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By DANIEL DANA, A.M. ( Yale, 1782 )

PASTOR OF A PRESBYTERIAN CHURCH IN NEWBURYPORT.

This sermon by Daniel Dana is by far one of the best presentations of the Bible’s teaching ( both Old and New Testament ) of the Deity of Jesus of Nazareth, the promised Messiah of Israel.

After nearly two centuries of New England’s leading seminaries

( Harvard, Yale, Dartmouth, etc.) teaching their students the above stated presupposition, the generation of Rev. Dana’s day began to embrace the Unitarian view to the nature of the Deity, contrary to what the Bible clearly proclaims. Mr. Dana tackles the issues head on one by one, using his masterful command of logic, language, and the science of interpretation (hermeneutics) to dismantle the opinions offered by the Unitarian thinkers in their reduction of Christ as the second Person of the Godhead, to that of a creature, like the rest of us.

The pivotal area of confusion is that of Christ’s apparent inferiority to the Father, which in this sermon, you will find one of the best clarifications ever offered on this key component of the faith ( pp. 9 to the end ).

Finally, Rev. Dana closes with the eternal, and negative of what faces those who adopt a view of Christ as not fully Divine, "If Christ is truly and properly God; if this doctrine is as clear in its evidence, and as important in its connexions and consequences as we have seen, then it follows, that every opposite doctrine is a great and dangerous error. Indeed, to rob the Redeemer of divine honour and glory, is not merely a great error, but a great sin. If those who do this, should find themselves at last in a mistake; if, instead of coming for their final destiny to the bar of a creature, they should come before the omniscient and almighty god, how great must be their consternation !" This, in the end, is the real issue.

Theophilus

The subject which this passage brings to view, is all interesting. In the great business of religion, we have much, very much to do with Jesus Christ. We shall all soon appear before Him, as our final Judge. To have some just knowledge of him, must be of infinite moment. If Christ be a creature, those who treat him as God, are chargeable with idolatry. This all allow. If he be God, are those who degrade him to the level of a mere creature in no danger of impiety ? Let us, my brethren, feel the solemnity of the subject. Let us contemplate it with the profoundest seriousness and humility. And may the God of our Lord Jesus Christ, the Father of Glory, give us the spirit of wisdom and revelation, in the knowledge of himself, and of his dear Son!

Our text assert the DEITY of Christ, in terms as strong and unequivocal, as language could well afford. That the Savior is man, all admit. And this the Apostle virtually declares in the context; for he represents him as descended, according to the flesh, from the Jewish nation. But, adds the Apostle, he has a nature infinitely superior to the human. He is "over all, God blessed forever." I am sensible, indeed, that certain critics have attempted to wrest from us this inspired attestation of the Savior’s divinity, by giving a different translation of the original text. But in doing this, they have violated the most established rules of construction ; and their labors have recoiled on themselves. This passage, however, is far, very far, from standing alone. The doctrine it contains, is familiar to the word of God. Let us attentively consult this holy Oracle, and obediently receive its unerring dictates. ( Footnote; The method proposed, is, so to alter the pointing and translation of the passage, as that it shall stand thus: " Of whom, as concerning the flesh, CHRIST came, who is over all: God be blessed forever." To this it is objected, and on high critical authority, that in every other instance in which the expression BLESSED BE GOD, is found in the New Testament, the Greek article is used: and the collocation is likewise different from that in the present passage. Indeed, so palpably does the rendering suggested oppose the rules of legitimate criticism, that it was discarded by Socinus himself. See Dr. Macknight’s remarks on the text.)

What I propose, is,

1. Briefly to advert to some of the principal and most convincing proofs of the Deity of Christ.
2. To refute some of the leading objections which have been raised against this doctrine.
3. To show that, considered in its aspects and connexions, it is a doctrine of peculiar importance.

Without hesitation it may be affirmed, that no doctrine or

the word of God is susceptible of fuller proof, than that of the Savior’s deity. The evidence is even superabundant. Each argument which supports it, taken separately, is absolutely conclusive. And each receives additional light and force from a great variety of others, It might be distinctly shown, that the most sacred and appropriate names of Jehovah are, in scripture, frequently and familiarly applied to Jesus Christ. It might be shown, that the incommunicable perfections, and most stupendous works of Deity, are abundantly ascribed to him. It might be shown, that he is represented as the proper object of religious homage, and actually receives the worship, both of men and angels. It might be shown, that a great variety of passages in the old Testament, which by universal acknowledgement, refer to Jehovah, are, in the new, unreservedly applied to Jesus Christ. These arguments are among the most common, and the most convincing. But I shall wave a particular illustration of them, and confine myself to a single idea. It is this : that the moment the deity of Christ is denied, the most absurd and shocking consequences directly and inevitably follow. These consequences are various and almost endless; though but a small portion of them can be distinctly specified.

And first. If Christ be not God, it is impossible for the most accurate and discerning reader to understand the true meaning and scope of the Bible. It will be readily admitted, that one of the first requisites in a revelation from heaven, is, that it be perspicuous and intelligible; especially on those great points which principally concern our faith, our worship, and our practice. If God be pleased to communicate himself to man, on subjects of everlasting moment, he will use a language which will not permit the honest and attentive inquirer to doubt of his real meaning. To support the contrary, would be to doubt of his real meaning. To suppose the contrary, would be to impeach at once the wisdom and benevolence of Deity. In connexion with this remark, consider, my brethren. That it is a capitol and uniform feature of the bible, that it assert the character, and vindicates the claims, of the one living and true God; while it proscribes with detestation every form of idolatry, and every approach to it. Consider, likewise, that another feature equally prominent, is, that it aims to bring the highest possible honors to the Lord Jesus Christ; to enthrone him in every heart; to cause every knee to bow to his sceptre, and every tongue to celebrate his praise. What is the necessary inference from these two important and undeniable facts ? It can be no other than this: that Jesus Christ is God.

If he be not God, how can he be vindicated (I speak it with trembling) from the charge of encouraging idolatry; since, on various occasions, he not only willingly received, but explicitly claimed the highest honors which men could pay? He constantly exhibited himself as the great object of faith; a faith which it would have been impious to repose in a creature. For thus saith the Lord, Cursed be the man who trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. He demanded supreme love; and what more than this, was ever claimed by Jehovah himself ? He required his disciples to be willing to do, to venture, and to suffer every thing, for his name’s sake---the very demand which, both in substance and form, is frequently made in the Old Testament, by that God who has declared, that he will not give his glory to another. He claims a sovereignty over the Sabbath. He claimed the church as his own. In a word, he presented himself as participating in the glory of his Father. The son of man said he, shall come in the glory of his father. (Footnote: See Dr. Jamieson’s Vindication of the scripture doctrine, &c.) What creature ever dared prefer such claims, or utter such language ? Who could possibly do it, without impiety and blasphemy, but the coequal, coeternal Son of God ?.

If Christ be not God, the christian church is far less privileged than the church in ancient time. Then, good men put their trust in God, chose him as their felicity, consecrated themselves to his honor, and solaced themselves in his care, as their compassionate Shepherd, their all-sufficient Friend. What a sad falling away must it be, if this weighty charge, and these sacred honors, are devolved on a creature ! But who knows not that the doctrine of the scripture is the exact reverse of this ? Therefore Christ must be God.

If Christ be not God, the generality of the Christian world have been a gross delusion to the present day. It is deniable, that the great majority of Christian believers have viewed, honored, and depended on him, in this character. Is it probable, that the best men the world ever saw, should be permitted to fall into the direst and most destructive of error ? Was all their trust reposed in a God who could not save ? Were all their consolations in life and death; were all their transporting hopes of complete bliss in their Savior’s presence, the offspring of mere enthusiasm and delusion ?

If Christ be not God, christians need constantly be cautioned, not against loving and trusting him too little, but against loving and trusting him too much. To give him a supreme affection, must be downright idolatry. To confide in him with unlimited reliance, must be folly and madness. It must be subversive of piety, and ruinous to the soul. Grant that as a Friend and Benefactor, he claims their tender and grateful affection, still, on the suppositions made, this tribute must be altogether different both in kind and degree, from that which they are bound to render to the Deity. It must fall as much below it, as a creature falls below the infinite Creator. What strange and novel doctrines would this be ! How repugnant to every principle of revelation ! How grating, how insupportable to the feelings of every pious mind !

Finally; let it be considered, that the moment we deny the proper deity of Christ, we make the scriptures speak a language perfectly discordant and self-contradictory. We make them speak a of a created God; of a dependent being, as the Creator, Upholder and Governor of the universe; of an eternal being, who once did not exist; of a creature whom it is a sin to worship, and perdition not to worship; "of infinite perfections, and yet all derived; of an omniscience which does not know all things, and an omniscience which cannot do all things."----My brethren, it must not, it cannot a moment be believed, that the book of God contains such gross inconsistencies and absurdities as these.---The consequence is, that Jesus Christ is truly and properly divine; God over all, blessed forever.

I am now, in the second place, to consider and refute some objections which have been raised against this doctrine. In doing this, I shall endeavor to select, not the weakest, but the principle and most plausible; and those on which, so far as my information extends, their patrons have placed their chief reliance, for the support of their cause.

Suffer, me, however, to premise one remark. If the doctrine under consideration be established by competent evidence, no contrary reasonings can be of great weight. There are a multitude of truths which we firmly believe, against which, however, a subtle disputant might easily produce objections which we could not satisfactorily obviate. This remark, while it applies to almost every subject within the compass of human thought, or observation, applies with peculiar force to the doctrines of religion. It deserves, therefore, to be constantly kept in mind, during the present discussion.

First. Some think it a sufficient and conclusive objection to this doctrine, that it is mysterious. But it is remarkable, that the inspired Apostle had a very different conception. Without controversy, says he, great is the mystery of godliness: God was manifest in the flesh. Here we see, that in the moment in which he admits the deity of Christ to be a mystery, a great mystery, he nevertheless asserts it as a fact, and states it as a matter of faith. He did not think that because it was mysterious, it was of course incredible. Nor can any one entertain this idea, who thinks soberly. The faculties of our minds are extremely limited in their operations. Every day and hour, we are presented with objects which we cannot pretend completely to explain, or comprehend. Above us, and around us, mysteries constantly arrest our attention. To us, the works of creation, and the ways of providence, are equally and altogether unsearchable. Above all, "what a miracle to man, is man !" Who can explain the nature and operation of a soul ? Yet who so degraded, so stupified, as to doubt he has a soul ? The connexion of our material and spiritual part, is wonderful indeed. How mental ideas are obtained through the medium of the bodily organs; how, by an act of my will, I raise my hand; how, by addressing words to your ears, I can excite thoughts and emotions in your minds, is perfectly incomprehensible. Yet who doubts the reality of these things, or of thousands beside, of a similar nature ? If all the works and ways of Deity, then, are mysterious; if facts which constantly occur in the course of his providence are mysterious; is it not perfectly credible that his nature is much more so ? Especially, when a revelation is given us purposely to communicate such truths as our minds could never explore, may it not be expected that many of these truths will likewise be such as our minds can never completely grasp ? The fact is, that neither the threefold distinction in the divine nature, nor the union of deity and humanity in the person of Christ, is more incomprehensible than many things in natural religion, the truth of which all but atheists acknowledge. They are not more incomprehensible than the existence of a Being underived, eternal, and every where present.

