. The time will arrive, when the creator of all things will be acknowledged and loved, and the Redeemer of mankind, believed and obeyed. Falsehood will not always be preferred to truth, nor sin to holiness. The period is on the wing in which

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"the knowledge of the LORD shall fill the earth, as the waters fill the sea;" and in which "holiness to the LORD shall be written" on all the pursuits and enjoyments of mankind. " The LORD of Hosts will, one day, make unto all people a, feast of fat things full of martrw, a feast of wines on the lees well refined. He will destroy the face of the covering, that is cast over all people, and the vail ; that is spread over all nations; will wipe away tears from all faces, and take away the reproach of his people from all the earth." Another sun, rolling around the great Centurial year will, not improbably, have scarcely finished his progress, when he shall see the Jew "no more haughty because of the holy mountain," but "reingrafted into the olive, from which he was broken off." "The standard Shall be exalted, the ensign shall be set up, to which the outcasts of Israel shall gather, and the dispersed of Judah assemble, from the four corners of the earth." "The reception of them" into the kingdom of Christ "shall prove" to all nations "as life from the dead ;" as a general resurrection from the grave. There is now indeed, and for some time may continue to be, "a tumultuous noise of the kingdoms of the nations gathered together, because the LORD of Hosts mustereth the host to the battle." "Nation now rises against nation, and kingdom against kingdom." "Great earthquakes" have existed "in diverse places, and famines, and pestilences, and fearful sights, and great signs from heaven; and on the earth distress of nations, with perplexity, the sea and the waves roaring: Men’s. hearts failing them for fear, and for looking after those things which shall shortly come upon the earth."

LET us still " in patience possess our souls;" yet a little while, and the indignation shall be overpast." "The Church of GOD shall soon "awake and put on strength and be clothed with beautiful

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garments:" "Peace shall then be extended to her as a river, and the glory of the Gentiles as a flowing stream." "A little one shall become a thousand, and a small one a strong nation." "The Name and the Praise of GOD," the acknowledgment of the Redeemer, and the " faith, baptism, and worship," of his followers, "Shall be one, from the rising of the sun to the going down of the same." "and the Canaanite Shall no more be found in the house of the LORD of Hosts."

IN that day, " the iron rod of the oppressor shall be broken," "the confused noise of the battle of the warrior cease," "the haughtiness of man shall be brought down; the lowly Shall be exalted;" and the LORD of Hosts will be a strength to the poor; a strength to the needy in his distress."— " Darkness shall then be no more put for light nor light for darkness;" the lantern of visionary philosophy shall cease to lead mankind astray from the highway of holiness; the scriptures "shall be their everlasting light, and the Author of them their glory."

BUT while we look forward with faith, consolation, and transport, to rising periods of order, peace. and safety; in which truth shall triumph, justice preside over the concerns of’ men, and mercy pity and assuage the sufferings of this agonizing world; while we foresees seasons of general happiness and universal virtue, a vernal growth of moral beauty, and an autumnal harvest of converts to holiness; while the eye travels onward through a new era in the universe of man, and beholds a rebellious world voluntarily resuming its allegiance to the Creator, the great family of Adam acknowledged as the children, GOD declaring himself the common Father, and the earth confessedly the temple, in which he is loved, obeyed, and worshipped; we cannot fail to revert to the " troublous times,".

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which are now revolving. The soul irresistibly returns, to survey the sins and errors, which rage around us, the temptations which alarm, ensnare, and seduce, and the miseries which are resounded from a suffering world. In this situation it instinctively asks, How shall these evils be averted from ourselves and ours?

THIS question is now in truth asked, with strong emotions, and many forebodings, by the great Body of people in New England; and is felt to involve the peace, freedom, and safety, the morals, religion, and immortal welfare, of themselves and their children. The mind is awake, the heart is alarmed anxiety is on the wing, and the spirit of foreboding looks through the eye with melancholy suspense and agitation. Suffer me then in the indulgence of imagination to assemble here this vast multitude, to view them as already gathered around me, and to address to them, as to you, an answer to this solemn enquiry.

My Friends and Brethren:

In all the changes, has the changes, which have befallen our native Country, the interpositions of divine providence in its behalf have been wonderful. Think, if you are at a loss on this subject of the manner, in which GOD bare your fathers to this land on eagles wings, and kept them in the hollow of his hand. Recall their numerous deliverances from the savages, and from the more bitter enemies who spurred those savages to war and slaughter. Remember their wonderful preservation from the armament of Chebucto, completed on the night of that solemn day, when with fasting and supplication they lifted up their united hands to implore the salvation of their God. Who gave the artillery of your enemies into the hands of Manly ; and their ammunition into those of Mugford ? Who surrendered to you the army of Burgoyne ? Who in spite of pretended friends,

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more malignant than open enemies, established on solid grounds your independence and your peace; and Set your feet in a broad place; a possession rich, secure, and immense,? Who has filled your veins with health, and your garners with all manner of store? Who has filled your land with ceiled houses, adorned it with schools, and enlightened it with innumerable churches?

A WORK thus begun, and thus carried on, is its own proof, that it will not be relinquished. We may be scourged, for we merit it, but I trust we shall not be forsaken; we may be cast down, but we shall not be destroyed. The present unusual and glorious prevalence of religion is the hand of GOD, writing on the wall, that we are not yet numbered and finished. [ Bold face added for emphasis, Willison ed.]

WOULD you then be safe, while all nations are sifted with the sieve of vanity; would you hide in secret chambers until the indignation be overpast; Learn your duty, and your safety, in the memorable advice of Jehoshaphat, the illustrious prince of Judah, to his own people, in a season of more immediate peril Believe on the Lord your God, so shall ye be established; believe his prophets,so shall ye prosper."

Your ancestors, who preeminently obeyed this council, and found the promise daily verified to them, who leaned alway on the arm of God, and walked in the sunshine of the scriptures, laid here such foundations of human happiness, under his guidance, as were probably never laid elsewhere. In their establishment of rational freedom, just government, and perfect order, in their schools and their colleges, their churches and their worship, their exemplary life and their fervent prayers, they left a glorious inheritance to you. On this stock you have lived, and become rich; and the fund, though

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impaired by waste and negligence, is still large. Wantonly squandered, it may indeed vanish in a year; but, carefully husbanded, it will last for ages. Would you provide for your children, as they provided for you; would you secure the favor and blessings of God; would you escape the woes, denounced and executed on an unbelieving and profligate world; imbibe their spirit, and follow their example.

AT the fireside, in the street, in the court of justice, and in the legislature, be, and be seen to be, the friends and followers of GOD. Let your conversation be such as becometh godliness; your example adorn the doctrine of God your Saviour; your judicial distributions be distributions of righteousness and mercy; and your laws uphold and strengthen religion and virtue, and break down the barriers, and lay open the retreats, of vice and impiety. From the dawn of life let your children be taught, both in the family and the school, to fear GOD, to trust the Redeemer, to hate iniquity, and to do that which is good. Teach them to read, to love, and to obey the scriptures; to reverence magistrates; to rise up to the hoary [ gray headed person, Willison ed. ] head; to venerate the sabbath; and to worship in the sanctuary. For this end, esteem, and shew them that you esteem, the sabbath a delight, and the Holy of the Lord honourable; and let them see that you turn away your feel from finding your own pleasure on that day. Them that honour me, saith GOD, I will honour; but whoso despiseth me shall be lightly esteemed.

IN your daily inter[actions], recall the probity, fairness, and good will of your forefathers; their enlarged charity to the poor, the sick, and the friendless; and their principled respect and obedience to the laws of the land. Unlearn, yourselves, and unteach your children, the senseless doctrines, that no man is honest; that office makes an honest man a villain; that men, whom you have long and

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thoroughly tried and approved, are for that very reason to be marked with jealousy, and hunted with slander. Remember, that it is equally a sin, and a shame, a debasement of common sense, and an insult to God, to speak evil, without cause, against the Rulers of your people; and cease to believe it an easy, or probable, thing for those rulers to oppress you, when the same laws must equally oppress them selves.

In the mean time, let me solemnly warn you, that if you intend to accomplish any thing, if you mean not to labour in vain, and to spend your strength for nought, you must take your side. There can be here no halting between two opinions. You must marshal yourselves, finally, in your own defense, and in the defense of all that is dear to you. You must meet face to face the bands of disorder, of falsehood, and of sin. Between them and you there is, there can be, no natural, real, or lasting harmony. What communion hath light with darkness? what concord hath, Christ with Belial? or what part hath he that believetb with an Infidel? From a connection with them what can you gain? What will you not lose? Their neighbourhood is contagious; their friendship is a blast; their communion is death. Will you imbibe their principles? Will you copy their practices ? Will you teach your children, that death is an eternal sleep? that the end sanctifies the means ? that moral obligation is a dream? Religion a farce? and your Saviour the spurious offspring of pollution? Will you send your daughters abroad in the attire of a female Greek? Will you enroll your sons as conscripts for plunder and butchery? Will you, make marriage the mockery of a registers’ office? Will you become the rulers of Sodom, and the people of Gomorrha? Shall your love to man vanish in a word, and evaporate on the tongue? Shall it be lost in a tear, and perish in a sigh? Will you enthrone a Goddess of reason before the table of Christ? Will you burn

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your Bibles? Will you crucify anew your Redeemer? Will you deny your GOD? [Boldface added for emphasis, Willison ed. ]

COME out, therefore, from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a father to you: and ye shall be my sons and daughters, saith the Lord Almighty.

 

To this end you must coolly, firmly, and irrevocably make your determination, and resolve, that Jebavah is your God, and that you will serve him only. His enemies are the enemies of yourselves, and of your children; of your peace, liberty, and happiness; of your religion, virtue, and salvation.— Their principles abhor; their practices detest. Before your steady indignation,, and firm contempt, they will fall of course. No falsehood can, bear the sun beams of truth; no vice can withstand the steady current of virtue. The motives to this opposition are infinite. Your all, your children’s all, is at stake, if you contend manfully, you will be more than conquerors; if you yield, both you and they are undone. You are endeared by a thousand ties. Your common country is a land of milk and honey: In it a thousand churches are vocal with the praise of your Creator; and four thousand [ public, Willison ed. ]schools receive your children to their bosom, and nurture them to wisdom and piety. In this country you all sprang from one flock, speak one language, have one system of manners, profess one religion, and wear one character. Your laws, your institutions, your interests, are one. No mixture weakens, no strangers divide, you. You have fought and bled, your fathers have fought and died, together. Together they worshipped GOD; together they sate around the table of the Redeemer; together they ascended to heaven; and together they now unite in the glorious concert of eternal praise. With such an interest at hazard, with such bonds of union,

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with such examples, you cannot separate; you cannot fear.

LET me at the same time warn you, that your enemies are numerous, industrious, and daring, full of subtlety, and full of zeal. Nay, some of them are your own brethren, and endeared to you by all the ties of nature. The contest is, therefore, fraught with hazard and alarm. Were it a war of arms, you would have little to dread. It is a war of arts, of temptations; of enchantments; a war against the magicians, of Egypt; in which no weapons will avail, but "the rod of GOD." In this contest you may be left alone. Fear not; "they that be for you will even then be more than they that are against you." Almighty power will protect, Infinite wisdom will guide, and Unchangeable goodness will prosper you. The Christian world rises daily in prayer to heaven for your faithfulness and success; the host of sleeping saints calls to you from the grave, and bids you God speed. The spirits of your fathers lean from yonder skies to survey the conflict, and your children of many generations, will rise up, and call you blessed.

 

 

 

NOTE B.

Two things will be probably, and not unnaturally objected to these observations. One is, that these Infidels are the direct enemies and opposers of the hierarchy; and the other, that their persecution has fallen principally on the Catholics, and not on the Protestants.

The former of these objections will be easily obviated. The kings, or States, who, it is said, shall hate the Whore (another name of the same system) and eat her flesh, and burn her with fire, are exhibited, also, as the direct enemies and opposers of the Hierarchy; yet they are plainly marked as great constituent parts of the system. Of course, the present opposition and enmity of Infidels to the Hierarchy is perfectly consistent with the doctrine, that they are nevertheless essential and prominent parts of the same system. In this there is nothing uncommon. Many other kingdoms, and systems, have been divided against themselves, and still have pursued the same great object in different methods.