A second objection against the deity of Christ, is this: that if it were a truth, it would have been more abundantly and explicitly declared in the sacred scriptures. Especially, it would have been expected that Christ himself, and his Apostles, would have clearly taught it. But the reverse of this, says the objector, is the case. In reply, it is granted, that it was the firsthand and principal object, both of our Savior, and his Apostles, to establish his divine mission and Messiahship. And why ? The moment that this point was settled, his deity followed of course. All who believed him to be the true Messiah, would believe him to be just such a person as the prophets foretold: ant it is undeniable that they described him as a divine person. They spoke of him under the appellations of Jehovah, Jehovah our righteousness, Jehovah of hosts, Immanuel, the mighty God, the just God and Savior. Whatever, then, proved him to be the Messiah, proved him to be truly and properly God. There was no occasion for our Savior, or his Apostles, to go into a labored proof of his essential dignity. They needed only to ascertain the person of whom the prophets wrote. Those who believed that Jesus of Nazareth was that person, might directly and undeniably infer his divinity. Hence we find our Savior giving this direction to the Jews: Search the scriptures; for in them ye think ye have eternal life; and they are they which testify of me. This observation is sanctioned by some of the most accurate divines. And it needs only to be kept in mind, in order completely to account for it, that he doctrine of our Savior’s divinity is more sparingly taught by him and his Apostles, than some might have expected. But the fact is, that the observation is by no means true, in its full extent.

Our Savior and his Apostles did not maintain that cautious reserve which has been stated. We have already seen that our Lord himself did, even while on earth, demand the homage of an implicit faith, a supreme affection, and an unlimited devotion. He asserted his property in the church. He claimed a sovereignty over the sabbath. He claimed a participation in the honors, the prerogatives, and the throne of his Father. No creature could advance such pretensions without arrogance and impiety. We might add, that at his birth, he was expressly styled Immanuel, or God with us. At his baptism, a striking attestation waas given to his divinity. In the course of his ministry, those names, perfections and prerogatives were attributed to him, which belonged to none but Deity. In the epistles, his divine dignity is still more unequivocally and frequently declared.--- In a word, I appeal to the reason and conscience of every thinking man, and ask; if our Savior is styled God, God manifest in flesh, God our Savior, the true God, the mighty God, God blessed forever: if when he is represented as almighty, omnicient , omnipresent; the Creator, Preserver, and Judge of the world,----men yet demand farther evidence, they d not act an unreasonable part ? If after all this, they remain unconvinced, must it not be from some other cause than the want of evidence ?

Thirdly. It is objected, that the scripture, speaking of Jesus Christ, in connexion with the Father, frequently applies to him such expressions as signify inferiority and dependence. It declares, that the head of Christ is God: that the Son does nothing of himself; that he does the work which the Father gave him to do; that he conducts according to a commandment received from the Father; that he does not know the day and hour of the last judgement; and in a word, that the Father is greater than he. This objection, my brethren, deserves a serious consideration; and I shall endeavor, not to evade, but fairly to meet and discuss it. One thing which obviously occurs in reply, and which even those who urge it, must grant to be true, is this: that if these expressions imply an inferiority in Christ to the Father, expressions of an opposite kind occur not less frequently He is expressly declared to be God, to be equal with God, to be one with the Father, and to know all things. Hence, then, it is clear beyond dispute, that the scripture, in different parts, makes seemingly contrary declarations respecting Jesus Christ; declarations in such degree incompatible with each other, that they cannot be true in the same respects and the same sense. Yet these seemingly contradictory assertions must be reconciled. And our adversaries are as much bound to effect this reconciliation as we. Have they any scheme to accomplish it ? No: they do not so much as pretend to this. Those expressions which imply the Savior’s inferiority to the Father, they construe in their literal and most extensive sense. But those which indicate his quality, they either explain away, or expunge from the bible. Can this be a suitable method of treating that holy book which was dictated by the infallible Spirit, and whose every word is eternal truth ? It surely cannot. Some scheme must then be adopted, which will reconcile these apparent jarring texts. This scheme can be no other than that which considers Christ as combining two natures in his one person: and likewise as acting in a subordinate office as Mediator. In this way, seeming incongruities are reconciled, and the scripture appears worthy of its Author. Thus, and thus alone, each class of texts before mentioned, receives a natural unforced construction. On this hypothesis, Christ is God; and he is man, and Mediator. As God, he is equal with and one with the Father. As man, he is inferior to him. As God, he knows all things. As man, he must be ignorant of many; and even as Mediator, he may be said not to know them in this sense; that it is no part of his mediatorial office and commission to make them known. He is God; and therefore acts in all things from the dictates of his own sovereign pleasure. He is man, and Mediator; and in these characters, receives and executes the commands of the Father. Let the advocates of any other scheme make the scripture speak a consistent language, if they can.

Fourthly. It has been objected, that the very names of Father and Son imply the inferiority of the latter. We reply, that this is by no means clear; nor is it even probable. The sense usually attached to these expressions among men, does not apply here; except in this regard, that the Son of God is of the same nature with the Father. But this, far from arguing inferiority, argues a real equality. It argues, not posteriority of existence, but self-existence and eternity. And the argument is strengthened, when we add, that the Jews understood Christ’s calling God his Father, as a making of himself equal with God. They considered the expression as blasphemous. They declared that though a man, he made himself God. And as our Savior said nothing by way of retraction; as he did not deny, that in claiming to be the Son of God, he made himself God, we cannot rationally doubt that this is the real import and force of the expression.

Other scriptures, in the moment in which they represent Christ as the Son of God, exhibit striking and resistless evidence of his equality with the Father. No one, saith Christ, knoweth the Son, but the Father. In another passage, As the Father knoweth me, even so know I the Father. The former expression implies, that Christ is incomprehensible by all creatures: the latter, that he knows the Father as perfectly as he is known by him. Both, therefore, strongly attest his divinity. Elsewhere he declares, that the Father judgeth nom man, but hath committed all judgement to the Son. Why ? That all men should honor the Son, even as they honor the Father. In the epistle to the Hebrews, the Father is represented as addressing the "Son" in this style: Thy throne, O God, is forever and ever. Much critical ingenuity, and learned labor have been employed to torture the original of this text into a different meaning. But common sense revolts. And the passage, in its natural and just construction, affords decisive evidence of the true and eternal divinity of the Son.

Fifthly. An objection against the deity of Christ has been drawn from that passage in the first epistle to the Corinthians, in which it is declared; Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall put down all rule, and all authority and power……And when all things shall be subdued unto him, then shall the Son also himself be subject unto him which did put all things under him, that God may be all in all. But this passage doubtless has reference to the mediatorial kingdom of Christ, in distinction from the absolute kingdom of God, as creator. This mediatorial kingdom, when all its interesting and glorious purposes shall have been accomplished, shall have an end. Christ will solemnly resign it into the hands of his Father; and as man and Mediator, will explicitly subject himself to him. But with much force and justice it has been remarked, that "Christ’s delivering up the kingdom to God the Father, no more proves that he will, in all respects, cease to be a king, or to have any farther dominion, than the Father’s delivering the kingdom to the Son, proves that the Father himself then ceased to be a king, and parted with his own dominion over all." Christ’s essential kingdom, which he possesses as God, is interminable. Nor will he, in his human nature cease to wear the honors of his mediatorial offices and works, nor to appear as the glorious Head of that beloved Church which he purchased with his blood. But after his great commission shall have been fulfilled and resigned, the Godhead, including the Father, Son and Holy Spirit, will be exhibited and glorified as all in all: and without the intervention of a Mediator, will govern all creatures and worlds for evermore.

Sixthly. It has been objected to the deity of Christ, that in one instance, at least, he refused the ascription of divine perfection to himself, by replying to one who called him " Good Master, " "Why callest me good ? There is none good but one, That is God." But a momentary attention to his passage may convince us that a contrary construction is far more natural. Our Savior doubtless considered the person addressing him as ascribing a divine perfection to one whom he viewed as a mere creature. By this gentle rebuke, therefore, he seems to call upon him, either to retract his ascription, or be consistent and own him as God. The passage, therefore, far from invalidating the Savior’s divinity, affords a positive argument in its support.

Seventhly. It may be thought by some, that our Savior’s reply to the mother of Zebedee’s children, is incompatible with his divinity. To her request that they might be permitted to " sit, the one on his right hand, and the other on the left, in his kingdom," he is represented as answering, " To sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared by my Father. " But the translation is, in this instance, erroneous; and communicates an idea of which there is no trace in the original. Let the words which our translators have supplied, and which are printed in italics, be expunged; and let the particle but be exchanged for except, ( which is here the correct rendering ) and we shall have the true meaning of the passage:---Such honor is not mine to give except to those for whom it is prepared by my Father. Thus it will be found, that our Savior does not disclaim the power of awarding the distinguished honors and felicities of his kingdom; but simply declares the rule by which he will award them. These distinctions will be made in correspondence with the eternal councels and appointments of the Father---a declaration which no wise derogates from his Divine dignity and glory. ( Footnote: Learned Socinians, particularly of late, have multiplied comments on the original of the new Testament; and industriously circulated the idea, that a more correct translation than the common, would give material strength to their cause. But the friends of the Savior’s deity have little ground of alarm. Nor need they regret the critical zeal of their opponents. It has proved contagious. The spirit of investigation has extended itself; and truth can never suffer by investigation. Men of talents and learning have pushed their researches far into the original languages of scripture, and into its distinguishing doctrines. The result is, that not only new proofs of the divinity of Christ have been discovered, but new sources of evidence have been laid open. As an instance, I feel impelled to mention some recent discoveries respecting the Greek article, made by Mr. Granville Sharp, a British writer. By a critical and laborious investigation of the uses of this article in the new Testament , he has found much new evidence of the divinity of Christ, in passages which are wrongly translated in the common version. One of his fundamental principles is this: that when two personal pronouns are connected by the copulative KAI, if the former has the definitive article, and the latter has not, they both relate to the same person. By the application of this simple principle, he has derived many clear and unanswerable testimonies to the divinity of Christ, from passages which, in the common translation, have a rather contrary appearance. I might instance in 2 Thess. 1:12, which, according to the proposed and correct translation, stands thus, "According to the grace of Jesus Christ, our God and Lord "---And in Titus 2: 13, which should read, " Looking for the blessed hope, and glorious appearance of our great God and Savior, Jesus Christ." Mr. Sharp’s general principles, and his mode of applying them, are sanctioned by the most eminent British critics and scholars; and his publication is doubtless worthy the most attentive perusal of every biblical student.)

I will name but one objection more. It is drawn from that reply of our Savior to the Jews who charged him with blasphemy in making himself God. "Is it not written," saith he, "in your law, I said ye are gods ?
If ye called them gods, to whom the word of god came, and the scripture cannot be broken; say ye of him whom the Father hath sanctified, and sent into the world, Thou blasphemeth, because I said, I am the Son of God ?" Some would have it thought that our Savior, in this passage, claims a sort of metaphorical divinity, such as belonged to the Jewish magistrates; and that he entirely disclaims every other. But such a construction is superficial and unmeaning. The true construction is probably this. The Jewish magistrates wee types of Christ. Their authority in the church was a faint emblem of his. Hence they were denominated gods. "The scripture cannot be broken;" therefore types must have their antitypes. "How dare you then" the Savior seems to say, "charge blasphemy on me, for asserting my equality and oneness with the Father; since I am the true Messiah, divinely set apart, and sent into the world; and thus the antitype of those types; the substance of those shadows; and all that in reality, which they were but in name and representation." (Footnote: See Dr. Guyes in loco.) Here then, instead of a renunciation of our Savior’s claims to divinity, we have an explicit, a forcible and public avowal of them----But I pass to show, in the third place, that this doctrine of the deity of Christ, considered in its aspects and consequences, is a doctrine of great importance. This is a most interesting part of the subject, and would afford ample scope for a sermon. But I must restrain myself; and offer a few hints only, on which your meditations will easily enlarge.

The opposers of the Savior’s divinity, especially in modern times, are prone to represent the doctrine as merely speculative; and, even in that view, of comparatively little importance. But we cannot, without being unfaithful to the cause of truth, refrain from remarking, that in whatever light it is considered, it appears a doctrine of primary importance and interest. Nor would it be difficult to show, that it has an influence on every part of experimental and practical religion.-------We might remark,

In the first place, that it affects the very foundation of christian faith and hope. It cannot be a matter of small moment whether the object of our confidence, the foundation on which we build our eternal hopes, is a creature, or the infinite God. If the Savior be not divine, where is our atonement ? Where our justifying righteousness ? Where [ is] the grace we need to conquer our corruptions, to sustain us in death, and carry us triumphantly through it ? What satisfying evidence can we have, that he is adequate, as well as a suitable Savior ? What evidence, that he will not fail us in the last extremity ? An Apostle could say; I know whom I have believed; and I am persuaded that he is able to keep that which I have committed to him against day. Every christian may say the same, if he has evidence that he in whose hands he has deposited an immortal soul, is divine; but not otherwise. The best and greatest of creatures may disappoint his hope. The only wise God, and he alone, is able to keep him from falling, and to present him faultless before the presence of his glory with exceeding joy. ( Jude 24, 25)

Farther; it is well known that love of God, and a grateful sense of his love in our redemption, are represented in scripture as the ruling passions of the christian’s bosom, and the great, prompting principles of his conduct. Were it possible that a creature could redeem us, and had it pleased God to provide such a creature, the favor would be great indeed: but it is difficult to perceive how it could deserve those exalted encomiums, those enraptured celebrations, of which the scripture is so full. How could it be conceived such a sublime and stupendous mystery, that the Great Supreme, who by a word, could call into being millions of the most excellent creatures, should give one of this description, to redeem and save a world ? How could this love be properly styled love that passes knowledge? How could it be represented as having lengths, and breadths, and depths, and heights absolutely immeasurable ? And with what propriety could it be argued, that because God has not withheld such a creature, therefore he will give us all things; all the blessings of grace and glory, of earth and heaven ? But if we suppose that the Redeemer is the Son of God, infinitely superior to all creatures, we are ushered at once into a new world. We perceive the meaning and force of these Apostolic expressions; In this was manifest the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we have loved God, but that he loved us, and sent his Son to be a propitiation for our sins. At such a thought, what heart does not kindle into the liveliest ardors of love ? What bosom does not heave with inexpressible emotions of gratitude to the condescending Redeemer, the divine Philanthropist ? Who is not ready to breathe out the poet’s animated strains:

Talk of morals ! O thou bleeding love !

Thou maker of new morals to mankind !

The grand morality is love to thee !

Again; Christ is continually exhibited as the great object of our obedience ? He died for all, that they who live, should not henceforth live to themselves, but to him who died for them, and rose again. Now if he who thus claims our unlimited obedience and devotion, is God, all appears natural, and fit, and proper. If Jesus is divine, he is an adequate object of our obedience. And surely, by stooping from heaven to earth, to redeem and save us, he has obtained the strongest possible claims upon our entire and everlasting devotion. But of he were a creature, would not the very demand of such homage be erecting the standard of rebellion against the Majesty of heaven and earth ? Could we comply with the demand, without being guilty of the grossest idolatry ?----without impiously robbing our Creator and our God of his inalienable right?

In a word; the employment and bliss of heaven are frequently represented in Scripture as consisting in praising, glorifying and enjoying Jesus Christ. "Father, I will," (this is his own prayer) "that they whom thou hast given me, be with me where I am, that they may behold my glory." Agreeably, the Apostle Paul expresses an ardent desire to depart, and to be with Christ, which he feels is far better than to be here. And saints who have taken leave of mortality, are described as beholding the face of the Lamb forever, and bearing his name in their foreheads. They are described as singing the new song: "Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood." Upon this, millions of angels, as if unwilling to be outdone in giving glory to the Redeemer, sing, in solemn response: "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing." The redeemed then resume their enraptured celebrations. "Blessing, and honor, and glory, and power, be unto Him that sitteth on the throne, and unto the Lamb for ever and ever." "What words." Says an excellent commentator, "could more fully and emphatically declare, that Christ is and ought to be worshipped, equally with the Father, by all creatures, to all eternity ? Will any one, after reading this, assert that he is a mere man, or a created being ; or that it is idolatry to worship him ?" What we would particularly remark, however, is this: that such an employment must be perfectly congenial and delightful, it must afford an everlasting gratification, to those who have learned to view Christ as God, to love him as God, to trust him as God, to adore him as God, and expect their everlasting felicity from him as God. But is it not a serious question, whether those who deny the Savior's divinity, are prepared for this felicity ? Could they relish it ? Were they even admitted within the walls of the new Jerusalem, must they not be dumb, having never learned a note of the new and everlasting song, sung by the redeemed of the Lord ?-------But I forbear; and close the subject by a few reflections.

First. If Christ is truly and properly God; if this doctrine is as clear in its evidence, and as important in its connexions and consequences as we have seen, then it follows, that every opposite doctrine is a great and dangerous error. Indeed, to rob the Redeemer of divine honour and glory, is not merely a great error, but a great sin. If those who do this, should find themselves at last in a mistake; if, instead of coming for their final destiny to the bar of a creature, they should come before the omniscient and almighty God, how great must be their consternation ! It is not for mortals to anticipate the sentence of that tremendous day. Still, for all of the character described, we may well tremble; we may well drop a tear. We have much reason to apprehend, that they have little acquaintance with themselves; and but faint impressions of the evil of sin, and of the purity and majesty of that God whom it offends. Should the divine glory [ flash] on their minds; should they obtain that painful, but necessary knowledge, the knowledge of their own guilt and pollution, they will find, methinks, that they need an infinite Savior; and are undone without one. In the meantime, who can sufficiently regret, that a doctrine so essential in the Christian scheme, so important to the life and power of religion, should meet with such increasing neglect and opposition in our land. In this favored land, once so remarkable for the purity of its faith and practice, it has become common, deplorable common to doubt, to deny, to ridicule the divinity of the Lord who bought us. Unwearied efforts are made to pour contempt on those doctrines on which our Fathers built their hopes in life and in death; and to give currency to a superficial, unmeaning, lifeless religion, which has little of christianity besides the name. Thus is moral poison diffused through a thousand channels. Thus are he best and dearest interests of immortal creatures sported with. Thus are opened the sluices of absolute infidelity.------Take away the deity of Christ; and you remove the main pillar which supports the fabric of christianity. Soon his atonement is denied, his intersession disregarded, the evil of sin thought lightly of, and eternity forgotten. Men live and die without God, and without hope; heathens with christian names; and principally differenced from heathens unchristianized, by a vast accession of guilt. (Footnote: Seriously entertaining these apprehensions respecting the tendency of antitrinitarian doctrines, and the aspects of the present time, I have thought it a sacred duty, however painful, to express them. Many, I doubt not, who, from one cause or another, may incline to think more favorably of the doctrine in question, as candid inquirers after truth. Some, it may be hoped, who have actually embraced them, have neither in speculation traced them into their pernicious consequences, nor in practice exhibited their corrupting effects. Should a single person of either description, be induced by any thing suggested above, to pause and contemplate the subject in the light of truth and eternity, the writer will be amply rewarded; nor will he much regret the charge of narrowness and bigotry which will doubtless by many be attached to this undisguised exposure of his views and feelings.

A much more particular explanation might have been given, of the sentiments designed to be opposed; as likewise of their congeniality with the corruption of the human heart, and their consequent tendency to cherish, to confirm and increase that corruption. But this would have protracted the sermon to an immoderate length. The following just and striking remarks on the subject, extracted from the Evangelical Magazine, are calculated to supply the deficiency; and they are recommended to the serious attention of every reader. May they operate as an effectual caution against the errors reprobated !

"To consider the Redeemer as a mere fallible and peccable man………to reject salvation by grace, the atonement of the Savior, and the influences of the Spirit-----to affirm the merit of supposed virtue, while at the same time its standard is reduced extremely low…..to represent sin as an evil infinitely less, both in its guilt, and its demerit, than serious Christians universally consider it…. To represent the future consequences of sin as inexpressibly less tremendous than the scriptures at least seem to describe…..cannot but be most agreeable and welcome to the haughty, the self-enamored, the worldly-minded, the lover of a little decent dissipation, the man who is striving to soothe a disturbed conscience, the unfledged youth who is exquisitely delighted with his fancied superiority to vulgar prejudices, and the semi-infidel, who is too well instructed to be able to reject the argumentative evidences of divine Revelation." )

My reverend Fathers and Brethren; if we have any regard for the honor of our Redeemer, or the souls of men, we shall not be silent, or inactive at such a time. We shall boldly stand up for the truth. We shall watch and guard against the thousand nameless arts and efforts of error and irreligion. We shall especially oppose ourselves with vigor to those false doctrines which aim at the very vitals of christianity, and which thus threaten to spread moral death and defoliation all around. Let us be thankful that we have a divine Savior to preach-----a Savior not only suitable, but all-sufficient for the wants and woes of our dying fellow-creatures. And let it animate us to think, that while we preach his unsearchable riches, he will afford us his all-gracious presence to support, to cheer, to prosper, and to bless us.