Nor is the latter objection attended with any more difficulty. It is true, that the persecution of modern Infidels has fallen principally on the Catholics, and not on the Protestants ; and it is equally true, that they have not persecuted them at all as Catholics, but merely as christians. They themselves have often told us their real design. They have ridiculed, denied, and decried religion as such; and not as the Catholic system; and have fought and butchered the Catholic soldiers, and people, as the Armies and adherents of Jesus, by name. Whom have they persecuted in form? The men, who had too much conscience, principle, and to perjure themselves, and deny their Saviour; not the men, who publicly apostasizing from Christianity, and perjuring themselves, still retained, professedly, the name of Catholics, and the title of Clergymen. The religion, the piety, of these men constituted the crime, for which they died; not the character of Catholics. Accordingly the persecution has fallen indiscriminately on Protestant as well as Catholics; not so often, because there were not so many of them; but never the less, because they were protestants. This dilUnaion was invented here, and by us; and was not so much as thought of by themselves.

To what, let me ask, is Infidelity opposed? To Christianity. Against what are all its arguments, arts, labours, violence, and persecution, directed? Christianity. What then is it opposing? Christianity. No Infidel ever thought of making a distinction in favour of protestants or of true religion; every Infidel will laugh at those, who make it for him.

Divines themselves have, I suspect, at times been too ready to consider every Catholic, as such, as being a part of this system; whereas the system itself is formed merely of opposition and enmity to true religion and the persecution of its friends. Such Catholics, therefore, as have never cherished this opposition and enmity, nor encouraged this persecution, are in no sense parts of the system. Of this description, substantially, are undoubtedly all such Catholics, as are the subjects of real piety. I know there are protestants, and perhaps in this country who will, either not at all, or with great difficulty, admit any Catholics to be men of piety. But is not this a mere prejudice? Is it not the very thing, which we call bigotry in tbem? viz, limiting salvation to their own church? .Was not Fenelon, was not Rollin, a man of piety? Have not great numbers of the French Clergy by yielding their lives, in preference to denying their Saviour and abjuring Christianity, proved themselves to the eye of charity to be men of piety? If they have not, I fear we shall he left without one of the best arguments to prove that piety exists.

It may perhaps be thought, that I am become an advocate for the church of Rome. Should it be so thought, it will not be the legitimate consequence of any thing which I have said, but of the preconceptions of those, who think in this manner. The Hierarchy, as a preeminent system of opposition to true religion, and of persecution of the Church of Christ, I have already exhibited, as being the monstrous system of wickedness, denoted by the Beast of the Apocalypse; and the secular powers, which have been coadjutors in this system, as the mass of wickedness denoted by the Dragon. The true mark of the Beast is a voluntary cooperation with this great design, and not the mere assumption of the name, catholic.

 

ERRATA.

Page 6, line 13, from the top, and p. 7, I. i, for Heylin read Heylyn.

Page 7, line 4, from the bottom, for: 1800, read 1799, and for ninety read eighty.

Page 21, line 16, from the bottom, after facts; read and arguments.

Page 28, line 13, from the top, for bid read bidden.

Page 37, line 3, from the bottom, for differnt read different.

Page 43, line 11, from the bottom, for council read connsel.

 

12. AAA12 1801 Robert Hall Infidelity

1801 Hall Infidelity

MODERN INFIDELITY CONSIDERED,

WITH RESPECT TO ITS

INFLUENCE ON SOCIETY;

A SERMON

PREACHED AT

THE BAPTIST MEETING, CAMBRIDGE, ENGLAND.

By ROBERT HALL, A.M. ( Kings College, Aberdeen, ca. 1784)

Professing themselves to be wise, they became fools ST. PAUL.

Sunt qui in fortunm jam casibus, omnia ponant,

Et nullo credant mundum rectore moveri,

Natura volvente vices et luces, et anni;

Atque ideo intrepidi quaecunque altaria tangunt. Juv.

FIRST AMERICAN EDITION. FROM THE THIRD

ENGLISH EDITION.

CHARLESTOWN;

PRINTED AND SOLD BY

SAMUEL ETHERIDGE

BOOKSELLERS IN BOSTON

1801

The text of this and other superb works are available on-line from:

The Willison Politics and Philosophy Resource Center

http://willisoncenter.com/

Reprint and digital file September 19, 2001.

The rise of the so-called Enlightenment's atheism drew sharp attention from the best minds of the Church. Yale's President Timothy Dwight Sermon on " Some Events of the Last Century" (1801) given at the Brick Church in new Haven, and Robert Hall's similar work (featured here) form a potent polemic towards a system of thought that had convulsed the European continent in revolution, and left millions of dead as its necessary consequence. The term "Infidelity" is used as a descriptive for the Enlightenment, since it was viewed as a retrograde intellectual desertion of the doctrines of the Bible as the foundation for knowledge by many of Hall's contemporaries.

See pp. 45-50 for a description of this, and compare with the dominant thought most hold to today. We should pay close attention, and seek to strengthen what remains, lest we perish in a flood of violence exceeding the French bloodbath following 1787.

Willison Editor.

For further reading, see our 1810 Daniel Dana's "The Deity of Christ, and 1815 Diodate Brockway's Connecticut Election Sermon, located in our Main Index.

The following begins the original text:

[ 11 ]

PREFACE.

THE author knows not whether it be necessary to apologize for the extraordinary length of this sermon, which so much exceeds the usual limits of public discourses; for it is only for the reader to conceive (by a fiction of the imagination, if he pleases so to consider it) that the patience of his audience indulged him with their attention during its delivery. The fact is, not being in the habit of writing his sermons, this discourse was not committed to paper, till after it was delivered; so that the phraseology may probably vary, and the bulk be somewhat extended, but the substance is certainly retained.

He must crave the indulgence of the religious public for having blended so little theology with it. He is fully aware the chief attention of a Christian minister should be occupied in explaining the doctrines, and enforcing the duties, of genuine Christianity. Nor is he chargeable, he hopes, in the exercise of his public functions, with any remarkable deviation from that rule of conduct; yet is he equally convinced, excursions into other topics are sometimes both lawful and necessary. The versatility of error demands a correspondent variety in the methods of defending truth; and from whom have the public more right to expect its defence, in opposition to the encroachments of error and infidelity, than from those who profess to devote their studies and their lives to the advancement of virtue and religion. Accordingly, a multitude of publications on these subjects, equally powerful in argument, and impressive in manner, have issued from divines of different persuasions, which must be allowed to have done the utmost honor to the clerical profession. The most luminous statements of the evidences of Christianity, on historical

[ 12 ]

grounds, have been made; the petulant cavils of infidels satisfactorily refuted; and their ignorance, if not put to shame, at least amply exposed; so that Revelation, as far as truth and reason can prevail, is on all sides triumphant.

There is one point of view, however, in which the respective systems remain to be examined, which, though hitherto little considered, is forced upon our attention by the present conduct of our adversaries, that is, their influence on society. The controversy appears to have taken a new turn. The advocates of infidelity, baffled in the field of argument, though unwilling to relinquish the contest, have changed their mode of attack; and seem less disposed to impugn the authority, than to supersede the use of revealed religion, by giving such representations of man and of society as are calculated to make its sanctions appear unreasonable and unnecessary. Their aim is not so much to discredit the pretensions of any particular religion, as to set aside the principles common to all.

To obliterate the sense of Deity, of moral sanctions, and a future world; and by these means to prepare the way for the total subversion of every institution, both social and religious, which men have been hitherto accustomed to revere, is evidently the principal object of modern sceptics; the first sophists who have avowed an attempt to govern the world, without inculcating the persuasion of a superior power. It might well excite our surprise, to behold an effort to shake off the yoke of religion, which was totally unknown during the prevalence of gross superstition, reserved for a period of the world distinguished from every other by the possession of a revelation more pure, perfect, and better authenticated, than the enlightened sages of antiquity ever ventured to anticipate, were we not fully persuaded the immaculate holiness of this revelation is precisely that which renders it disgusting to men who are determined at all events to retain their vices. Our Saviour furnishes the solution They love darkness rather than light, because their deeds are evil; neither will they come to the light, lest their deeds should be reproved.

While all the religions, the Jewish excepted, which, previous to the promulgation of Christianity, prevailed in the world, partly the contrivance of human policy, partly the offspring of ignorant fear, mixed with the mutilated remains of traditionary revelation, were favorable to the indulgence of some vices, and but feebly restrained the practice of others; betwixt vice of every sort and in every degree,

[ 13 ]

and the religion of Jesus, there subsists an irreconcileable enmity, an eternal discord. The dominion of Christianity being in the very essence of it the dominion of virtue, we need look no farther for the sources of hostility in any who oppose it, than their attachment to vice and disorder.

This view of the controversy, if it be just, demonstrates its supreme importance ; and furnishes the strongest plea with every one with whom it is not a matter of indifference whether vice or virtue, delusion or truth, govern the world, to exert his talents in whatever proportion they are possessed, in contending earnestly for the faith once delivered to the saints. In such a crisis, is it not best for Christians of all denominations, that they may better concentrate their forces against the common adversary, to suspend for the present their internal disputes; imitating the policy of wise states, who have never failed to consider the invasion of an enemy as the signal for terminating the contests of party? Internal peace is the best fruit we can reap from external danger. The momentous contest at issue betwixt the Christian church and infidels, may instruct us how trivial, for the most part, are the controversies of its members with each other; and that the different ceremonies, opinions, and practices, by which they are distinguished, correspond to the variety of feature and complexion, discernible in the offspring of the same parent, among whom there subsists the greatest family likeness. May it please God so to dispose the minds of Christians of every visible church and community, that Ephraim may no longer vex Judah, nor Judah Ephraim; that the only rivalry felt in future may be, who shall most advance the interests of our common Christianity; and the only provocation sustained, that of provoking each other to love and good works! When at the distance of more than half a century, Christianity was assaulted by a Woolston, a Tindal, and a Morgan, it was ably supported, both by clergymen of the Established Church, and writers among Protestant Dissenters. The labors of a Clarke and a Butler were associated with those of a Doddridge, a Leland, and a Lardner, with such equal reputation and success, as to make it evident that the intrinsic excellence of religion needs not the aid of external appendages; but that, with or without a dowry, her charms are of sufficient power to fix and engage the heart.

The writer of this discourse will feel himself happy, should his example stimulate any of his brethren, of superior abilities, to contribute their exertions in so good a cause. His apology for not

[ 14 ]

entering more at large into the proofs of the being of a God,* and the evidences of Christianity, † is, that these subjects have been already handled with great ability by various writers; and that he wished rather to confine himself to one view of the subject—The total incompatibility of sceptical principles with the existence of society. Should his life be spared, he may probably, at some future time, enter into a fuller and more particular examination of the infidel philosophy, both with respect to its speculative principles, and its practical effects; its influence on society, and on the individual. In the mean time, he humbly consecrates this discourse to the honor of that Sayiour, who, when the means of a more liberal offering are wanting, commends the widow’s mite.

* See an excellent sermon on Atheism, by the Rev. Mr. Estlin, of Bristol, at whose meeting the sub~stance of this discourse was first preached. In the sermon refi~rr~d to, the argument for the existence of a Deity is stated with the utmost clearness and precision; and the sophistry of Du~puis, a French infidel, refuted in a very satisfactory manner.

†It is almost superfluous to name a work so universally known as Dr. Paley’s View of the Evidences of Christianity, which is probably, without exception, the most clear and satisfactory statement of the historical proofs of the Christian religion ever exhibited in any age or country.

CAMBRIDGE, JAN. 18, 1800.

A

SERMON.

EPHESIANS 2: 12—WITHOUT GOD IN THE WORLD.

As the Christian ministry is established for the instruction of men, throughout every age, in truth and holiness, it must adapt itself to the ever-shifting scenes of the moral world, and stand ready to repel the attacks of impiety and error, under whatever form they may appear. The church and the world form two societies so distinct, and are governed by such opposite principles and maxims, that, as well from this contrariety, as from the express warnings of Scripture, true Christians must look for a state of warfare, with this consoling assurance, that the church, like the burning bush beheld by Moses in the land of Midian, may be encompassed with flames, but will never be consumed.

When she was delivered from the persecuting power of Rome, she only experienced a change of trials. The oppression of external violence was followed by the more dangerous and insidious attacks of internal enemies. The freedom of inquiry claimed and asserted at the Reformation, degenerated, in the hands of men who professed the principles, without possessing the spirit of the Reformers, into a fondness for speculative refinements; and consequently into a source of dispute, faction, and heresy. While Protestants attended more to the points on which they differed, than to those in which they agreed; while more zeal was employed in settling ceremonies and defending subtleties, than in enforcing revealed truths, the lovely fruits of peace and charity perished under the storms of controversy.