Secondly. The doctrine of the deity of Christ strikingly displays the guilt and danger of those who live in habitual neglect of him, and opposition to his gospel. It is an alarming thought, that as his dignity, excellence and glory are infinite and indescribable, their sin and perverseness in treating him thus, are proportionate. In rejecting Jesus Christ, and his offered salvation, they practically despise the eternal God; they trample on his well-beloved and eternal Son, and seem determined to work their dismal way to destruction, through his tears, and wounds, and blood. This is no tragic representation. It is grounded on the express declarations of scripture. Let every impenitent sinner think of this. At the same time, let him think of that glorious, awful day, when the Savior will be revealed as the Judge; and when the wicked will be ready to think even perdition light, could they but avoid his flaming eye, his insupportable frown. Think of that day when the kings of the earth, and the great men, the rich, the prosperous, and the proud, shall say "to the mountains and rocks, fall on us, and hide us from the face of him who sitteth on the throne, and from the wrath of the Lamb; for the great day of his wrath is come; and who shall be able to stand ?"

Finally. This great doctrine of the deity of Christ speaks a language of encouragement and consolation to the trembling and desponding soul. Are there those who, pressed with depravity and guilt, can scarce believe that the mercy of the gospel can ever reach them, or that they have any concern in its invitations ? Let them think a moment whose this mercy, and these invitations are. O sinners ! look to Jesus. He is the Savior you want. Were he less than God, you might well despair. But banish the disheartening thought. He is God all-sufficient; therefore he is mighty to save. His person is divine; therefore his atonement is infinite; his blood can cleanse from crimes red as crimson, or black as hell. He is God; he has therefore infinite compassion and patience to bear with creatures the most guilty and provoking, and to save them forever. He is God; and can subdue your strongest corruptions, and most inveterate foes. He is God unchangeable; nothing therefore shall ever separate those who trust in him, from his love. Like a God, he pardons; like a God, he comforts, blesses and saves. O come; lay your guilt at the foot of his cross. Commit your precious, perishing souls to his hands. Believe in the Lord Jesus Christ, and you shall never perish. You shall have a friend in death. The almighty Savior, the compassionate Shepherd, will go with you through that dismal vale. And having past the terrors and the gloom, you shall come forth into the light of his countenance, and adore, and celebrate, and enjoy his love forever. You shall sing the song, which angels cannot sing, to him who loved you, and washed you from your sins, in his own blood.

FINIS

A

1810.

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Reprint and digital file July 31, 2002.

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

The following begins the original text:

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ADVERTISEMENT.

THERE are in the City of New-Haven three Female Charitable Societies, voluntarily formed for the purpose of relieving the sufferings of Women, and Children, in the several Congregations. At the request of two of these Societies the-following Discourse was delivered, and is now printed.

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A SERMON~

PSALM XII. 1. 2. 3.

IN this passage of Scripture, the person, who considers the poor, is pronounced blessed. To this declaration several promises are subjoined, specifying the particular blessings, which constitute the happy state, thus generally announced. These are, deliverance in seasons of trouble; preservation ; the prolongation of life ; safety from enemies ; peace and comfort on a sick bed ; restoration to health; and the blessing of God upon his various concerns, while he continues in the world. It will not be doubted, that he, to whom all these divine favours are promised, together with those, which inseparably follow them as consequences, must possess an excellent character, and be eminently an object of the Divine approbation.

Considering the poor is justly explained to mean making them in such a sense the subjects of our careful thought, and thorough investigation, as to learn, to feel, and to relieve, their distresses. He, who in the literal sense considers the poor, can scarcely fail of doing all, that I have expressed. Almost every

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man, who is determined not to administer this relief, avoids, of design, making the poor subjects of his consideration at all.

The word, here rendered the poor, is in the margin translated the sick, or weak; and may be regarded as a comprehensive term, denoting, universally, such as, in want and suffering, stand in need of our assistance.

To consider the poor, then, is to learn, feel, and relieve, the necessities of our fellow men, of whatever nature they may be, and from whatever source they may spring; whether they are wants of the body, or wants of the mind; whether derived from ignorance, vice ,poverty, disease, or sorrow.

From these observations it will be seen, that, in the text, C’ha ritable persons, universally, are declared to be blessed.

In discussing this subject, I shall enquire into the Nature of Charity, thus understood;

The Grounds, on which it is refused; or neglected; and

The Nature of Charity, thus understood, may be sufficiently explained, for the present purpose, in the following manner.

By this I intend supplying them with necessary food, clothing, lodging, fuel, and houses. On this subject, there will, probably, be no dispute, except concerning the extent of the beneficence. That we are bound not to see our fellow creatures starve, go

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naked, freeze, live in the open air, and lodge on the ground, while we possess an abundance of conveniences and luxuries, avarice itself will not, in this country, dare to deny.

The poor only, need, in ordinary circumstances, the administration of the charity, mentioned under the preceding head. All may stand in need of that, which is here specified. Sickness and pain arrest men in every condition of life. But the poor much more extensively need this exercise of charity, also, than other men. Their needy circumstances are very fruitful sources of these evils. Their food is often less, than nature demands ; and worse in kind, than is consistent with either comfort or health. Their clothes ill defend them from the inclemencies of the weather:

Their lodging is cold, as well as hard : Their houses are open to the rain, frost, and snow: and their bleak and cheerless hearths are wretchedly warmed by a scanty pittance of fuel. From all these sources pain and sickness spring up, like a rank vegetation in a fat soil.

About the duty of administering charity in this manner, also, there will probably be little debate, unless concerning the degree, to which it shall extend.

There are multitudes of persons in every class, who suffer, extensively, this species of distress; and all suffer it in greater or less degrees. To sympathize with our fellow creatures, when thus suffering, to soothe their anguish, to give them consolation, to teach them patience and submission, to inspire them with hope, and to shew them how to make the best

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use of their afflictions, is a duty, copiously enjoined in the scriptures; a genuine effect of religion; and a high ornament of the Christian character.

These are endlessly numerous, and various ; and are often not less distressing in their whole extent, than pain, sickness, and poverty. I shall, however, select only two or three examples of this kind of suffering, on the present occasion; as the time will admit of no more.

One of the greatest difficulties suffered, by the poor, is either their want of capacity to employ themselves, or their want of the materials for such employment. So far as I have observed human life, most of the poor, who are not addicted to vice, would rather support themselves by their own labour, than be supported by others. But they are often unable to contrive business for themselves ; and, perhaps, oftener still to provide the means of doing it. Both these difficulties may usually be removed by persons of more ingenuity, and property, with a moderate degree of trouble, little risque, and little expense of time or money. I know of no pecuniary charity, more commendable than this.

Another example is found in the difficulties, which young men, in small circumstances, experience in attempting to obtain business for life. Few situations are more productive of despondency, than this. Most youths are easily discouraged by difficulties. Here the difficulty respects their whole success in the world. Their want of experience prevents them from being able to devise the proper means of relief; their want of property, from being able to furnish those means their want of resolution, and their want of friends, from being able to overcome, or even struggle with,

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their difficulties. He, who takes a young man by the hand, and aids him by money, contrivance, advice, or even countenance, to acquire useful business, will often illumine the whole course of his future life with hope, usefulness, reputation, and enjoyment. He, who can, and will not, becomes one voluntary cause of his ruin.

I will mention but one more example. There are many persons, who, with considerable possessions, are yet embarrassed by debt. Often, they may be relieved, without any ultimate loss of property to those, who will become their benefactors. Sometimes they may be extricated from their difficulties by mere advice. Men of superiour skill in business have it in their power to render important acts of beneficence to others, merely by telling them how to manage their embarrassed affairs with advantage. At other times, they will need pecuniary assistance ; and this can often be furnished to them, without loss or hazard. All, that is necessary, will be a little trouble, united with a little generosity ; while the consequences will be the removal of distresses, otherwise insurmountable, and the restoration of comfort to a family through life; and, perhaps, the communication of it to several succeeding generations.

The ignorance, to which I refer, is that of Business, and that of Religion. The former prevents the subjects of it from acquiring the means of comfort in the present world: the latter, from acquiring eternal life. No person will deny both these kinds of ignorance to be distressing calamities. Yet I fear, that much of what ought to be done to prevent, or remove, these evils, even in this country, is left undone. Neither children, nor servants, are taught, in many instances, as

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extensively as they ought to be, either industry or oeconomy ; their moral state, and necessities; their duty ; and the way of salvation. If children be not instructed in these things, in some good measure, at home; they will be ill prepared to understand what they are taught from the desk.

Vice is the-greatest calamity, and the prevention, or removal, of it the greatest benefit, which can be experienced by man. "Brethren, if any of you do err from the truth, and one convert him ; let him know, that he, who converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins." Every step in this employment partakes of its general nature; and is eminently amiable, and excellent. A volume might be written on this subject without repetition, and with great advantage. The time, however, forbids me to expatiate upon it particularly, as I shall resume it in a subsequent part of the discourse.

Concerning the Duty of administering Charity it will be sufficient to observe, that it is expressly commanded by God; that it is enjoined in the Gospel, in many forms ; that it is impressed upon us with peculiar solemnity and force ; and that it is urged more extensively, than any other duty, which is owed to our fellow men. He, who wants additional considerations, to convince him, that he is under indispensable obligations to perform works of charity, may rest

satisfied, that he is ignorant of his duty, not because he does not understand, but because he does not love, it.

Among the Grounds on which this Charity is refused, or neglected, I shall mention the following.

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Since I have lived in this town, I have observed, that there has rarely been any difficulty in procuring a considerable sum for the relief of sufferers, where the object of the contribution was directly specified where the sufferers were pointed out, and their wants and distresses made known ; and where the sum necessary was definitely exhibited. The particular degree of this liberality was evidently owing to the knowledge furnished of the reasons why, and the extent to which, it was necessary. These facts, and others of the same nature, have induced me to examine this subject with some attention: and the result of my enquiries has been a full conviction, that charity often fails of being exercised, because the necessities of its proper objects are unknown. My Brethren, we are bound to learn the sufferings of others, as well as to relieve them. Scarcely any kind of knowledge, which is so much within our reach, is so imperfectly possessed by the great body of those, from whom the administration of charity is principally required by their Maker. That, which we do not know, we cannot feel. Distress, which we only suppose to exist, will rarely rouse us to any exertion. Until we become more extensively acquainted with the distresses of others, therefore, they will never be effectually relieved. The real reasons, why we do not make ourselves acquainted with them, are usually pride, false delicacy, unwillingness to undergo the trouble of enquiring, and the fear, that, if we gain this knowledge, we shall feel obliged to incur the expense of administering the necessary relief.