In this disjointed and disordered state of the Christian church, they who never looked into the interior of Christianity were apt to suspect, that to a subject so fruitful in particular disputes, must attach a general uncertainty; and that a religion founded on revelation

[ 16 ]

could never have occasioned such discordancy of principle and practice amongst its disciples. Thus infidelity is the joint offspring of an irreligious temper and unholy speculation, employed, not in examining the evidences of Christianity, but in detecting the vices and imperfections of professing Christians. It has passed through various stages, each distinguished by higher gradations of impiety; for when men arrogantly abandon their guide, and wilfully shut their eyes on the light of heaven,‘it is wisely ordained that their errors shall multiply at every step, until their extravagance confutes itself, and the mischief of their principles works its own antidote. That such has been the progress of infidelity, will be obvious from a slight survey of its history.

Lord Herbert, the first and purest of our English free-thinkers, who flourished in the beginning of the reign of Charles the First, did not so much impugn the doctrine or the morality of the Scriptures, as attempt to supersede their necessity, by endeavoring to shew that the great principles of the unity of God, a moral government, and a future world, are taught with sufficient clearness by the light of nature. Bolingbroke, and others of his successors, advanced much farther, and attempted to invalidate the proofs of the moral character of the Deity, and consequently all expectations of rewards and punishments; leaving the Supreme Being no other perfections than those which belong to a first cause, or almighty contriver. After him, at a considerable distance, followed Hume, the most subtle, if not the most philosophical of the deists; who, by perplexing the relations of cause and effect, boldly aimed to introduce an universal scepticism, and to pour a more than Egyptian darkness into the whole region of morals. Since his time sceptical writers have sprung up in abundance, and infidelity has allured multitudes to its standard; the young and superficial by its dexterous sophistry, the vain by the literary fame of its champions, and the profligate by the licentiousness of its principles. Atheism, the most undisguised, has at length began to make its appearance.

Animated by numbers, and emboldened by success, the infidels of the present day have given a new direction to their efforts, and impressed a new character on the ever-growing mass of their impious speculators.

By uniting more closely with each other, by giving a sprinkling of irreligion to all their literary productions, they aim to engross the formation of the public mind; and, amidst the warmest professions of attachment to virtue, to effect an entire disruption of morality from religion. Pretending to be the teachers of virtue, and the guides of life, they propose to revolutionize the morals of mankind; to regenerate the world, by a process entirely

[ 17 ]

new; and to rear the temple of virtue, not merely without the aid of religion, but on the renunciation of its principles, and the derision of its sanctions. Their party has derived a great accession of numbers and strength from events the most momentous and astonishing in the political world, which have divided the sentiments of Europe betwixt hope and terror; and however they may issue, have for the present, swelled the ranks of infidelity. So rapidly, indeed, has it advanced since this crisis, that a great majority on the continent, and in England a considerable proportion of those who pursue literature as a profession,* may justly be considered as the open or disguised abettors of atheism.

With respect to the sceptical and religious systems, the inquiry at present is not so much which is the truest in speculation, as which is the most useful in practice; or, in other words, whether morality will be best promoted by considering it as a part of a great and comprehensive law, emanating from the will of a supreme, omnipotent legislator; or as a mere expedient, adapted to our present situation, enforced by no other motives, than those which arise from the prospects and interests of the present state. The absurdity of. atheism having been demonstrated so often and so clearly by many eminent men, that this part of the subject is exhausted, I should hasten immediately to what I have more particularly in view, were it not apprehensive a discourse of this kind may be expected to contain some statement of the argument in proof of a Deity, which, therefore, I shall present in as few and plain words as possible.

When we examine a watch, or any other piece of machinery, we instantly perceive marks of design. The arrangement of its several parts, and the adaptation of its movements to one result, whew it to be a contrivance; nor do we ever imagine the faculty of contriving to be in the watch itself, but in a separate agent. If we turn from art to nature, we behold a vast magazine of contrivances; we see innumerable objects replete with the most exquisite design. The human eye, for example, is formed with admirable skill for the purpose of sight, the ear for the function of hearing. As in the productions of art we never think of ascribing the power of contrivance to the machine itself, so we are certain the skill displayed in the human structure is not a property of man, since he is very imperfectly acquainted with his own formation. If there be an inseparable relation betwixt the ideas of a contrivance and a contriver; and it be evident, in regard to the human structure, the designing agent is not man himself, there

* By those who pursue literature as a profession, the author would be understood to mean that numerous class of literary men who draw their principal subsistence from their writings.

[ 18 ]

must undeniably be some separate invisible being, who is his former. This great Being we mean to indicate by the appellation of Deity.

This reasoning admits but of one reply. Why, it will be said, may we not suppose the world has always continued as it is; that is, that there has been a constant succession of finite beings, appearing and disappearing on the earth from all eternity? I answer, whatever is supposed to have occasioned this constant succession, exclusive of an intelligent cause, will never account for the undeniable marks of design visible in all finite beings. Nor is the absurdity of supposing a contrivance without a contriver diminished by this imaginary succession; but rather increased, by being repeated at every step of the series.

Besides, an eternal succession of finite beings involves in it a contradiction, and is therefore plainly impossible. As the supposition is made to get quit of the idea of any one having existed from eternity, each of the beings in the succession must have begun in time; but the succession itself is eternal. We have then the succession of beings infinitely earlier than any being in the succession; or, in other words, a series of beings running on, ad infinitum, before it reached any particular being, which is absurd.

From these considerations it is manifest there must be some eternal Being, or nothing could ever have existed; and since the beings which we behold bear in their whole structure evident marks of wisdom and design, it is equally certain that he who formed them is a wise and intelligent agent.

To prove the unity of this great Being, in opposition to a plurality of Gods, it is not necessary to have recourse to metaphysical abstractions. It is sufficient to observe, that the notion of more than one author of nature is inconsistent with that harmony of design which pervades her works; that it solves no appearances, is supported by no evidence, and serves no purpose, but to embarrass and perplex our conceptions.

Such are the proofs of the existence of that great and glorious Being whom we denominate God; and it is not presumption to say, it is impossible to find another truth in the whole compass of morals, which, according to the justest laws of reasoning, admits of such strict and rigorous demonstration.

But I proceed to the more immediate object of this discourse, which, as has been already intimated, is not so much to evince the falsehood of scepticism as a theory, as to display its mischievous effects, contrasted with those which result from the belief of a Deity, and a future state. The subject, viewed in this light, may be considered under two aspects; the influence of the opposite systems on the principles of morals, and on the formation of character.

[ 19 ]

The first may be styled their direct, the latter their equally important, but indirect consequence and tendency.

I. The sceptical, or irreligious system, subverts the whole foundation of morals. It may be assumed as a maxim, that no person can be required to act contrary to his greatest good, or his highest interest, comprehensively viewed in relation to the whole duration of his being. It is often our duty to forego our own interest partially, to sacrifice a smaller pleasure for the sake of a greater, to incur a present evil in pursuit of a distant good of more consequence. In a word, to arbitrate amongst interfering claims of inclination is the moral arithmetic of human life.—But to risk the happiness of the whole duration of our being in any case whatever, admitting it to be possible, would be foolish; because the sacrifice must, by the nature of it, be so great as to preclude the possibility of compensation.

As the present world on sceptical principles, is the only place of recompense, whenever the practice of virtue fails to promise the greatest sum of present good, cases which often occur in reality, and much oftener in appearance, every motive to virtuous conduct is superseded; a deviation from rectitude becomes the part of wisdom; and should the path of virtue, in addition to this, be obstructed by disgrace, torment or death, to persevere would be madness and folly, and a violation of the first and most essential law of nature. Virtue, on these principles, being in numberless instances at war with self-preservation, never can, or ought to become, a fixed habit of the mind.

The system of infidelity is not only incapable of arming virtue for great and trying occasions, but leaves it unsupported in the most ordinary occurrences. In vain will its advocates appeal to a moral sense, to benevolence and sympathy. In vain will they expatiate on the tranquillity and pleasure attendant on a virtuous course; for it is undeniable that these impulses may be overcome; and though you may remind the offender that in disregarding them he has violated his nature, and that a conduct consistent with them is productive of much internal satisfaction; yet if he reply that his taste is of a different sort, that there are other gratifications which he values more, and that every man must choose his own pleasures, the argument is at an end.

Rewards and punishments, awarded by omnipotent power, afford a palpable and pressing motive which can never be neglected without renouncing the character of a rational creature; but tastes and relishes are not to be prescribed.

A motive in which the reason of man shall acquiesce, enforcing the practice of virtue at all times and seasons, enters into the very essence of moral obligation. Modern infidelity supplies no such

[ 20 ]

motives; it is therefore essentially and infallibly a system of enervation, turpitude and vice.

This chasm in the construction of morals can only be supplied by the firm belief of a rewarding and avenging Deity, who binds duty and happiness, though they may seem distant, in an indissoluble chain; without which, whatever usurps the name of virtue, is not a principle, but a feeling; not a determinate rule, but a fluctuating expedient, varying with the tastes of individuals, and changing with the scenes of life.

Nor is this the only way in which infidelity subverts the foundation of morals. All reasoning on morals pre-supposes a distinction between inclinations and duties, affections and rules. The former prompt; the latter prescribe. The former supply motives to action; the latter regulate and control it. Hence it is evident, if virtue have any just claim to authority, it must be under the latter of these notions; that is under the character of a law. It is under this notion, in fact, that its dominion has ever been acknowledged to be paramount and supreme.

But, without the intervention of a superior will, it is impossible there should be any moral laws, except in the lax metaphorical sense in which we speak of the laws of matter and motion. Men being essentially equal, morality is, on these principles, only a stipulation, or silent compact, into which every individual is supposed to enter, as far as suits his convenience, and for the breach of which he is accountable to nothing but his own mind. His own mind is his law, his tribunal, and his judge!

Two consequences, the most disastrous to society, will inevitably follow the general prevalence of this system; the frequent perpetration of great crimes, and the total absence of great virtues.

1. In those conjectures which tempt avarice or inflame ambition, when a crime flatters with the prospect of impunity, and the certainty of immense advantage, what is to restrain an atheist from its commission? To say that remorse will deter him, is absurd; for remorse, as distinguished from pity, is the sole offspring of religious belief, the extinction of which is the great purpose of the infidel philosophy.

The dread of punishment, or infamy, from his fellow-creatures, will be an equally ineffectual barrier; because crimes are committed under such circumstances as suggest the hope of concealment; not to say that crimes themselves will soon lose their infamy and their horror, under the influence of that system which destroys the sanctity of virtue, by converting it into a low calculation of worldly interest. Here the sense of an ever-present Ruler, and of an avenging Judge, is of the most awful and indispensable necessity; as it is that alone which impresses on all crimes

[ 21 ]

the character folly, shews that duty and interest in every instance coincide, and that the most prosperous career of vice, the most brilliant successes of criminality, are but an accumulation of wrath against the day of wrath.

As the frequent perpetration of great crimes is an inevitable consequence of the diffusion of sceptical principles; so, to understand this consequence in its full extent, we must look beyond their immediate effects, and consider the disruption of social ties, the destruction of confidence, the terror, suspicion, and hatred, which must prevail in that state of society in which barbarous deeds are familiar. The tranquillity which pervades a well ordered community, and the mutual good offices which bind its members together, is founded on an implied confidence in the disposition to annoy; in the justice, humanity, and moderation of those among whom we dwell. So that the worst consequence of crimes is, that they impair the stock of public charity and general tenderness. The dread and hatred of our species would infallibly be grafted on a conviction that we are exposed every moment to the surges of an unbridled ferocity, and that nothing but the power of the magistrate stood between us and the daggers of assassins. In such a state, laws, deriving no support from public manners, are unequal to the task of curbing the fury of the passions; which, from being concentrated into selfishness, fear, and revenge, acquire new force. Terror and suspicion beget cruelty, and inflict injuries by way of prevention. Pity is extinguished in the stronger impulse of self preservation. The tender and generous affections are crushed; and nothing is seen but the retaliation of wrongs, the fierce and unmitigated struggle for superiority. This is but a faint sketch of the incalculable calamities and horrors we must expect, should we be so unfortunate as ever to witness the triumph of modern infidelity.

2. This system is a soil as barren of great and sublime virtues is it is prolific in crimes. By great and sublime virtues are meant, those which are called into action on great and trying occasions, which demand the sacrifice of the dearest interests and prospects of human life, and sometimes of life itself. The virtues, in a word, which, by their rarity and splendor, draw admiration and have rendered illustrious the character of patriots, martyrs and confessors. It requires but little reflection to perceive, that whatever veils a future world, and contracts the limits of existence within the present life, must tend, in a proportionable degree, to diminish the grandeur, and narrow the sphere of human agency.

As well might you expect exalted sentiments of justice from a professed gamester, as look for noble principles in the man whose hopes and fears are all suspended on the present moment, and

[ 22 ]

who stakes the whole happiness of his being on the events of this vain and fleeting life. If he be ever impelled to the performance of great achievements in a good cause, it must be solely by the hope of fame; a motive which, besides that it makes virtue the servant of opinion, usually grows weaker at the approach of death; and which, however it may surmount the love of existence in the heat of battle, or in the moment of public observation, can seldom be expected to operate with much force on the retired duties of a private station.

In affirming that infidelity is unfavorable to the higher class of virtues, we are supported as well by facts as by reasoning. We should be sorry to load our adversaries with unmerited reproach; but to what history, to what record will they appeal for the traits of moral greatness exhibited by their disciples? Where shall we look for the trophies of infidel magnanimity, or atheistical virtue? Not that we mean to accuse them of inactivity: they have recently filled the world with the fame of their exploits; exploits of a different kind indeed, but of imperishable memory, and disastrous lustre.

Though it is confessed great and splendid actions are not the ordinary employment of life, but must, from their nature, be reserved for high and eminent occasions; yet that system is essentially defective, which leaves no room for their cultivation. They are important, both from their immediate advantage and their remoter influence. They often save, and always illustrate, the age and nation in which they appear. They raise the standard of morals; they arrest the progress of degeneracy; they diffuse a lustre over the path of life; monuments of the greatness of the human soul, they present to the work the august image of virtue in her sublimest form, from which streams of light and glory issue to remote times and ages; while their commemoration, by the pen of historians and poets, awakens in distant bosoms the sparks of kindred excellence.

Combine the frequent and familiar perpetration of atrocious deeds with the dearth of great and generous actions, and you have the exact picture of that condition of society which completes the degradation of the species; the frightful contrast of dwarfish virtues and gigantic vices, where every thing good is mean and little, and every thing evil is rank and luxuriant; a dead and sickening uniformity prevails, broken only at intervals by volcanic eruptions of anarchy and crime.

II. Hitherto we have considered the influence of scepticism on the principles of virtue; and have endeavored to shew that it despoils it of its dignity, and lays its authority in the dust. Its influence on the formation of character remains to be examined. The actions of men are oftener determined by their character than their

[ 23 ]

interest; their conduct takes its color more from their acquired taste, inclinations, and habits, than from a deliberate regard to their greatest good. It is only on great occasions the mind awakes to take an extended survey of her whole course, and that she suffers the dictates of reason to impress a new bias upon her movements. The actions of each day are, for the most part, links which follow each other in the chain of custom. Hence the great effort of practical wisdom in to imbue the mind with right tastes, affections, and habits; the elements of character, and masters of action.

The exclusion of a Supreme Being, and of a superintending providence, tends directly to the destruction of moral taste. It robs the universe of all finished and consummate excellence even in idea. The admiration of perfect wisdom and goodness for which we are formed, and which kindle such unspeakable rapture in the soul, finding in the regions of scepticism nothing to which it corresponds, droops and languishes in a world which presents a fair spectacle of order and beauty, of a vast family nourished and supported by an Almighty Parent; in a world which leads the devout mind, step by step, to the contemplation of the first fair and the first good, the sceptic is encompassed with nothing but obscurity, meanness, and disorder.

When we reflect on the manner in which the idea of Deity is formed, we must be convinced that such an idea intimately present to the mind, must have a most powerful effect in refining the moral taste. Composed of the richest elements, it embraces, in the character of a beneficent Parent and almighty Ruler, whatever is venerable in wisdom, whatever is awful in authority, whatever in touching in goodness.

Human excellence is blended with many imperfections, and seen under many limitations. It is beheld only in detached and separate portions, nor ever appears in any one character whole and entire. So that when, in imitation of the Stoics, we wish to form out of these fragments the notion of a perfectly wise and good man, we know it is a mere fiction of the mind, without any real being in whom it is embodied and realized. In the belief of a Deity, these conceptions are reduced to a reality; the scattered rays of an ideal excellence are concentrated, and become the real attributes of that Being with whom we stand in the nearest relation, who sits supreme at the head of the universe, is armed with infinite power, and pervades all nature with his presence.

The efficacy of the sentiments in producing and augmenting a virtuous taste will indeed be proportioned to the vividness with which they are formed, and the frequency with which they recur; yet some benefit will not fail to result from them even in their lowest degree.

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The idea of the Supreme Being has this peculiar property; that, as it admits of no substitute, so, from the first moment it is impressed it is capable of continual growth and enlargement. God himself is immutable; but our conception of his character is continually receiving fresh accessions, is continually growing more extended and refulgent, by having transferred upon it new perceptions of beauty and goodness; by attracting to itself, as a centre, whatever bears the impress of dignity, order or happiness. It borrows splendor from all that is fair, subordinates to itself all that is great, and sits enthroned on the riches of the universe.

As the object of worship will always be, in a degree, the object of imitation, hence arises a fixed standard of moral excellence; by the contemplation of which the tendencies to corruption are counteracted, the contagion of bad example is checked, and human nature rises above its natural level.

When the knowledge of God was lost in the world, just ideas of virtue and moral obligation disappeared along with it. How is it to be otherwise accounted for, that in the polished nations, and in the enlightened times of pagan antiquity, the most unnatural lusts and detestable impurities were not only tolerated in private life,* but entered into religion, and formed a material part of public worship;† while among the Jews, a people so much inferior in every other branch of knowledge, the same vices were regarded with horror?

The reason is this: The true character of God was unknown to the former, which by the light of divine revelation was imparted to the latter. The former cast their deities in the mould of their own imaginations, in consequence of which they partook of the vices and defects of their worshippers. To the latter, no scope was left for the wanderings of fancy; but a pure and perfect model was prescribed.

False and corrupt, however, as was the religion of the pagans;

* It is worthy of observation, that the elegant and philanthropic Xenophon, in delineating the model of a perfect prince in the character of Cyrus, introduces a Mede who had formed an unnatural passion for his hero; and relates the incident in a lively, festive humor, without being in the least conscious of any indelicacy attached to it.—What must be the state of manners in a country where a circumstance of this kind, feigned, no doubt, by way of ornament, finds a place in such a work! Cyri Instit. Lib. 1.

Deinde nobis qui concedentibus philosophis antiquis, adolescentulis delectamur etiam vitia saepe jucunda sunt. Cicero de Nat. Dei. Lib. 1.

† —Nam quo non prostat faemina templo. Juv.

The impurities practised in the worship of Isis, an Egyptian deity, rose to such a height in the reign of Tiberius, that that profligate prince thought fit to prohibit her worship, and at the same time inflicted on her priests the punishment of crucifixion. Joseph Antiquit. Judaic. L. 18.

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(if it deserve the name) and defective, and often vicious, as was the character of their imaginary deities, it was still better for the world for the void of knowledge to be filled with these, than abandoned to a total scepticism; for if both systems are equally false, they are not equally pernicious. When the fictions of heathenism consecrated the memory of its legislators and heroes, it invested them for the most part with those qualities which were in the greatest repute. They were supposed to possess in the highest degree the virtues in which it was most honorable to excel; and to be the witnesses, approvers and patrons of those perfections in others, by which their own character was chiefly distinguished. Men saw, or rather fancied they saw, in these supposed deities, the qualities they most admired, dilated to a larger size, moving in a higher sphere, and associated with the power, dignity, and happiness of superior natures. With such ideal models before them, and conceiving themselves continually acting under the eye of such spectators and judges, they felt a real elevation; their eloquence became more impassioned; their patriotism inflamed, and their courage exalted.

Revelation; by displaying the true character of God, affords a pure and perfect standard of virtue; heathenism, one in many respects defective and vicious; the fashionable scepticism of the present day, which excludes the belief of all superior powers, affords no standard at all. Human nature knows nothing better or higher than itself. All above and around it being shrouded in darkness, and the prospect confined to the tame realities of life, virtue has no room upwards to expand; nor are any excursions permitted into that unseen world, the true element of the great and good, by which it is fortified with motives equally calculated to satisfy the reason, to delight the fancy, and to impress the heart.

III. Modern infidelity not only tends to corrupt the moral taste; it also promotes the growth of those vices which are the most hostile to social happiness. Of all the vices incident to human nature, the most destructive to society, are vanity, ferocity, and unbridled sensuality ; and these are precisely the vices which infidelity is calculated to cherish.

That the love, fear, and habitual contemplation of a Being infinitely exalted, or in other words, devotion, is adapted to promote a sober and moderate estimate of our own excellencies, is incontestible; nor is it less evident that the exclusion of such sentiments must be favorable to pride. The criminality of pride will, perhaps, be less readily admitted; for though there is no vice so opposite to the spirit of Christianity, yet there is none which, even

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in the Christian world, has, under various pretences, been treated with so much indulgence.

There is, it will be confessed, a delicate sensibility to character, a sober desire of reputation, a wish to possess the esteem of the wise and good, felt by the purest minds, and which is at the farthest remove from arrogance or vanity. The humility of a noble mind scarcely dares to approve of itself, until it has secured the approbation of others. Very different is that restless desire of distinction, that passion for theatrical display, which inflames the heart and occupies the whole attention of vain men. This, of all the passions, is the most unsocial, avarice itself not excepted. The reason is plain. Property is a kind of good which may be more easily attained, and is capable of more minute subdivisions than fame. In the pursuit of wealth, men are led by an attention to their own interest to promote the welfare of each other; their advantages are reciprocal; the benefits which each is anxious to acquire for himself he reaps in the greatest abundance from the union and conjunction of society. The pursuits of vanity are quite contrary. The portion of time and attention mankind are willing to spare from their avocations and pleasures to devote to the admiration of each other is so small, that every successful adventurer is felt to have impaired the common stock. The success of one is the disappointment of multitudes. For though there be many rich, many virtuous, many wise men, fame must necessarily be the portion of but few. Hence every vain man, every man in whom vanity is the ruling passion, regarding his rival as his enemy, is strongly tempted to rejoice in his miscarriage, and repine at his success.

Besides, as the passions are seldom seen in a simple, unmixed state, so vanity, when it succeeds, degenerates into arrogance; when it is disappointed (and it is often disappointed) it is exasperated into malignity, and corrupted into envy. In this stage the vain man commences a determined misanthropist. He detests that excellence which he cannot reach. He detests his species, and longs to be revenged for the unpardonable injustice he has sustained in their insensibility to his merits. He lives upon the calamities of the world; the vices and miseries of men are his element and his food. Virtue, talents, and genius, are his natural enemies, which he persecutes with instinctive eagerness, and unrelenting hostility. There are who doubt the existence of such a disposition; but it certainly issues out of the dregs of disappointed vanity; a disease which taints and vitiates the whole character wherever it prevails. It forms the heart to such a profound indifference to the welfare of others, that whatever appearances he may assume, or however wide the circle of his seeming virtues

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may extend, you will infallibly find the vain man is his own centre. Attentive only to himself, absorbed in the contemplation of his own perfections, instead of feeling tenderness for his fellow creatures, as members of the same family, as beings with whom he is appointed to act, to suffer, and to sympathize; he considers life as a stage on which he is performing a part, and mankind in no other light than spectators. Whether he smiles or frowns, whether his path is adorned with the rays of beneficence, or his steps are dyed in blood, an attention to self is the spring of every movement, and the motive to which every action is referred.

His apparent good qualities lose all their worth, by losing all that is simple, genuine, and natural: they are even pressed into the service of vanity, and become the means of enlarging its power. The truly good man is jealous over himself, lest the notoriety of his best actions by blending itself with their motive, should diminish their value; the vain man performs the same actions for the sake of that notoriety. The good man quietly discharges his duty, and shuns ostentation; the vain man considers every good deed lost that is not publicly displayed. The one is intent upon realities, the other upon semblances; the one aims to be virtuous, the other to appear so.

Nor is a mind inflated with vanity more disqualified for right action than just speculation, or better disposed to the pursuit of truth than the practice of virtue. To such a mind the simplicity of truth is disgusting. Careless of the improvement of mankind, and intent only upon astonishing with the appearance of novelty, the glare of paradox will be preferred to the light of truth; opinions will be embraced, not because they are just, but because they are new; the more flagitious, the more subversive of morals, the more alarming to the wise and good, the more welcome to men who estimate their literary powers by the mischief they produce, and who consider the anxiety and terror they impress as the measure of their renown. Truth is simple and uniform, while error may be infinitely varied; and as it is one thing to start paradoxes, and another to make discoveries, we need the less wonder at the prodigious increase of modern philosophers.