A great part of the charities, administered in this town, are matters of mere accident. We have

I believe, a Charitable Society, existing among one class of its inhabitants ; and the fragments

of another such

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Society. Beside these, the three Female Societies; and the. contributions in the several Congregations, intended to provide fuel, to some extent, for the poor, there is nothing of this nature here, which at all wears the appearance of design, The two Societies, first mentioned, were intended for specific objects only. The Female Societies, and the contributions, take a wider range; and, so far as they extend, certainly answer the most valuable purposes. There is, however, a great circle of wants, and distresses, on which neither of these can have any influence: wants, and distresses, which, so far as they are relieved, are relieved incidentally, and irregularly. But that, which is done incidentally and irregularly, is always imperfectly done. The want of arrangement will prevent it from much of that extensive and happy efficacy, which it might possess otherwise ; and will prevent the charity from reaching the most proper objects, and from affecting those, whom it actually reaches, in the most useful manner. What is incidentally and irregularly done will naturally be considered, also, as of little importance; as what may be omitted without much impropriety, or disadvantage; and will therefore be done chiefly, or only, in small degrees, and solitary instances. System gives to every concern of man importance, as well as method; secures the frequent attention of the mind, and the regular efforts of the hands; and therefore gives to human business the highest degree of energy and success. A duty of such high distinction, as the administration of charity, ought not to be unpossessed of these advantages.

3. Another cause of these evils is Insensibility to the sufferings of others.

All men wish to bethought men of feeling and humanity. Multitudes boast of this as their character and few would probably regard the charge of being

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insensible to the distresses of others as any thing less, than slander and calumny. There are, I believe, very few of the human race, who are absolutely destitute of such feelings. The want of sensibility to distress, here intended, is that state of mind, which, whatever else it may be, or do, produces no efficacious attempt towards providing the necessary relief. I intend the spirit, the disposition, which now, as it did two thousand years ago, says to naked, hungry sufferers, " Depart in peace; be ye warmed, and be ye filled ;" but gives them not those things, which are needful to the body. My Brethren, what doth such a disposition, whether we call it sensibility, or faith, profit either its possessor, or his fellow creatures ? It has, long since, been high time for all persons, who do not sufficiently feel the calamities of their fellow-men to lend them, when it is in their power, serious relief, frankly to acknowledge, that they do not, in the proper sense, feel them at all.

On this spirit it is, I fear, in vain to think of making impressions. The evil lies so deep either in the nature, or the habits, of the man, as to be beyond the reach of any thing, which I am able to say.

Mankind are avaricious in two ways to become rich; and to provide the means of shew and pleasure. In whatever way indulged, Avarice is the daughter of the horse-leech, crying " give, give ;" the/re, which saith not it is enough. I use the word, here, in the former sense; the mere love of hoarding up money.

There is scarcely any folly in the human character, scarcely any sin of man, more severely, or more awfully, reproved in the Scriptures, than this lust of the eyes. "They that will be rich," says St. Paul, "fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil; which some coveting

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"How hardly," says our Saviour, "shall they that are rich, enter into the kingdom of Heaven. It is easier for a Camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." Surely these terrible declarations ought to alarm every man, who is eagerly engaged in the pursuit of wealth. Every such man, if he believes the voice of God, must see, that his soul is in peculiar danger. Suppose, my Brethren, God with an audible voice should call from Heaven to one of you, in the prosperous and ardent career of amassing riches; and, addressing him by name, should say, "Miserable man, it is easier for a camel to go through the eye of a needle than for thee to enter into the kingdom of God." Would not this man shudder with terror? Would he not shrink with amazement? Would not his heart like that of Nabal, when informed of the dreadful purpose of David, die within him, and became as a stone? My Brethren, God is now actually addressing this very language to every man in this house, who is eagerly coveting, and labouring to become rich, and peculiarly to every, one, who has already become rich. Let me solemnly charge you, as I am commanded to do by the voice of God, that you be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy, that you be rich in good works, ready to distribute, willing to communicate.

5. Another cause of these evils is Ambition.

By Ambition, in this case, I intend not the love of place, or power; but the love of shew, luxury, and pleasure ; the spirit, which unites, and combines, the lust of the flesh, and the pride, of life. In this case, wealth is not coveted, and sought, for its own sake ; but for the sake of the enjoyments, which it yields.

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This is the spirit of the rich man, whose ground brought forth plentifully, so remarkably displayed in that doting soliloquy; "I will say to my soul, Soul, thou hast much goods laid up for many years: take thine ease, eat, drink, and be merry." This was the spirit also of the rich man, who was clothed in purple and fine linen, and fared sumptuously every day. The miser cannot give to the poor and distressed, because he dreads to lessen his heap the luxurious man, because he cannot bear to curtail the costliness of his dress, the sumptuousness of his table, or the splendour of his equipage. What will become of these things, when God shall say to him, " Thou fool, this night thy soul shall be required of thee?

The wish to provide comfortably for our children is not only rational and innocent, but an indispensable duty. " If any man provide not for his own, especially for those of his own house ; he hath denied the faith, and is worse than an Infidel." God has entrusted our children to our care, and has very reasonably, as well as very kindly, required, that we should sustain them; educate them ; form them to habits of virtue ; prepare them for useful business ; and enable them, so far as shall be in our power, to enter, with prospects of success, upon some beneficial and reputable employment for life. But he has not required of us any anxiety, or any labours, to leave them rich. On the contrary, he has taught us, both in his word, and in his providence, that such anxiety, and such labours, are miserable folly. "Yea," saith the wisest of all men, speaking by the spirit of inspiration, " I hated all my labour, which I had taken under the sun, because I should leave it unto the man, that shall be after me ; and who knewest whether he shall be a wise man, or a fool ? Yet

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The humbling truth, which concludes these observations of Solomon, is abundantly exhibited in the, course of divine providence. Almost all the wealth, which exists in this town, has been earned by those, who possess it. During forty four years, the term in which I have been acquainted with it, almost all the persons, who have inherited considerable property, and have left the world, have died poor: very many of them bankrupts; some, of them beggars; and scarcely any of them men of wealth. What man would toil through life, to earn property, with the knowledge that this would be the issue of his labours? What man, of common sense, must not perceive the decisive probability, furnished by this example, that his labours to hoard up property for his children will issue in this manner ? My Brethren, you profess to love your children. Do you wish it to be more difficult, are you willing to toil through life to make it more difficult, for them to enter the Kingdom of Heaven, than for a camel to go through the eye of a needle? Are you willing to place them in temptation, and a snare, and to cherish in them the foolish and hurtful lusts, which drown men in destruction and perdition ? Will you make these objects reasons for refusing, or neglecting, to perform a duty, so loudly demanded by humanity, so pungently urged by conscience, so solemnly enjoined by God?

The charity, which now addresses itself to the generosity, the compassion, the consciences, the piety, of this assembly, is in some respects of a peculiar nature and has a fair claim to particular consideration.

The Ladies of the several Congregations in this town have, in a manner highly honourable to their character, formed themselves into three Benevolent Societies ; the object of which is to carry relief to every cottage of distress, to every fire side of poverty. The kinds of relief, which they aim to convey, are two the relief of want and suffering, and the removal or prevention of vice and ignorance. Both these purposes they have, so far as their supplies admit, taken very happy and commendable means to accomplish For the relief of suffering, they have especially aimed to provide clothes and bedding. These they not only purchase, and give; but by their own industry, and that of their families, convert the materials into those forms, in which they become fitted for immediate use and comfort. The contributions of this kind are especially intended for the relief of women and children; ordinarily both the most necessitous, and the most deserving, objects of charity. Women and children are usually reduced to want, and distress, by the idleness, gaming, and drinking, of him, who is at once the husband and the father ; and who, by neglecting to provide for those of his own house, has violated his marriage vows ; has incurred guilt, little short of a continued perjury ; has denied the faith of Christians ; and has proved himself worse than an Infidel. This, I acknowledge, is not always the source of the sufferings in question. Even when this is the fact, women and children are plainly less able to provide for their own necessities, or to relieve their own sufferings, than men; and, therefore, commend themselves to the benevolence of every good man by the great consideration, that they peculiarly need assistance.

What is given by the benevolence of these Societies is given with peculiar advantages. The wants and sufferings of families are incomparably better understood, and more perfectly comprehended, by women, than by men ; as are, also, the means of relief; and the ways, in which these means can be most usefully administered. They gain, far more easily, that access to

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the circumstances of families, which enables them to discern the reality, the nature, and the extent, of their sufferings; are much more willing to take upon them-selves the trouble of enquiring; and are much more patient persevering, and thorough, in their investigations. Thus they learn, more effectually than men, who are proper objects of beneficence; what they need; and how, when, and in what measure, it should be administered. At the same time, charity, distributed in this manner, is safely distributed. It is not squandered at the gaming-table: it is not emptied into the cup of drunkenness It warms the limbs : it cherishes the heart: it comforts the sick-bed : it soothes pain: it refreshes languor : it renews the efforts of discouraged industry: and it gladdens the soul with hope, gratitude, and joy. It furnishes, also, that decent attire, which can not be otherwise provided; and enables those, who by decency only would be otherwise shut out., to go to the house of God, to seek his face, and to gain everlasting life.

It ought to be added, that the industry and efforts of those, who are intended to be relieved, are employed with no small advantage for the purpose of extending the usefulness, and increasing the value, of the benefactions. Their hands, as well as those of their benefactresses, are employed in making, and repairing, the materials and garments, which are given : and, in
this way, the amount of the charity is, in some instances, doubled to the receiver. The objects of these charities, particularly the children, have also been employed in several other modes of useful industry; the results of which were intended for sale; and the produce to be converted into supplies of such useful things ,as they most needed. This is incomparably the best mode of conducting those benefactions, which are designed to furnish necessaries and comforts

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to the poor; the cheapest ; the most productive ; and altogether the most pleasing to the receivers: as it gives them the peculiar satisfaction of contributing, reputably, to their own support. At the same time, it redeems them from the danger, or the habit, of Idleness, by furnishing them with employment, which they have neither knowledge, nor ability, to furnish for themselves. In this manner they are taken out of the list of the objects of charity ; and placed on the list of those, by whom such objects are hereafter to be relieved. Nor is this all. Idleness is not only a gross vice in itself, but the highway to all other vices. By making these persons industrious in early life, we prevent them from being nuisances, and convert them into useful members, of society. In addition to this, we seize incomparably the best, and perhaps the only, opportunity, which will ever be given, for preparing them to become Christians.

It is highly desirable, that this part of the design should meet with certain, regular, and liberal encouragement : that one, or more merchants should agree to receive, on terms at once equitable and safe, these avails of suffering industry ; and that, this fact being publicly known, others should make a point, so far at least as their own convenience will allow, of giving them a preference, whenever they have occasion to purchase articles of the same kind. Should some little inconvenience be suffered by either; it is to be hoped, that persons may be found, willing still to make this offering, of a sweet-smelling savour unto God.