We have been so much accustomed to consider extravagant self estimation merely as a ridiculous quality, that many will be surprised to find it treated as a vice pregnant with serious mischief to society. But, to form a judgement on its influence on the manners and happiness of a nation, it is necessary only to look at its effects in a family; for bodies of men are only collections of individuals, and the greatest nation is nothing more than an aggregate of a number of families. Conceive of a domestic circle, in which each member is elated with the most extravagant opinion of

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himself, and a proportionable contempt of every other; is full of little contrivances to catch applause, and whenever he is not praised is sullen and disappointed. What a picture of disunion, disgust, and animosity would such a family present! How utterly would domestic affection be extinguished, and all the purposes of domestic society be defeated! The general prevalence of such dispositions must be accompanied by an equal proportion of general misery. The tendency of pride to produce strife and hatred is sufficiently apparent from the pains men have been at to construct a system of politeness which is nothing more than a sort of mimic humility, in which the sentiments of an offensive self-estimation are so far disguised and suppressed as to make them compatible with the spirit of society; such a mode of behaviour as would naturally result from an attention to the apostolic injunction; Let nothing be done through strife or vain glory; but, in lowliness of mind, let each esteem other better than themselves. But if the semblance be of such importance, how much more useful the reality! If the mere garb of humility be of such indispensable necessity that without it society could not subsist, how much better still would the harmony of the world be preserved, were the condescension, deference, and respect, so studiously displayed, a true picture of the heart!

The same restless and eager vanity which disturbs a family, when it is permitted in a great national crisis to mingle with political affairs, distracts a kingdom; infusing into those entrusted with the enaction of laws a spirit of rash innovation and daring empiricism, a disdain of the established usages of mankind, a foolish desire to dazzle the world with new and untried systems of policy, in which the precedents of antiquity and the experience of ages are only consulted to be trodden under foot; and into the executive department of government, a fierce contention for preeminence, an incessant struggle to supplant and destroy, with a propensity to calumny

[ speaking evil of another, ed. ]and suspicion, proscription and massacre.

We shall suffer the most eventful season ever witnessed in the affairs of men to pass over our heads to very little purpose, if we fail to learn from it some awful lessons on the nature and progress of the passions. The true light in which the French revolution ought to be contemplated is that of a grand experiment on human nature. Among the various passions which that revolution has so strikingly displayed, none is more conspicuous than vanity; nor is it less difficult, without adverting to the national character of the people, to account for its extraordinary predominance. Political power, the most seducing object of ambition, never before circulated through so many hands; the prospect of possessing it was never before presented to so many minds. Multitudes who, by

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Their birth and education, and not unfrequently by their talents, seemed destined to perpetual obscurity, were by the alternate rise and fall of parties, elevated into distinction, and shared in the functions of government. The short-lived forms of power and office glided with such rapidity through successive ranks of degradation, from the court to the very dregs of the populace, that they seemed rather to solicit acceptance than to be a prize contended for.* Yet, as it was impossible for all to possess authority, though none were willing to obey, a general impatience to break the ranks and rush into the foremost ground, maddened and infuriated the nation, and overwhelmed law, order, and civilization, with the violence of a torrent.

If such be the mischiefs both in public and private life resulting from an excessive self-estimation, it remains next to be considered whether Providence has supplied any medicine to correct it; for as the reflection on excellencies, whether real or imaginary, is always attended with pleasure to the possessor, it is a disease deeply seated in our nature.

Suppose there were a great and glorious Being always present with us, who had given us existence with numberless other blessings, and on whom we depended each instant, as well for every present enjoyment as for every future good; suppose again we had incurred the just displeasure of such a Being by ingratitude and disobedience, yet that in great mercy he had not cast us off, but had assured us he was willing to pardon and restore us on our humble intreaty and sincere repentance; say, would not an habitual sense of the presence of this Being, self-reproach for having displeased him, and an anxiety to recover his favor be the most effectual antidote to pride? But such are the leading discoveries made by the Christian revelation, and such the dispositions which a practical belief of it inspires.

Humility is the first fruit of religion. In the mouth of our Lord there is no maxim so frequent as the following: Whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted.

Religion, and that alone, teaches absolute humility; by which I mean a sense of our absolute nothingness in the view of
infinite greatness and excellence. That sense of inferiority which
results from the comparison of men with each other, is often an
unwelcome sentiment forced upon the mind, which may rather
embitter the temper than soften it; that which devotion impresses is soothing and delightful. The devout man loves to lie low at the footstool of his Creator, because it is then he attains the most lively

*aequo pulsat pede pauperum tabernas Regumque turres. Hon.

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perceptions of the divine excellence, and the most tranquil confidence in the divine favor. In so august a presence he sees all distinctions lost, and all beings reduced to the same level. He looks at his superiors without envy, and his inferiors without contempt; and when from this elevation he descends to mix in society, the conviction of superiority, which must in many instances be felt, is a calm inference of the understanding, and no longer a busy, importunate passion of the heart.

The wicked (says the Psalmist) through the pride of their countenance, will not seek after God; God is not in all their thoughts. When we consider the incredible vanity of the atheistical sect, together with the settled malignity and unrelenting rancor with which they pursue every vestige of religion, is it uncandid to suppose that its humbling tendency is one principal cause of their enmity; that they are eager to displace a Deity from the minds of men, that they may occupy the void; to crumble the throne of the Eternal into dust, that they may elevate themselves on its ruins; and that as their licentiousness is impatient of restraint, so their pride disdains a superior?

We mentioned a ferocity of character as one effect of sceptical impiety. It is an inconvenience attending a controversy with those with whom we have few principles in common, that we are often in danger of reasoning inconclusively, for the want of its being clearly known and settled what our opponents admit, and what they deny. The persons, for example, with whom we are at present engaged, have discarded humility and modesty from the catalogue of virtues; on which account we have employed the more time in evincing their importance: but whatever may be thought of humility as a virtue, it surely will not be denied that inhumanity is a most detestable vice; a vice, however, which scepticism has a most powerful tendency to inflame.

As we have already shewn that pride hardens the heart, and that religion is the only effectual antidote, the connexion between irreligion and inhumanity is in this view obvious. But there is another light in which this part of the subject may be viewed, in my humble opinion, much more important, though seldom adverted to. The supposition that man is a moral and accountable being, destined to survive the stroke of death, and to live in a future world in a never-ending state of happiness or misery, makes him a creature of incomparably more consequence than the opposite supposition. When we consider him as placed here by an Almighty Ruler in a state of probation, and that the present life is his period of trial, the first link in a vast and interminable chain which stretches into eternity, he assumes a dignified character in our eyes. Every thing which relates to him becomes interesting;

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and to trifle with his happiness is felt to be the most unpardonable levity. If such be the destination of man, it is evident that in the qualities which fit him for it his principal dignity consists; his moral greatness is his true greatness. Let the sceptical principles be admitted, which represent him, on the contrary, as the offspring of chance, connected with no superior power, and sinking into annihilation at death, and he is a contemptible creature, whose existence and happiness are insignificant. The characteristic difference is lost betwixt him and the brute creation, from which he is no longer distinguished, except by the vividness and multiplicity of his perceptions.

If we reflect on that part of our nature which disposes us to humanity, we shall find that, where we have no particular attachment, our sympathy with the sufferings, and concern for the destruction of sensitive beings, is in proportion to their supposed importance in the general scale; or, in other words, to their supposed capacity of enjoyment. We feel, for example, much more at witnessing the destruction of a man than of an inferior animal, because we consider it as involving the extinction of a much greater sum of happiness. For the same reason, he who would shudder at the slaughter of a large animal, will see a thousand insects perish without a pang. Our sympathy with the calamities of our fellow-creatures is adjusted to the same proportions; for we feel more powerfully afflicted with the distresses of fallen greatness, than with equal or greater distresses sustained by persons of inferior rank; because, having been accustomed to associate with an elevated station, the idea of superior happiness, the loss appears the greater, and the wreck more extensive. But the disproportion in importance betwixt man and the meanest insect, is not so great as that which subsists betwixt man considered as mortal and as immortal; that is, betwixt man as he is represented by the system of scepticism, and that of divine revelation; for the enjoyment of the meanest insect bears some proportion, though a very small one, to the present happiness of man; but the happiness of time bears none at all to that of eternity. The sceptical system, therefore, sinks the importance of human existence to an inconceivable degree.

From these principles results the following important inference —that to extinguish human life by the hand of violence, must be quite a different thing in the eyes of a sceptic from what it is in those of a Christian. With the sceptic it is nothing more than diverting the course of a little red fluid, called blood; it is merely lessening the number by one of many millions of fugitive contemptible creatures. The Christian sees in the same event an accountable being cut off from a state of probation, and hurried, perhaps unprepared, into the presence of his Judge, to hear that final, that

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irrevocable sentence, which is to fix him forever in an unalterable condition of felicity or woe. The former perceives in death nothing but its physical circumstances; the latter is impressed with the magnitude of its moral consequences. It is the moral relation which man is supposed to bear to a superior power, the awful idea of accountability, the influence which his present dispositions and actions are conceived to have upon his eternal destiny, more than any superiority of intellectual powers abstracted from these considerations, which invest him with such mysterious grandeur, and constitute the firmest guard on the sanctuary of human life. This reasoning, it is true, serves more immediately to shew how the disbelief of a future state endangers the security of life; but though this be its direct consequence, it extends by analogy much farther, since he who has learned to sport with the lives of his fellow-creatures will feel but little solicitude for their welfare in any other instance; but, as the greater includes the less, will easily pass from this to all the inferior gradations of barbarity.

As the advantage of the armed over the unarmed is not seen till the moment of attack, so in that tranquil state of society, m which law and order maintain their ascendency, it is not perceived, perhaps not even suspected, to what an alarming degree the principles of modern infidelity leave us naked and defenceless. But let the state be convulsed, let the mounds of regular authority be once overflowed, and the still small voice of law drowned in the tempest of popular fury, (events which recent experience shews to be possible) it will then be seen that atheism is a school of ferocity; and that having taught its disciples to consider mankind as little better than a nest of insects, they will be prepared in the fierce conflicts of party to trample upon them without pity, and extinguish them without remorse.

It was late* before the atheism of Epicurus gained footing at Rome; but its prevalence was soon followed by such scenes of proscription, confiscation and blood, as were then unparalleled in the history of the world; from which the republic being never able to recover itself, after many unsuccessful struggles, exchanged liberty for repose, by submission to absolute power. Such were the effects of atheism at Rome. An attempt has been recently made to establish a similar system in France, the consequences of which are too well known to render it requisite for me to shock your feelings by a recital. The only doubt that can arise is, whether the barbarities which have sustained the revolution in that unhappy country are justly chargeable on the prevalence

*Neque enim assentior iis qui haec nuper disserare coeperunt cum corporibus

simul animos interire atque omnia morte deleri. Cicero de .Amicitia.

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of atheism. Let those who doubt of this, recollect that the men who by their activity and talents prepared the minds of the people for that great change—Voltaire, D’Alembert, Diderot, Rousseau and others, were avowed enemies of Revelation; and in all their writings the diffusion of scepticism and revolutionary principles went hand in hand; that the fury of the most sanguinary-parties was especially pointed against the Christian priesthood* and religious institutions, without once pretending, like other persecutors, to execute the vengeance of God (whose name they never mentioned) upon his enemies; that their atrocities were committed with a wanton levity and brutal merriment; that the reign of atheism was avowedly and expressly the reign of terror; that in the full madness of their career, in the highest climax of their horrors, they shut up the temples of God, abolished his worship, and proclaimed death to be an eternal sleep; as if, by pointing to the silence of the sepulchre and the sleep of the dead, these ferocious barbarians meant to apologize for leaving neither sleep, quiet, nor repose to the living.

As the heathens fabled that Minerva issued full armed from the head of Jupiter, so no sooner were the speculations of atheistical philosophy matured, than they gave birth to a ferocity which converted the most polished people in Europe into a horde of assassins; the seat of voluptuous refinement, of pleasure and of arts, into a theatre of blood.

Having already shewn that the principles infidelity facilitates the commission of crimes, by removing the restraints of fear; and that they foster the arrogance of the individual, while they inculcate the most despicable opinion of the species; the inevitable result that a haughty self-confidence, a contempt of mankind, together with a daring defiance of religious restraints, are the natural ingredients of the atheistical character; nor is it less evident that these are, of all others, the dispositions which most forcibly stimulate to violence and cruelty.

Settle I t therefore in your minds, as a maxim never to be effaced or forgotten, that atheism is an inhuman, bloody, ferocious system, equally hostile to every useful restraint, and to every virtuous affection; that, leaving nothing above us to excite awe, nor arouse us to awaken tenderness, it wages war with heaven and earth; its first object is to dethrone God, its next to destroy man.†

*See note at the end of this Serman, p. 49.