For the prevention, or removal, of ignorance and vice, beside what has been already mentioned, these Societies, with a spirit deserving of the highest commendation, have instituted several schools for the instruction of poor female children : children, whose parents either

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would not, or could not, give them this indispensable education. It is not enough to say, that the

Among. these schoo1s, I confess, that I feel a peculiar interest in that, which has been established for the benefit of the female children of the blacks. This unfortunate race of people are in a situation, which peculiarly demands the efforts of charity, and demands them from us. Our parents and ancestors have brought their parents; or ancestors, in the course of a most iniquitous traffic, from their native country; and made them slaves. I have no doubt, that those, who were concerned in this infamous commerce, imagined themselves justified; and am not disposed to load their memory either with imprecations or censures. Happily for us, the question has been made a subject of thought and investigation. This decided it at once: and we are now astonished, that it could even have given rise to a single doubt. Under the influence of overwhelming conviction, we have made the descendants of these abused people free. Here we have stopped; and complimented, and congratulated, ourselves for having done our duty. But notwithstanding this self-complacency, it is questionable, my Brethren, whether we have rendered to the present race of this

[ 21 ]

people any real service. You will ask, " Have we not made them free? and is not liberty, in the acknowledgement of all men, a pre-eminent blessing ?" Liberty, my Brethren, is a blessing in the hands of those, who know how to use it, and are disposed to use it to good purposes. It may easily be abused by ignorance; it will certainly be abused by vice; and, whenever it is abused, it becomes a curse, instead of a blessing.

But these people, I need not inform you, are, generally, neither able, nor inclined, to make their freedom a blessing to themselves. When they first become free, they are turned out into the world, in circumstances, fitted to make them only nuisances to society. They have no property ; nor any skill to acquire it. Nor have they, in the proper sense, generally any industry. They have been indeed used to labour ; but it was under the control, and for the benefit, of others. The hatred of labour, in this situation becomes the habit ; not the labour itself. They have no economy; and waste, of course, much of what they earn. They have little knowledge either of morals or religion. They are left, therefore, as miserable victims to sloth, prodigality, poverty, ignorance and vice. We complain of their vice. Who in such circumstances would not be vicious? They have the usual appetites and passions of man; and love to eat and drink, to wear finery, and to riot in amusements, just as we do ; but are unfurnished with those restraints on these propensities, with which a merciful God has furnished us.

As these people are thus in a great measure unable to provide for themselves, and to regulate their own conduct ; they must be equally unfit to educate their children, and to form them to habits of industry, economy, morals, or religion. Knowledge and habits,

[ 22 ]

which they themselves have not, they cannot communicate. Their children must grow up in more dismal ignorance, and with even worse habits, than those of their parents. The parents have often grown up in respectable families; have, in many instances at least, received some instruction; have seen some good examples; and have been trained up in some good habits of industry and behaviour. All these benefits, however, very many of them have lost, under the influence of that delirious folly, which so frequently, accompanies the unexpected acquisition of freedom ; and all of them must be much worse instructors, than those by whom they themselves were taught. The children, therefore, must, in all cases, be very imperfectly educated ; and, in most, will not be educated at all. In this manner the progeny of these people will naturally decline, until they have reached the lowest point of degradation both in ignorance and vice; and will become blots and burdens upon society: not because they are weaker, or worse, by nature, than we are ; but because they are destitute of the advantages, which, under God, raise us above their miserable level.

When we introduced these unhappy people into this country, we charged ourselves with the whole care of their temporal and eternal interests ; and became responsible to God for the manner, in which we should perform this duty. It is in vain to alledge, that our ancestors brought them hither, and not we. As well might a son, who inherited an ample patrimony, refuse to pay a debt, because it was contracted by his father. We inherit our ample patrimony with all its incumbrances ; and are bound to pay the debts of our ancestors. This debt, particularly, we are bound to discharge and, when the righteous Judge of the Universe comes to reckon with his servants,

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he will rigidly exact the payment at our hands. Th give them liberty, and stop here, is to entail upon them a curse. We are bound to give them, also, knowledge, industry, economy, good habits, moral and religious instruction, and all the means of eternal life. Did no commands of God, did no appeal to conscience and charity, require this at our hands our own interest, and that of our descendants, demands it all. The performance of this duty will make them blessings, the neglect of it will make them curses, to society.

With these views of the subject in hand, I feel myself constrained, in this public manner, to return my cordial thanks to the generous minded persons, who have instituted a school in this town for the female African children. I feel myself peculiarly obliged to return my thanks to the young ladies, who, with a dignified superiority to ordinary prejudices, have taken upon themselves the instruction of this school. I feel myself obliged, in the same cordial manner, to return my thanks to all the members of these Societies, for the noble example, which they have set before us, of doing good to the souls, and the bodies, of their suffering fellow creatures. This is the sublime employment, for which rational beings were especially made ; a prelude to the beneficence of Heaven ; an anticipation of both the virtue, and the happiness, of immortal being. Here the female character assumes its fairest, highest, richest ornaments ; and is arrayed with a lustre, and loveliness, which leaves beauty, graceful manners, and fine accomplishments, out of sight, and out of remembrance.

The Considerations, by which the duty of lending our cheerful assistance to works of charity at large, and to the charitable efforts of these Societies in particular, is urged upon us, might easily fill a volume.

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At the head of them all stands the Command of the Eternal God. All the commands of this great and glorious Being are holy, just, and good. Perhaps none of them wears the character of goodness, i. e. kindness, in a more eminent degree, than the command in question. The tender mercy of the Great Benefactor to the poor, the distressed, the widow, the fatherless, the sick, the ignorant, and the vicious, is here exhibited in a manner, worthy of its Author. These are the persons, who peculiarly need mercy. Their claims on those, who have it in their power to shew mercy, are here established by an authority, which cannot be called in question. These claims we cannot either refuse, or neglect, but at our peril. Our Saviour has declared, that we shall always have the poor with us. The command, therefore, is always obligatory. It is obligatory on us, equally with others; and by us it is to be obeyed in relieving, comforting, instructing, and reforming, these very persons. Our obedience, or disobedience, is daily watched by the all-seeing Eye of him, whose voice gave the command; and who will require an account of the manner, in which we have regarded it, at the Final Day.

The Example of the Divine Redeemer of mankind is a consideration of exactly the same weight; and is plainly even more endeared, and more persuasive. It was a divine character of the Saviour that he went about doing good. It is a glorious characteristic of the miracles, wrought by this exalted person, that they were all acts of charity. There is not among them a single infliction of punishment, a single execution of justice, upon the gross and guilty wretches, by whom he was encircled, and from whom he received daily every effusion of slander, hatred; and persecution. But every day brought with it its train of benefactions. Every day saw this Divine Person healing the sick ; restoring

[ 25 ]

the lame; cleansing the leper; dispossessing demons; feeding the hungry; giving sight to the blind, hearing to the deaf, and life to the dead; enlightening the mind of ignorance; and conducting the vicious back to reformation and piety. The whole mission of the Messiah was one vast, one incomprehensible, combination of charity. The wants, the ignorance, the miseries, and the vice, of mankind drew the Son of God from heaven; led him to the stable; placed him in the manger; conducted him through toil, poverty, and persecution; nailed him to the cross; and buried him in the grave. My Brethren, " Let the same mind be in you, which was also in Christ:

The views of this great Prophet of truth, this perfect Example of righteousness, concerning this subject, are every where expressed in the Gospel, in a vast variety of forms, with singular force, and with unrivalled beauty. Among them you have often read the fine parable of the good Samaritan. Which of you, while you were reading, was willing to become the heartless Priest, or the stupid Levite ? Which of you felt, that himself could have come coldly up to the agonizing sufferer, and, surveying his miseries with a flinty eye, and a brutal bosom, could have passed by on the other side? Whose conscience did not thrill, whose heart did not glow, whose tears did not fall, with ingenuous sympathy, when the benevolent Stranger came up to the miserable sufferer; and, although hated by him and his whole nation with a sinu1ar enmity, refused the common civilities of life, and styled a dog, pour into his wounds the oil and the wine, which he had brought for his own sustenance, place him on his beast, convey him to the inn, and there at his own expence provide effectually for his cure? My Brethren, you are daily passing by the children of distress. They are not

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Jews: they are not enemies. They are your fellow-citizens, your friends, your kindred. While, therefore, you read the delightful story of the Samaritan; while your consciences approve, and your tongues commend, his charming, Evangelical example, "Go, and do likewise."

The supreme excellence of this Christ like character is another consideration, which cannot fail to have the happiest influence on all, who have tasted the sweets of doing good. "I have coveted," says the great Apostle of the Gentiles, " no man’s silver, or gold, or apparel. Yea, ye yourselves know, that these hands hath ministered unto my necessities, and unto them that were with me. I have shewed you all things, how that, so Iabouring, ye ought to support the weak ; and to remember the words of the Lord Jesus, how he said, "It is more blessed to give, than to eceive."’

View this great, this wonderful man, leaving his country; his friends; his certain prospects of opulence; the supreme distinction, to which his vast powers of mind gave him an undisputed title; and all the pleasures, and hopes, coveted by man. Behold him wandering over land and sea; encountering hunger and thirst, cold and heat, pain and sorrow, contempt and persecution, torture and death; to rescue the souls of his fellow-men from ignorance, vice, and perdition ; and to restore them to the knowledge of God, faith in the Redeemer, holiness of life, and a blessed immortality. See this same man , amid all these trials, amid all this beneficence, labouring daily with his hands, that he might minister to his own necessities, and those of his companions; supplying the wants of himself and others, instead of receiving that support from his converts, to which his claims allowed of no question. Whence arose this singular conduct

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of this astonishing man? It arose, my Brethren, from the fact, that he believed, that he embraced, that he realized, that glorious declaration of Christ," It is more blessed to give, than to receive."

In this world the order of the Universe is inverted. All enjoyment is here sought by the natural disposition of man, not in giving; not in communicating good to others; but in receiving; in gaining good from others. Happiness is here sought in hearing up wealth; in acquiring power, influence, and distinction ; in the attainment of luxury, and shew. It is sought, my Brethren, but is never found. "Israel is an empty vine; he bringeth fruit unto himself."

In plainer language, Israel is destitute of happiness, because he seeks it in the gratification of a selfish spirit.

The order of things, established by God, is directly the reverse of this, in the virtuous universe

happiness is found in doing good; not in gaining it. Thus God finds his own happiness in infinite beneficience to his creatures. Thus Christ found his happiness; in saving a ruined work!. Thus the Apostles found their happiness in promoting the conversion of man-kind. Thus parents find their happiness in doing good to their children; friends in increasing the comfort of their friends ; and every Evangelical benefactor, every truly charitable man, in relieving distress, and restoring comfort to the sufferer. My Brethren, I have shewed you all these things, how that, so laboring, ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, "It is more blessed to give than to receive." This is happiness unembittered,, refined, noble, approved by God, and destined to endure and increase forever.

In the same manner, the circumstances of those, who are to be relieved, appeal with powerful eloquence to

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the heart of sympathy and kindness. Think, my Brethren, what it is; think what it must be felt to have been by the heart of an Evangelical benefactor ; to warm the frozen hearth of poverty; to deal out bread to the hungry sufferer; to cover the naked; to cherish the frame, shivering with cold; to make soft the bed of sickness; to pillow the languishing head of pain; and to pour wine and oil into the wounds of misery. Think what it is to enlighten the cloudy soul of ignorance ; to purify the corrupted heart of vice and pollution; to call back the outcast, the prodigal, the profligate, to the house of his Heavenly Father: to prevent a multitude of children from becoming outcasts, prodigals, and profligates ; to teach those, who otherwise would never be taught, to read the Word of God; to understand, and unite in, his worship; to learn the way of life ; and to find the path to Heaven.

There are men, who, unhappily, will not be moved by these considerations; generous, noble, and divine, as they are. Let me remind every man of this character, that God hath said; " Blessed is he that considereth the poor. JEHOVAH will deliver him in the time of trouble: JEHOVAH - will preserve him, and keep him alive; and he shall be blessed upon the earth. JEHOVAH will strengthen him upon the bed of languishing; and will make all his bed in his sickness; and will not deliver him into the hand of his enemies." God hath said, " He, that hath pity on the poor, lendeth to JEHOVAH; and that, which he hath given, HE will pay to him again." This is a consideration, which even the miser, if he will think, cannot fail to feel. The most selfish man living, if he has any sobriety of thought, is obliged, at times, to realize, that he stands in absolute need of the blessing of God; of his protection, of his bounty, of his mercy. Every man’s own interest, therefore

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and infinitely his best interest, is inseparably interwoven with the performance of this duty. Equally united with it is the interest of his children. The true secret of providing blessings for our offspring was discovered, and declared, by the Psalmist : a secret, which all the sagacity of Avarice has never been able to discern. " I have been young" said the man after God’s own heart, " and now am old : yet I have not seen the righteous forsaken, nor his seed begging bread. He is ever merciful, and lendeth ; and his seed is blessed."

Let me also remind that stony heart of Insensibility, those greedy feelings of Avarice, which know no wants, or sufferings, but their own, that He shall have judgment without mercy, who shewed no mercy.

In the great day of account, When the Son of man shall come in his glory, and all the holy angels with him; then shall he sit upon the throne of his glory, and before him shall be gathered all nations ; and he shall separate them one from another, as a shepherd divideth his sheep from the goats. And he shall set his sheep on the right hand, but the goats on the left. Then shall the King say unto them on his right hand, " Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For 1 was an hungred, and ye gave me meat; thirsty, and ye gave me drink; 1 was a stranger, and ye took me in ; naked, and ye clothed me; I was sick, and ye visited me ; I was in prison, and ye came unto ; me." Then shall the righteous answer him, saving, " Lord, when saw we thee an hungred, and fed thee ? or thirsty, and gave thee drink ? Then saw we thee a stranger, and took thee in ? or naked, and clothed thee ? or when saw we thee sick, or in prison, and came unto thee ?" And the King shall answer and say unto them, " Verily I say unto you, In as much as ye have done it unto one of the least of them, my brethren, ye have done it unto me."

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Then shalt he say, also, unto them on the left hand, "Depart from me, ye cursed, into everlasting fire, prepared far the devil and his angels. For I was an hungred, and ye gave me no meat.; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in: naked, and ye clothed me not; sick, and in prison, and ye visited me not? Then shall they also answer him, saying, "Lord,when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee ?" Then shall he answer them, saying, "Verily, 1 say unto you, In an much an ye did it not unto one of the least of these, ye did it not unto me.."

UPON

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PRINTED BY SUBSCRIPTION.

1810.

THIS Discourse is printed by private subscription. A majority of the Honorable House of Representatives, against the usage of a century and a half, in like instances, not only refused to observe the customary form of civility, and ask a copy for the press; but passed a resolution containing high charges against the Sermon, and purporting that the dignity of the house forbade the usual courtesy to the preacher. It is thought proper, the publick should have the means of judging, whether the falsehood or the truth of the alledged "accusations" in the discourse, and whether its language," or its meaning, had the greatest influence, in subjecting it to such peculiar censure.

ELECTION SERMON.

ROM. 13—4.

FOR HE IS THE MINISTER OF GOD TO THEE FOR GOOD.

THE salutary control of government is every where conspicuous. Order is the glory of the universe. The excellence of creation results from the subordination of the parts to the whole. Revolving worlds move in obedience to fixed laws In civil government the people obey, the magistrates rule, order and security follow. Defence and aid are necessary to man ; because he is feeble and exposed to dangers. The goodness of God, therefore, has inspired us with social natures, that dispose us to yield and receive those favors, which are necessary to our being. Thence arise those conventions, which constitute civil society. Government, therefore, results from the nature of man and the goodness of God. The people require and the government promise protection. The government demand, and the people promise obedience. These obligations are mutual, whether they rest on usage or a written compact. Civil government, therefore, is an appointment, or ordinance of God, and those, who govern, are the ministers of God. "The powers that be are ordained of God." "By him kings reign, and princes decree justice; by him princes rule and nobles, even all the judges of the earth." They are the ministers or servants of God. He prepares them for their work. Their understanding, talents, and opportunities, are from him. He "girded" or prepared Cyrus for his great work.

If God raise up Rulers for evil ; if he elevate them in his wrath; if they be "set over the people for their sins" then their hearts are hardened, they abandon

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The laws of Revelation, and the principles of rectitude ; they exult in the ruin, which they bring on their country. Such are God’s ministers of vengeance. They pull down the judgments of heaven on the land.

When God intendeth good to a people, he elevates good men; "he giveth wisdom"; "he rnaketh man to inherit the throne of glory." "He putteth down one ; he setteth up another." The good, accomplished by a wise government is incalculable ; the comforts and blessings, which it produces, are innumerable. A few of these we shall now mention.

l. A good government is the minister of God for good, by commanding the confidence of the honest and enlightened part of the community.

Is this possible? Will not men always complain of government ?

A portion of every community will always complain. They envy those possessions and comforts, which they have not the power or virtue to obtain. They hate those excellencies, which are strangers in their own hearts. They delight in pulling down those mounds and bulwarks of society, which protect the industrious, the good, and successful citizens. The confidence of such men may not be expected, except when they suppose the government base and abandoned like themselves.

The stability and public approbation of good government, therefore, depend on the prevalence of public virtue. By a frank and noble style of procedure the government may prevent murmurs among their most worthy citizens. They enjoy the delight of conscious security ; they expect a reward for all their labors; they are stimulated to noble darings. Mutual confidence is necessary for the most useful transactions between man and man. It is the animating principle of all that is great or happy in society. Unless intelligence and integrity be supposed, timidity, and caution, and distrust, will prevent that union of interest, that combination of influence, and that ardour of exertion, which arc necessary for every thing

[ 3 ]

great or excellent. Every bud of hope will be blasted by the wind of jealousy. When the government are suspected of weakness or corruption, public and private enterprize will die with the palsy. Public institutions will languish. Corporations will tremble for their rights. Individuals will become torpid with fear.

For want of union most of the Powers in Europe have recently fallen in rapid succession, like the spires of a city, overwhelmed in a furious conflagration. To establish this union or confidence, among the sound part of the community, is the duty of Rulers. Such Rulers once diffused their blessings over these States. So feeble was the first Confederation, that public confidence had taken her flight; Industry had deserted her unfinished labors. Commerce and Revenue had vanished from the land; Hope was expiring; Despair, Murmurs, and Insurrections, were carrying terror through the nation. A new government was organized. It was administered by good men ; it commanded the confidence of good men, No tale of enchantment equalled the change in real life. Labor was roused from his slumbers; Commerce spread her sails; the stars of America enlightened every region of the world ; Wealth rolled in with every tide. In every village and family the means of comfort and improvement were multiplied. While the people of Europe were drenching their fields in the blood of their friends and neighbours; while in one of its most populous kingdoms the fury of revolution was exhibiting scenes of impiety, atheism, carnage and cannibalism, which made savages blush, that they were men, we were cultivating the arts; and with an olive branch in our hands, gathering harvests in every country . [ Bold italics added for emphasis, Willison Ed. ]

The proceedings of the government were fair and open as the day. Those rulers were the ministers of God for good. They enjoyed the confidence of the best citizens. Their good names are still as precious ointment. Such has generally been the government

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of this Commonwealth. Their noble and patriotic resolutions us have encouraged the good people, and covered themselves with glory. Instead of a plundered treasury, fidelity is every where conspicuous

II. The independence of an administration renders it a minister of God for good to the people.

An individual must display an independent spirit to gain respect, or be greatly useful to his friends; so must the Rulers of the land. From conscious rectitude, an individual ought to act as he speaks, and to speak as he thinks. A government of this character is the palladium of its friends, the terror of its enemies. A generous administration, rendering justice to all nations, and demanding equal justice of them, is a sublime object of contemplation. Like Mount Sinai, wrapt in smoke and blazing with fire, it may tremble, but cannot be moved.

When Alexander inquired of the captive prince of India, how he would be treated, the reply was," I would be treated as a King." It would be well for modern governments to study the address of the Scythian Ambassadors to Alexander. "What have we to do with thee? We never set foot in thy country. May not those who inhabit woods be allowed to live without knowing who thou art, and whence thou earnest? We tyranize over no man; we will submit to no man." Such was the spirit of our government. It was assailed by the two mighty powers of Europe. Those great Leviathans seemed ready to swallow up our foreign traffic, as a drop of the ocean. Our Ministers of God for good had wisdom to understand, and fidelity to accomplish what was suitable to be done. Messengers of peace were commissioned; in swift sailing ships, they demanded justice, and justice was obtained. Our government, though an infant, was an infant Hercules. In its cradle it strangled the serpents of insurrection and foreign influence.

Our country then neither paid tribute to one nation, nor deceived, nor insulted another. They did not debate in their nocturnal legislatures by the light

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of the enemies’ artillery, nor the blaze of our own ships. Neither were they lulled to sleep by the sighs of their mariners, perishing in the prisons of Napoleon. Though our country was patient and magnanimous, they commanded the respect of their enemies, the approbation of the world, and they maintained their independence.

III. Justice and impartiality towards other nations often render Magistrates the ministers of God for good.

Personal resentments, and points of honor, among the Rulers of nations, may be sport to them they are mischief and ruin to their people. A spirit of independent impartiality is the glory of man, the glory of government. A spirit of justice and truth soothes envy, and disarms revenge. When other kingdoms are overwhelmed with wars, such a nation, like the mountain of Ararat, rises above the storm, and is enriched by the floating wrecks of the world. The citizens of other countries are treated with equal hospitality; their ships enjoy equal protection; their Ambassadors of Peace are received with equal cordiality and respect; their proposals of amity are met with the same sincerity ; their injuries kindle the same resentments Such were the halcyon days of our country. The Rulers were Fathers, and the people the children of their care. We enjoyed prosperity at home, and glory abroad.