†As human nature is the same in all ages, it is not surprising to find the same moral system even in the most dissimilar circumstances, produce corresponding effects. Josephus remarks that the Sadducees, a kind of Jewish infidels, whose tenets were the denial of a moral government and a future state, were distinguished from the other sects by their ferocity.—De Bell. Jud. 1. 2. He elsewhere remarks, that they were eminent for their inhumanity in their judicial capacity.

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There is a third vice, not less destructive to society than either of those which have been already mentioned, to which the system of modern infidelity is favorable; that is, unbridled sensuality, the licentious and unrestrained indulgence of those passions which are essential to the continuation of the species. The magnitude of these passions, and their supreme importance to the existence as well as the peace and welfare of society, have rendered it one of the first objects of solicitude with every wise legislator, to restrain them by such laws, and to confine their indulgence within such limits as shall best promote the great ends for which they were implanted.

The benevolence and wisdom of the author of Christianity are eminently conspicuous in the laws he has enacted on this branch of morals; for, while he authorizes marriage, he restrains the vagrancy and caprice of the passions, by forbidding polygamy and divorce; and, well knowing that offences against the laws of chastity usually spring from an ill-regulated imagination, he inculcates purity of heart. Among innumerable benefits which the world has derived from the Christian religion, a superior refinement in the sexual sentiments, a more equal and respectful treatment of women, greater dignity and permanence conferred on the institution of marriage, are not the least considerable; in consequence of which the purest affections, and the most sacred duties, are grafted on the stock of the strongest instincts.

The aim of all the leading champions of infidelity is to rob mankind of these benefits, and throw them back into a state of gross and brutal sensuality. Mr. Hume asserts adultery to be but a slight offence when known, when secret no crime at all. In the same spirit he represents the private conduct of the profligate Charles, whose debaucheries polluted the age, as the just subject of panegyric. A disciple in the same school has lately had the unblushing effrontery to stigmatize marriage as the worst of all monopolies; and, in a narrative of his licentious amours, to make a formal apology for departing from his principles, by submitting to its restraints. The popular productions on the continent, which issue from the atheistical school, are incessantly directed to the same purpose.

Under every possible aspect in which infidelity can be viewed, it extends the dominion of sensuality; it repeals and abrogates every law by which divine revelation has, under such awful sanctions, restrained the indulgence of the passions. The disbelief of a supreme, omniscient Being, which it inculcates, releases its disciples from an attention to the heart, from every care but the preservation of outward decorum; and the exclusion of the devout affections, and an unseen world, leaves the mind immersed in visible, sensible objects.

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There are two sorts of pleasures, corporeal and mental. Though we are indebted to the senses for all our perceptions originally₁ yet those which are at the farthest remove from their immediate impressions confer the most elevation on the character, since in proportion as they are multiplied and augmented, the slavish subjection to the senses is subdued. Hence the true and only antidote to debasing sensuality is the possession of a fund of that kind of enjoyment which is independent of the corporeal appetites. Inferior in the perfection of several of his senses to different parts of the brute creation, the superiority of man over them all consists in his superior power of multiplying by new combinations his mental perceptions, and thereby of creating to himself resources of happiness separate from external sensation. In the scale of enjoyment, the first remove from sense are the pleasures of reason and society; the next are the pleasures of devotion and religion. The former, though totally distinct from those of sense, are yet less perfectly adapted to moderate their excesses than the last, as they are in a great measure conversant with visible and sensible objects. The religious affections and sentiments are in fact, and were intended to be the proper antagonist of sensuality; the great deliverer from the thraldom of the appetites, by opening a spiritual world, and inspiring hopes and fears, and consolations and joys which bear no relation to the material and sensible universe. The criminal indulgence of sensual passions admits but of two modes of prevention; the establishment of such laws and maxims in society as shall render lewd profligacy impracticable or infamous, or the infusion of such principles and habits as shall render it distasteful. Human legislatures have encountered the disease in the first; the truths and sanctions of revealed religion in the last of these methods; to both of which the advocates of modern infidelity are equally hostile.

So much has been said by many able writers to evince the in-conceivable benefit of the marriage institution, that to hear it seriously attacked by men who style themselves philosophers, at the close of the eighteenth century, must awaken indignation and surprise. The object of this discourse leads us to direct our attention particularly to the influence of this institution on the civilization of the world.

From the records of Revelation we learn that marriage, or the permanent union of the sexes, was ordained by God, and existed under different modifications in the early infancy of mankind, without which they could never have emerged from barbarism. For, conceive only what eternal discord, jealousy and violence would ensue, were the objects of the tenderest affections secured to their possessor by no law or tie of moral obligation; were domestic

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enjoyments disturbed by incessant fear, and licentiousness inflamed by hope. Who could find sufficient tranquillity of mind to enable him to plan or execute any continued scheme of action; or what room for arts or sciences, or religion, or virtue, in that state in which the chief earthly happiness was exposed. to every lawless invader; where one was racked with an incessant anxiety to keep what the other was equally eager to acquire? It is not probable in itself, independent of the light of Scripture, that the benevolent author of the human race ever placed them in so wretched a condition at first; it is certain they could not remain in it long without being exterminated. Marriage, by shutting out these evils, and enabling every man to rest secure in his enjoyments, is the great civilizer of the world; with this security the mind is at liberty to expand in generous affections, has leisure to look abroad, and engage in the pursuits of knowledge, science and virtue.

Nor is it in this way only that marriage institutions are essential to the welfare of mankind. They are sources of tenderness, as well as the guardians of peace. Without the permanent union of the sexes, there can be no permanent families; the dissolution of nuptial ties involves the dissolution of domestic society. But domestic society is the seminary of social affections, the cradle of sensibility, where the first elements are acquired of that tenderness and humanity which cement mankind together; and which, were they entirely extinguished, the whole fabric of social institutions would be dissolved.

Families are so many centres of attraction, which preserve mankind from being scattered and dissipated by the repulsive powers of selfishness. The order of nature is evermore from particulars to generals.—As in the operations of intellect we proceed from the contemplation of individuals to the formation of general abstractions, so in the development of the passions in like manner, we advance from private to public affections; from the love of parents, brothers, and sisters, to those more expanded regards which embrace the immense society of human kind.*

In order to render men benevolent, they must first be made tender; for benevolent affections are not the offspring of reasoning; they result from that culture of the heart, from those early impressions of tenderness, gratitude, and sympathy, which the endearments of domestic life are sure to supply, and for the formation of which, it is the best possible school.

* Arctior vero coiligatio societatis propinquorum; ab lila enim immensa societate humani generis, in exaguum angustumque concluaitur, nam cum sit hoc natura commune animantium ut habeant libidinem procreandi prima societas in ipso conjugio est, proxima in liberis, deinde una domus, communia omnia. Id autem east principium urbis, et quasi seminarium reipubiae.—Cic.

de Off.

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The advocates of infidelity invert this eternal order of nature. Instead of incu1cating the private affections, as a discipline by which the mind is prepared for those of a more public nature, they set them in direct opposition to each other, they propose to build general benevolence on the destruction of individual tenderness, and to make us love the whole species more, by loving every particular part of it less. In pursuit of this chimerical project, gratitude, humility, conjugal, parental; and filial affection, together with every other social disposition, are reprobated; virtue is limited to a passionate attachment to the general good. Is it not natural to ask when all the tenderness of life is extinguished, and all the ends of society are untwisted, from whence this ardent affection for the general good is to spring?

When this savage philosophy has completed its work, when it has taught its disciple to look with perfect indifference on the off spring of his body and the wife of his bosom, to estrange himself

from his friends, insult his benefactors, and silence the pleadings of gratitude and pity; will he, by thus divesting himself of all that is human, be better prepared for the disinterested love of his species? Will he become a philanthropist only because he has ceased to be a man? Rather, in this total exemption from all the feelings which humanize and soften, in this chilling frost of universal indifference, may we not be certain, selfishness, unmingled and uncontrolled, will assume the empire of his heart; and that under pretence of advancing the general good, an object to which the fancy may give innumerable shapes, he will be prepared for the violation of every duty, and the perpetration of every crime? Extended benevolence is the last and most perfect fruit of the private affections; so that to expect to reap the former from the extinction of the latter, is to oppose the means to the end; is as absurd as to attempt to reach the summit of the highest mountain without passing through the intermediate spaces, or to hope to attain the heights of science by forgetting the elements of knowledge. These absurdities have sprung, however, in the advocates of infidelity, from an ignorance of human nature, sufficient to disgrace even those who did not style themselves philosophers. Presuming, contrary to the experience of every moment, that the affections are, awakened by reasoning, and perceiving that the general good is an imcomparably greater object in itself than the happiness of any limited number of individuals, they inferred nothing more was necessary than to exhibit it in its just dimensions, to draw the affections towards it; as though the fact of the superior populousness of China to Great Britain needed but to be known to render us indifferent to our domestic concerns, and lead us to direct all our anxiety to the prosperity of that vast but remote empire.

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It is not the province of reason to awaken new passions, or open new sources of sensibility; but to direct us in the attainment of those objects which nature has already rendered pleasing, or to determine among the interfering inclinations and passions which sway the mind, which are the fittest to be preferred.

Is a regard to the general good then, you will reply, to be excluded from the motives of action? Nothing is more remote from my intention; but as the nature of this motive has, in my opinion, been much misunderstood by some good men, and abused by others of a different description to the worst of purposes, permit me to declare in a few words what appears to me to be the truth on this subject.

The welfare of the whole system of being must he allowed to be, in itself, the object of all others the most worthy of being pursued; so that, could the mind distinctly embrace it, and discern at every step, what action would infallibly promote it, we should be furnished with a sure criterion of right and wrong, an unerring guide; which would supersede the use and necessity of all inferior rules, laws and principles.

But this being impossible, since the good of the whole is a motive so loose and indeterminate, and embraces such an infinity of relations, that before we could be certain what action it prescribed, the season of action would be past; to weak, short-sighted mortals, Providence has assigned a sphere of agency less grand and extensive indeed, but better suited to their limited powers, by implanting certain affections which it is their duty to cultivate, and suggesting particular rules to which they are bound to conform. By these provisions the boundaries of virtue are easily ascertained, at the same time that its ultimate object, the good of the whole, is secured; for, since the happiness of the entire system results from the happiness of the several parts, the affections, which confine the attention immediately to the latter, conspire in the end to the promotion of the former; as the laborer, whose industry is limited to a corner of a large building, performs his part towards rearing the structure much more effectually than if he extended his care to the whole.

As the interest, however, of any limited number of persons may not only not contribute, but may possibly be directly opposed to the general good, (the interest of a family, for example, to that of a province, or of a nation to that of the world,) Providence has so ordered it, that in a well regulated mind there springs up, as we have already seen, besides particular attachments, an extended regard to the species, whose office is twofold; not to destroy and extinguish the more private affections, which is mental parricide; but first, as far as is consistent with the claims of those who are

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immediately committed to our care, to do good to all men; secondly, to exercise a jurisdiction and control over the private affections, so as to prohibit their indulgence, whenever it would be attended with manifest detriment to the whole. Thus every part of our nature is brought into action; all the practical principles of the human heart find an element to move in, each in its different fort and manner conspiring, without mutual collision, to maintain the harmony of the world and the happiness of the universe.*

It is somewhat singular, that many of the fashionable infidels have hit upon a definition of virtue which perfectly coincides with that of certain metaphysical divines in America, first invented and defended by that most acute reasoner, JONATHAN EDWARDS. They both place virtue exclusively in a passion for the general good; or, as Mr. EDWARDS expresses it, love to being in general; so that our love is always to be proportioned to the magnitude of its object in the scale of being, which is liable to the objections I have already stated, as well as to many others which the limits of this note will not permit me to enumerate. Let it suffice to remark,

(1.) that virtue on these principles is an utter impossibility; for the system of being, comprehending the Great Supreme is infinite; and therefore, to maintain the proper proportion, the force of particular attachment must be infinitely less than the passion for the general good; but the limits of the human mind are not capable of any emotions so infinitely different in degree.

(2.) Since our views of the extent of the universe are capable of perpetual enlargement, admitting the sum of existence is ever the same, we must return back at each step to diminish the strength of particular affections, or they will became disproportionate; and consequently, of these principles, vicious; so that the balance must be continually fluctuating, by the weights being taken out of one scale and put into the other.

(3.) If virtue consist exclusively in love to being in general, or attachment to the general good, the particular affections are, to every purpose of virtue, useless, and even pernicious; for their immediate, nay, their necessary tendency, is to attract to their objects a proportion of attention which far exceeds their comparative value in the general scale. To allege that the general good is promoted by them, will be of no advantage to the defence of this system, but, the contrary, by confessing that a greater sum of happiness is attained by a deviation from, an adherence to its principles; unless its advocates mean by the love of being in general, the same as the private affections, which is to confound all the distinctions of language, as well as all the operations of mind. Let it be remembered, we have no dispute respecting what is the ultimate end of virtue, which is allowed on both sides to be the greatest sum of happiness in the universe. The question is merely what is virtue itself? or, in other words, what are the means appointed for the attainment of that end?

There is little doubt, from some parts of Mr. GODWIN’S work, entitled, "Political Justice",as well as from his early habits of reading,, that he was indebted to Mr. EDWARDS for his principal arguments against the private affections; though,, with a daring consistence, he has pursued his principles to an extreme, from which that most excellent man would have revolted with horror. The fundamental error of the whole system arose, as I conceive, from a mistaken pursuit of simplicity; from a wish to construct a moral system, without leaving, sufficient scope for the infinite variety of moral phenomena and mental combination, in consequence of which, its advocates were obliged to place virtue exclusively, in some one disposition of mind; and, since the passion for the general good is undeniably the noblest and most extensive of all others, when it was once resolved to place virtue in any one thing, there remained little room to hesitate which should be preferred. It might have been worth while to reflect, that in the natural world there are two kinds of attraction; one, which holds the several parts of individual bodies in contact; another, which maintains the union of bodies themselves with the general system; and that, though the union in the former case is much more intimate than in the latter, each is equally essential to the order of the world. Similar to this is the relation which the public and private affections bear to each other, and their use in the moral system.

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Before I close this discourse, I cannot omit to mention three circumstances attending the propagation of infidelity by its present abettors, equally new and alarming.

1. It is the first attempt which has been ever witnessed on an extensive scale to establish the principles of atheism ; the first effort which history has recorded to disannul and extinguish the belief of all superior powers; the consequence of which, should it succeed, would be to place mankind in a situation never before experienced, not even during the ages of pagan darkness. The system, of polytheism was as remote from modern infidelity as from true religion. Amidst that rubbish of superstition, the product of fear, ignorance, and vice, which had been accumulating for ages, some faint embers of sacred truth remained unextinguished; the interposition of unseen powers in the affairs of men was believed and revered, the sanctity of baths was maintained, the idea of revelation and tradition, as a source of religious knowledge, was familiar; a useful persuasion of the existence of a future world was kept alive, and the greater gods were looked up to as the guardians of the public welfare, the patrons of those virtues which promote the prosperity of states, and the avengers of injustice, perfidy, and fraud.*

* The testimony of POLYBIUS to the beneficial effects which resulted from the system of pagan superstition, in fortifying the sentiments of moral obligation, and supporting the sanctity of oaths, is so weighty and decisive, that it would be an injustice to the subject not to insert it; more especially as it is impossible to attribute it to the influence of credulity on the author himself, who was evidently a sceptic. It is scarcely necessary to remark, that all the benefits which might in any way flow from superstition, are secured to an incomparably greater degree by the belief of true religion.

"But among all the useful institutions (says Polybius) that demonstrate the superior excellence of the Roman government, the most considerable, perhaps, is the opinion which people are taught to hold concerning the gods; and that which other men regard as an object of disgrace, appears, in my judgement, to be the very thing by which this republic is chiefly sustained. I mean superstition, which is impressed with all its terrors, and influences the private nations of the citizens, and the public administration of the state, to a degree that can scarcely be exceeded."

"The ancients, therefore, acted not absurdly, nor without rood reason, when they inculcated the notions concerning the gods, and the belief of infernal punishments; but much rather are those of the present age to be charged with rashness and absurdity in endeavoring to extirpate these opinions; for, not to mention other effects that flow from such an institution, if among the Greeks, for example, a single talent be entrusted to those who have the management of any of the public money, though they give ten written sureties, with as many seals, and twice as many witnesses, they are unable to discharge the trust reposed in them with integrity. But the Romans, on the other hand, who in the course their magistracies and in embassies disburse the greatest sums, are prevailed on, by the single obligation of an oath, to perform their duty with involable honesty. And, as in other states, a man is rarely to be found whose hands are pure from public robbery, so among the Romans it is no less rare to discover that is tainted with this crime."—Hampton’s Polybus, vol. 3, b. 6.

Though the system of paganism is justly condemned by reason and Scripture, yet it is assumed as true several principles of the first importance to the promotion of public manners; such as a persuasion of invisible power, of the folly incurring the divine vengeance for the attainment of any present advantage, and the divine approbation of virtue; so that, strictly speaking, it was the mixture of truth in it which gave it all its utility, which is well stated by the great and judicious HOOKER in treating on this subject. "Seeing, therefore, It doth thus appear (says that venerable author) that the safety of all states depends upon religion; that religion, unfeignedly loved, perfecteth men’s abilities unto all kinds of virtuous services in the commonwealth; that men’s desire is, in general,, to hold no religion but the true; and that whatever good effects do grow out of their religion, who embrace, instead of the true, a false, roots thereof are certain sparks of the light of truth intermingled with the darkness of error; because no religion can wholly and only consist of untruths, we have reason think that all true virtues are to honor true religion." As their parent, and all well ordered commonweals to love her as her chiefest stay." Eccles.Pol. b.5

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Of whatever benefit superstition might formerly be productive, by the scattered particles of truth which it contained, these advantages can now only be reaped from the soil of true religion; nor is there any other alternative left than the belief of Christianity, or absolute atheism. In the revolutions of the human mind, exploded opinions are often revived; but an exploded superstition never recovers its credit. The pretension of divine revelation is so august commanding, that when its falsehood is once discerned, it is covered with all the ignominy of detected imposture; it falls from such a height (to change the figure) that it is inevitably crumbled into atoms. Religions, whether false or true, are not creatures of arbitrary institution. After discrediting the principles of piety, should our modern free-thinkers find it necessary, in order to restrain the excesses of ferocity, to seek for a substitute in some popular superstition, it will prove a vain and impracticable attempt. They may recall the name’s, restore the altars, and revive the ceremonies; but to rekindle the spirit of heathenism will exceed their power; because it is impossible to enact ignorance by law, or to repeal by legislative authority the dictates of reason, and the right of science.

2.The efforts of infidels to diffuse the principles of infidelity among the common people, is another alarming symptom peculiar the present time. Hume, Bolingbroke, and Gibbon addressed themselves solely to the more polished classes of the community, and would have thought their refined speculations debased by an attempt to enlist disciples from among the populace. Infidelity has lately grown condescending; bred in the speculations

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of a daring philosophy, immured at first in the cloisters of the learned, and afterwards nursed in the lap of voluptuousness and of courts; having at length reached its full maturity, it boldly ventures to challenge the suffrages of the people, solicits the acquaintance of peasants and mechanics, and seeks to draw whole nations to its standard.

It is not difficult to account for this new state of things. While infidelity was rare, it was employed as the instrument of literary vanity; its wide diffusion having disqualified it for answering that purpose, it is now adopted as the organ of political convulsion. Literary distinction is conferred by the approbation of a few; but the total subversion and overthrow of society demands the concurrence of millions.

3. The infidels of the present day are the first sophists who have presumed to innovate in the very substance of morals. The disputes on moral questions hitherto agitated amongst philosophers, have respected the grounds of duty, not the nature of duty itself; or they have been merely metaphysical, and related to the history of moral sentiments in the mind, the sources and principles from which they were most easily deduced; they never turned on the quality of those dispositions and actions which were to be denominated virtuous. In the firm persuasion that the love and fear of the Supreme Being, the sacred observation of promises and oaths, reverence to magistrates, obedience to parents, gratitude to benefactors, conjugal fidelity, and parental tenderness, were primary virtues, and the chief support of every commonwealth, they were unanimous. The curse denounced upon such as remove ancient land-marks, upon those who call good evil and evil good, put light for darkness and darkness for light, who employ their faculties to subvert the eternal distinctions of right and wrong, and thus to poison the streams of virtue at their source, falls with accumulated weight on the advocates of modern infidelity, and on them alone.

Permit me to close this discourse with a few serious reflections. There is much, it must be confessed, in the apostacy of multitudes, and the rapid progress of infidelity, to awaken our fears for the virtue of the rising generation; but nothing to shake our faith; nothing which Scripture itself does not give us reason to expect. The features which compose the character of apostates, their profaneness, presumption, lewdness, impatience of subordination, restless appetite for change, vain pretensions to freedom and to emancipate the world, while themselves are the slaves of lust, the weapons with which they attack Christianity, and the snares they spread for the unwary, are depicted in the clearest colors by the pencil of prophecy. Knowing this first (says Peter) that

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shall come in the last days scoffers, walking after their own lusts. 2 Pet. 3: 3. In the same epistle he more fully describes the persons he alludes to; as chiefly them which walk after the flesh, in the lust of uncleanness, and despise government; presumptuous are they, self-willed, they are not afraid to speak evil of dignities; sporting themselves in their own deceivings, having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls; for when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error ; while they promise them liberty, they themselves are the servants of sin. 2 Pet. 2. Of the same characters Jude admonishes us to remember that they were foretold as mockers, who should be in the last time, who should walk after their own ungodly lusts. These be they (he adds) who separate themselves, (by apostacy) sensual, not having the Spirit. Infidelity is an evil of short duration. "It has (as a judicious writer observes) no individual substance given it in the system of prophecy. It is not a Beast, but a mere putrid excrescence of the papal beast; an excrescence, which, though it may diffuse death through every vein of the body on which it grew, yet shall die along with it.* Its enormities will hasten its overthrow. It is impossible that a system which, by villifying every virtue, and embracing the patronage of almost every vice and crime, wages war with all the order and civilization of the world; which, equal to the establishment of nothing, is armed only with the energies of destruction, can long retain an ascendency. It is in no shape formed for perpetuity. Sudden in its rise, and impetuous in its progress, it resembles a mountain current, which is loud, filthy, and desolating; but, being fed by no perennial spring, is soon drained off, and disappears. By permitting to a certain extent the prevalence of infidelity, Providence is preparing new triumphs for religion. In asserting its authority, the preachers of the gospel have hitherto found it necessary to weigh the prospects of immortality against the interests of time; to strip the world of its charms, to insist on the deceitfulness of pleasure, the unsatisfying nature of riches, the emptiness of grandeur, and the nothingness of a mere worldly life. Topics of this nature will always have their use; but it is not by such representations alone that the importance of religion is evinced. The prevalence of impiety has armed us with new weapons in its defence.

Religion being primarily intended to make men wise unto salvation, the support it ministers to social order, the stability it confers

*See an excellent work, by the Rev. A. FULLER, entitled, "The Gospel its own Witness."

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on government and laws, is a subordinate species of advantage, which we should have continued to enjoy without reflecting on its cause, but for the development of deistical principles, and the experiment which has been made of their effects in a neighboring country. It had been the constant boast of infidels, that their system, more liberal and generous than Christianity, needed but to be tried to produce an immense accession to human happiness; and Christian nations, careless and supine, retaining little of religion but the profession, and disgusted with its restraints, lent a favorable ear to these pretensions. God permitted the trial to be made. In one country, and that the centre of Christendom, Revelation underwent a total eclipse,* while atheism, performing on a darkened theatre its strange and fearful tragedy, confounded the first elements of society, blended every age, rank, and sect, in indiscriminate proscription and massacre, and convulsed all Europe to its centre; that the imperishable memorial of these events might teach the last generations of mankind to consider religion as the pillar of society, the safeguard of nations, the parent of social order, which alone has power to curb the fury of the passions, and secure to every one his rights; to the laborious the reward of their industry, to the rich the enjoyment of their wealth, to nobles the preservation of their honors, and to princes the stability of their thrones.

We might ask the patrons of infidelity, what fury impels them to attempt the subversion of Christianity? Is it that they have discovered a better system? To what virtues are their principles favorable? Or is there one which Christians have not carried to a higher perfection than any of which their party can boast? Have they discovered a more excellent rule of life, or a better hope in death than that which the Scriptures suggest? Above all, what are the pretensions on which they rest their claims to be the guides of mankind; or which emboldened them to expect we should trample on the experience of ages, and abandon a religion which has been attested by a train of miracles and prophecies, in which millions of our forefathers have found a refuge in every trouble, and consolation in the hour of death; a religion which has been adorned with the highest sanctity of character and splendor of talents; which enrolls amongst its disciples the names of Bacon, Newton, and Locke, the glory of their species, and to

*It is worthy of attention that Mercier, a warm advocate of the French revolution, and a professed deist, in his recent work, entitled "New Paris," acknowledges and laments the extinction of religion in France. " We hare (says be) in prostrating superstition, destroyed all religious sentiment; but this is not the Way to regenerate the world." See Appendix to the 30th vol. Monthly Review.

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which these illustrious men were proud to dedicate the last and best fruit of their immortal genius.

If the question at issue is to be decided by argument, nothing can be added to the triumph of Christianity; if by an appeal to authority, what have our adversaries to oppose to these great names? Where are the infidels of such pure, uncontaminated morals, unshaken probity, and extended benevolence, that we should be in danger of being seduced into impiety by their example? Into what obscure recesses of misery, into what dungeons their philanthropists penetrated, to lighten the fetters and relieve the sorrows of the helpless captive? What barbarous tribes have their apostles visited? What distant climes have they explored, encompassed with cold, nakedness, and want, to diffuse principles of virtue, and the blessings of civilization? Or will they rather choose to waive their pretensions to this extraordinary, and, in their eyes, eccentric species of benevolence, (for infidels, we know, are sworn enemies to enthusiasm of every sort) and rest their character on their political exploits; on their efforts to reanimate the virtue of a sinking state, to restrain licentiousness, to calm the tumult of popular fury; and by inculcating the spirit of justice, moderation, and pity for fallen greatness, to mitigate the inevitable horrors of revolution? Our adversaries will at least have the discretion, if not the modesty, to recede from this test.

More than all, their infatuated eagerness, their parricidal zeal extinguish a sense of Deity, must excite astonishment and horror? Is the idea of an almighty and perfect Ruler unfriendly to compassion which is consistent with innocence, or an obstruction to any design which it is not shameful to avow? Eternal God, what are thine enemies intent! What are those enterprises of gait and horror, that, for the safety of their performers, require to be enveloped in a darkness which the eye of Heaven must not pierce! Miserable men! Proud of being the offspring of chance; in love with universal disorder; whose happiness is involved in the belief of their being no witness to their designs, and who are a law only because they suppose themselves inhabitants of a forsaken and fatherless world!

Having been led, by the nature of the subject, to consider chiefly the manner in which sceptical impiety affects the welfare of states, is the more requisite to warn you against that most fatal mistake of regarding religion as an engine of policy; and to recall your recollection, that the concern we have in it is much more individual. than as collective bodies, and far less temporal than eternal.. The happiness which it confers in the present life are which it scatters by the way in its march to immortality. That future condition of being which it ascertains, and for which

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its promises and truths are meant to prepare us, is the ultimate end of human societies, the final scope and object of present existence; in comparison of which all the revolutions of nations, and all the vicissitudes of time are light and transitory. Godliness has, it is true, the promise of the life that now is; but chiefly of that which is to come. Other acquisitions may be requisite to make men great; but be assured the religion of Jesus is alone sufficient to make them good and happy. Powerful sources of consolation in sorrow, unshaken fortitude amidst the changes and perturbations of the world, humility remote from meanness, and dignity unstained by pride, contentment in every station, passions pure and calm, with habitual serenity, the full enjoyment of life, undisturbed by the dread of dissolution or the fear of an hereafter, are its invaluable gifts. To these enjoyments, however, you will necessarily continue strangers, unless you resign yourselves wholly to its power; for the consolations of religion are reserved to reward, to sweeten, and to stimulate obedience. Many, without renouncing the profession of Christianity, without formally rejecting its distinguishing doctrines, live in such an habitual violation of its laws, and contradiction to its spirit, that conscious they have more to fear than to hope from its truth, they are never able to contemplate it without terror. It haunts their imagination, instead of tranquillizing their hearts, and hangs with depressing weight on all their enjoyments and pursuits. Their religion, instead of comforting them under their trouble, is itself their greatest trouble, from which they seek refuge in the dissipation and vanity of the world, until the throbs and tumults of conscience force them back upon religion. Thus suspended betwixt opposite powers, the sport of contradictory influences, they are disqualified for the happiness of both worlds; and neither enjoy the pleasures of sin, nor the peace of piety. Is it surprising to find a mind thus bewildered in uncertainty, and dissatisfied with itself, court deception, and embrace with eagerness every pretext to mutilate the claims and enervate the authority of Christianity; forgetting that it is of the very essence of the religious principle to preside and control, and that it is impossible to serve God and Mammon? It is this class of professors who are chiefly, in danger of being entangled in the snares of infidelity.

The champions of infidelity have much more reason to be ashamed than to boast of such converts. For what can be a stronger presumption of the falsehood of a system, than that it is the opiate of a restless conscience; that it prevails with minds of a certain description, not because they find it true, but because they feel it necessary; and that in adopting it, they consult less with their reason than with their vices and their fears? It

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quires but little sagacity to foresee that speculations which originate in guilt must end in ruin. Infidels are not themselves satisfied with the truth of their system; for had they any settled assurance of its principles, in consequence of calm, dispassionate investigation, they would never disturb the quiet of the world by the attempts to proselyte; but would lament their own infelicity, in not being able to perceive sufficient evidence for the truth of religion,, which furnishes such incentives to virtue, and inspires exalted hopes. Having nothing to substitute in the place of region, it is absurd to suppose that, in opposition to the collective voice of every country, age and time, proclaiming its necessity, solicitude for the welfare of mankind impels them to destroy it.

To different motives must their conduct be imputed. Conspirators than philosophers, in spite of the darkness with which they endeavor to surround themselves, some rays of unwelcome conviction will penetrate, some secret apprehensions that all is not right will make themselves felt, which they find so effectual to quell as an attempt to enlist fresh disciples, in exchange for new principles, impart confidence, and diminish fear. For the same reason it is seldom they attack Christianity by argument; their favorite weapons are ridicule, obscenity and blasphemy; as the most miserable outcasts of society are, of all men, found most to delight in vulgar merriment and sense1eg riot.

Jesus Christ seems to have his fan in his hand, and to be thoroughly purging his floor; and nominal Christians will probaly be scattered like chaff. But has real Christianity any thing to fear? Have not the degenerate manners and corrupt lives of multitudes in the visible church been, on the contrary, the principal occasion of scandal and offence? Infidelity, without intending it, is gradually removing this reproach; possessing the property of attracting to itself the morbid humors which pervade the church, until the Christian profession on the one hand is reduced to a sound and healthy state, and scepticism on the other exhibits nothmg but a mass of putridity and disease.

In view of the final issue of the contest, we should find little cause to lament the astonishing prevalence of infidelity, but for a solicitude for the rising generation, to whom its principles are recommended by two motives, with young minds the most persuasive; the love of independence, and the love of pleasure. With respect to the first, we would earnestly entreat the young to remember that by the unanimous consent of all ages, modesty, docility, and reverence to superior years, and to parents above all, have been considered as their appropriate virtues, a guard assigned by the immutable laws of God and nature on the inexperience

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of youth; and, with respect to the second, that Christianity prohibits no pleasures that are innocent, lays no restraints that are capricious; but that the sobriety and purity which it enjoins, by strengthening the intellectual powers, and preserving the faculties of mind and body in undiminished vigor, lay the surest foundation of present peace and future eminence. At such a season as this it becomes an urgent duty on parents, guardians, and others, to watch, not only over the morals, but the principles of those committed to their care; to make it appear that a concern for their eternal welfare is their chief concern; and to embue them early with that knowledge of the evidences of Christianity, and that profound reverence for the Scriptures that, with the blessing of God, (which with submission they may then expect) may keep them from this hour of temptation, that has come upon all the world, to try them that dwell on the earth.

To an attentive observer of the signs of the times it will appear one of the most extraordinary phenomena of this eventful crisis, that, amidst the ravages of atheism and infidelity, real religion is evidently on the increase. The kingdom of God, we know, cometh not with observation; but still there are not wanting manifest tokens of its approach. The personal appearance of the Son of God was announced by the shaking of nations; his spiritual kingdom, in all probability, will be established in the midst of similar convulsions and disorders. The blasphemous impiety of the enemies of God, as well as the zealous efforts of his sincere worshippers, will doubtless be overruled to accomplish the purposes of his unerring providence; while, in inflicting the chastisements of offended Deity on corrupt communities and nations, infidelity marks its progress by devastation and ruin, by the prostration of thrones and concussion of kingdoms; thus appalling the inhabitants of the world, and compelling them to take refuge in the church of God, the true sanctuary; the stream of divine knowledge, unobserved, is flowing in new channels, winding its course among humble vallies, refreshing thirsty deserts, and enriching with far other and higher blessings than those of commerce, the most distant climes and nations, until agreeably to the prediction of prophecy, the knowledge of the Lord shall fill and cover the whole earth.

Within the limits of this discourse it will be impracticable to exhibit the evidences of Christianity; nor is it my design; but there is one consideration, resulting immediately from my text, which is entitled to great weight with all who believe in the one living and true God as the sole object of worship. The Ephesians, in common with other Gentiles, are described in the text as being, previous to their conversion, without God in the world; that is, without

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any just and solid acquaintance with his character, destitute of the knowledge of his will, the institutes of his worship, and the hopes his favor; to the truth of which representation whoever possesses the slightest acquaintance with pagan antiquity must assent, Nor is it a fact less incontestible, that, while human philosopher was never able to abolish idolatry in a single village, the promulgation of the gospel overthrew it in a great part (and that the most enlightened) of the world. If the unity and perfections of God, together with his moral government, and exclusive right to the worship of mankind, are truths, they cannot reasonably be denied to be truths of the first importance, and infinitely to out weigh the greatest discoveries in science, because they turn the hopes, fears, and interests of man into a totally different channel from that in which they must otherwise flow. Wherever these principles are first admitted, there a new dominion is erected, and new system of laws established

But since all events are under divine direction, is it reasonable to suppose that the great Parent, after suffering his creatures to continue for ages ignorant of his true character, should at length, in the course of his providence, fix upon falsehood, and that alone, as the effectual method of making himself known; and that what the virtuous exercise of reason in the best and wisest men was never permitted to accomplish, he should confer on fraud and delusion the honor of effecting? It ill comports with the majesty of truth, or the character of God, to believe he has built the noblest superstructure on the weakest foundation; or reduced mankind to the miserable alternative either of remaining destitute of the knowledge of himself, or of deriving it from the polluted source of impious imposture. We therefore feel ourselves justified on this occasion in adopting the triumphant boast of the great apostle: Where is the wise, where is the scribe, where is the disputer of this world? Hath not God made foolish the wisdom of this world? For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.

NOTE TO PAGE 33.

The fury of the most sanguinary parties was especially pointed against the Christian priest hood , &,‘c.—The author finds he has given great offence to some friends whom he highly esteems, by applying the term Christian priesthood to the popish clergy. He begs leave to make a remark or two by way of apology.

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15. It is admitted by all candid Protestants that salvation is attainable in the Roman Catholic

Church; but he should be glad to be informed what part of the Christian covenant entitles us to expect the salvation of those (where the gospel is promulgated) who are not even a branch of the visible church of Christ. The papistical tenets are either fundamentally erroneous, on which supposition it is certain no papist can be saved; or their errors must be consistent with Christian faith, and consequently cannot be a valid reason for excluding those who maintain them from being a part (a most corrupt put, if you please, but still a part) of the Christian church.

16. The popish clergy were persecuted under the character of Christians, not under the notion of

heretics or scismatics. They who were the subjects of persecution were certainly the best judges of its aim and direction; and when the archbishop of Paris and others endeavored to screen themselves from its effects by a recantation, what did they recant? Was it Popery? No: but the profession of Christianity. These apostates, doubtless, meant to remove the ground of offence, which, in their opinion, was the Christian profession. If the soundest ecclesiastical historians have not refused the honors of martyrdom to such as suffered in the cause of truth amongst the Gnostics, it ill becomes the liberality of the present age to contemplate, with sullen indifference, or malicious joy, the sufferings of conscientious Catholics.

3. At the period to which the author refers, Christian worship of every kind was prohibited; while in solemn mockery of religion, adoration was paid to a strumpet under the title of the goddess of reason. Is it necessary to prove that men who were thus abandoned, must be hostile to true religion under every form? Or, if there be any gradations in their abhorrence, to that most which is the most pure and perfect? Are atheism and obscenity more congenial to the protestant than to the popish profession? To have incurred, the hatred of the ruling party of France at the season alluded to, is an honor which the author would be sorry to resign, as the exclusive boast of the church of Rome. To have been the object of the partiality of such bloody and inhuman monsters, would have been a stain upon Protestants which the virtue of ages could not obliterate.