When this impartial neutrality is announced in the public acts of the government, when immense privileges are yielded, from a supposition that such neutality is not a solemn farce, then, is not the least departure from it, infinitely base and fraudulent, a kind of national perjury, a public, and notorious abandonment of national honor and rectitude? Does not such a nation degrade itself from the high rank of an independent government, resting on the basis of public justice, and transform itself into a company of sharpers ? Just so far as such a company grants favors to one bel1igerent, which it refuses

another, just so far it forfeits its neutral rights: just so far it takes the ground of an enemy; just so far it virtually declares war, and is itself subjected to the fatalities of just warfare. With what face can such a company complain of havoc and spoil on the ocean, when the secret fires of war are burning in their own vitals?

Did the history of a civilized society ever record their songs of neutral professions, united with their acts of determined hostility? Has it been read in the annals of hypocrisy, that a neutral nation rejected the minister of peace from one nation, gloriously defending their last hopes; that they broke off all intercourse with that of another, while offering to unite two nations whose interest and prosperity are inseparably connected; that to the third they gave the fraternal embrace, whilst his master was insulting their claims, and making war against their country? Is not such a government the engine of divine wrath? Where, we anxiously ask, where, where is a solitary proof of justice or impartiality towards other nations?

IV. Rulers are the Ministers of God for good, by promoting the cause of morals and religion.

Rulers have a commanding influence in promoting the cause of religion and morals. They are the ministers or servants of God, to do his work, to promote his cause. The influence of religion is necessary to the well being of society. Without the aid of religious principles, human laws and institutions cannot secure time enjoyments of society. The magistrates cannot punish crimes, unless they are proved. They cannot be proved unless the witnesses venerate the name of God, and tremble at the obligations of an oath. It is also often in the power of men to commit crimes so secretly, as to bid defiance to discovery. The commission of these secret sins can be prevented only by impressing the heart with the justice of God, with sentiments of religion.

[ Bold italics added for emphasis, Willison Ed. ]

There are also important duties which are of so imperfect obligation, that no law can define their limits; no law can reach them without changing their

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nature. Such are charity and hospitality, filial affection, and some other duties. How can men be rendered dutiful to parents, and kind to the afflicted, unless their consciences be impressed with the force of religious obligations? Will you by law compel a man to be charitable to the poor ? This converts the service into a tax of government. Shall not the magistrate, then, employ every suitable measure to improve the religious character of the public ? The effects will be more salutary and powerful than all the laws, and prisons, and dungeons of the Commonwealth.

In this work of reforming mankind, God has employed the Rulers of the world. Has not God always been wise, always a good judge of what measure was best to accomplish a good work? When he has remarkably prospered his work, has he not united magistrates with the ministers of religion ? Does not history, sacred and profane, bear testimony to this interesting fact? We dare go back to the remotest antiquity; we dare rest the merits of the question on the experience of ages. Melchisedeck and the Patriarchs were both Kings and Priests of God. Israel was delivered from Egypt by Moses and Aaron. When the people were to be reformed, David, and Solomon, and Josiah, were raised to the throne of Palestine.

When God determined to give up the people to believe a lie, that they might be destroyed, then wicked men seized the reins of government. With unhallowed feet Jeroboam ascended the throne; with impious hand he bound the diadem round his brow. Then the people were made to sin. Like sheep they were prepared for slaughter. In the prophecy of Daniel, and the whole book of God, the glorious days of the church are under the genial sway of devout rulers ; her apostacies are under the baleful influence of infidels and vicious men. No axiom of philosophy is more evident. " A wise king scattereth the wicked." When righteous judgment is executed, vice dares not appear. In the reign of Asa, a pious king of Judah, he effected a wonderful reformation among his people. They

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renewed covenant with their God; pagan groves, and idols, and altars, vanished from the hills of Canaan. In the reign of Jehosaphat the work proceeded more powerfully.; he not only banished idolatry, but united himself and the officers of government more intimately with the, ministers of religion. He was not ashamed of truth and piety. He sent his princes, elected magistrates, to teach in the cities of Judah, and with them he sent priests and levites. The mission of laymen and ministers was sent to the most remote towns of the state. These good men, under the patronage of government, "taught in Judah, and had the book of the "law of the Lord with them, and they went about all "the cities of Judah, and taught the people." The influence of this pious magistrate was amazing. All the pomp of his court, the splendour of his cities, and the terror of war, thundering on his frontiers, could riot have produced such effects at home or abroad. Not only were his own subjects quiet, religious and happy; but from observing his dignified conduct, and holy walk, "the fear of the Lord fell upon all the kingdoms "of the lands, that were round about Judah, so that "they made no war upon Jehosaphat. The Philistines brought him presents and tribute of silver, and the "Arabians flocks of sheep and goats." Such is the natural influence of a pious magistrate. As the world, improves in piety and morals, as the millenial reign of the Redeemer advances, the character of rulers will be more elevated and holy. When all shall know the Lord, then kings and queens shall be nursing parents of the church. The only reason now, that such rulers are not preferred, is the want of righteousness in the people. None but wicked people prefer a wicked government.

they would as willingly elevate an infidel, as a Christian to the highest office of the nation. While the world in this in stance is charitable to their veracity, it blushes for their indecency. Are they not traitors to their Lord and Master ? Are they not, like the false prophets of Israel,

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abandoned of Heaven to be the destroyers of their deluded country? Does not Jesus Christ say to them, 'Get thee behind me, Satan !" The woes, which they and their accomplices have already produced., cannot be numbered; the damage and losses, which they have brought on the country, cannot be calculated; the vices and corruptions, which they have occasioned are infinite; many years of good government would not restore public opinion and morals to their former standard of purity. Unhappy men! are your people so wickedly in love with goodness and good men, that they need the charm of your influence to kindle their admiration for the enemies of their Saviour?

Magistrates are the ministers of God for good;. and what good can be compared with the moral good of the country? Laws to promote the sciences are good; laws to promote the useful arts are good; laws to prevent disease and death are good; but what are all these compared with moral good? Those advantages will soon perish; the seas, where commerce sails, will ascend in vapour; the fields and hills of agriculture will vanish, as leaves of the forest; but the moral good of the heart, piety and benevolence, will survive the fall of the universe, and with solemn transport contemplate the funeral of nature.

Can magistrates promote such an interest; can they be the ministers of God for spiritual good, and can they hesitate, can they loiter in the work? Can a creature be found, so lost to all the virtues of the heart, who would not prefer rulers of a christian spirit to infidels, pouring their sarcasms on him who was born in a manger? Men have walked in the fiery furnace, and not been burned; but wicked magistrates have not failed to increase the iniquities of the people.

In numerous ways may rulers promote piety and religion. They need not the sword of persecution, nor the ghostly power of a Roman pontiff. Are not most people greatly affected by personal influence? Do not rulers possess incalculable influence? They are the ministers of God. They are as gods among men. In

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this world they are the highest order of beings; they are little lower than angels. Must not their moral influence be almost irresistible? Does not the voice of history declare a general resemblance between the moral character of rulers and their subjects? Wicked rulers make a wicked people; good rulers promote a reformation of manners.

Good laws promote virtue and morality. Good rulers enact good laws. These are swords and spears in the hearts of the wicked. They are batteriers of terror, pouring storms of fire upon the dens of vice and infidelity. Laws are not the only moral strength of a government. The public mind may be improved by the patronage of the arts and sciences. These enlarge the mental powers, reline the sentiments, soften the heart, mend the state of society. Every incorporation for intellectual improvement, or benevolent purposes, every new seminary, is another pillar in the temple of virtue.

The examples of rulers have great influence on the public mind. If they profane the Sabbath, disdain public worship, ridicule the Bible, scoff at the Saviour, or despise his ordinances, every fool will ape their ungodliness, mimic their vices, and pursue their steps down to ruin. But if magistrates be good men, their virtues, like the blossoms of spring, will perfume the country. They will encourage the faithful of the land; .the wicked will tremble before them. Like the young Prince of Uz, they go out from the city and the young men hide themselves ; the aged rise and stand up, princes refrain to talk, and the nobles are silent. As the shining sun diffuses light and heat through the system, so a devout governor, by the power of his example, extends the spirit of piety and sound morals. In this particular the legislature of Massachusetts have done themselves immortal honour. In a day of darkness and rebuke, they led the way to the temple of humiliation and prayer; they were the first to seek the Father of lights.

An administration is the minister of God for good, by appointing good men to the subordinate offices of

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the community. These are scattered over the land; these mingle in every company, and carry the light of virtue, or the miseries of spiritual plague and death to every cottage. I only add, that as the alliances of individuals generally give a complexion to their characters and circumstances, so is it with nations. Such is the social nature of man, that he generally assumes the moral complexion of his familiar associates. That government deserves public confidence, and is the minister of God for good, which forms no alliance with a people of opposite religion, glorying in their infamy and crimes, Time was, when an alliance with a nation, which disdains all moral obligations, which blasphemes God and his Son, would have been rejected as improper and dangerous. As a good physician removes his patient from a deadly atmosphere, so a good government forms its alliances where pure religion, sound principles, and christian morals have taken up their abode, The allies of Napoleon are compelled to adopt his interests, to bend to his yoke, and wear his chains. They imbibe his ferocity and atheism. His philosophists instruct them; his officers discipline them; his secret agents, as swarms of locusts from the banks of the Nile, now darken the nations of the world. The atheists of France, and the Puritans of New-England; was ever an alliance, so monstrous ! Our temples shudder at the proposal; the spirits of our fathers bend from their thrones of bliss, and enter their solemn protest against such a horrible union. [ Bold italics added for emphasis, Willison Ed.]

V. Those are the ministers of God for good, who protect us in the enjoyment of our privileges and possessions.

From the days of old, from the most ancient annals of mankind, we learn that "the earth was then filled with violence." The human race had taken arms; they were in a state of hostility. The fields were red with blood; families were cloathed in mourning. The laws raised their voice; the sword of the magistrate was necessary to suppress the malignant passions, to preserve order in society, or even the labours or lives of individuals. Where privileges and possessions

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are not secured, men will not labour, but for mere necessity; for labour is pain. Universal poverty and wretchedness, therefore, always accompany a feeble or oppressive government. This calamity now presses Egypt and Palestine in the dust. This spirit of destruction now stalks through the Ottoman empire. The light of commerce is extinguished ; the sons of traffic are brought low; Tyre, the ancient mart of nations, is now a mournful pile of rocks. Athens, once the light of The world, and Jerusalem, the joy of the whole earth have fallen from their ancient splendour. The hills of Canaan are no longer blushing with vines, nor waving with corn; her villages and cities have vanished ; the arts are fled from Greece. Idleness, ignorance, vice, and misery, cover the empire in darkness. The fine climate and the luxuriant soil remain ; but the government is changed. Their Solons, their Ptolemies, and their Solomons, have left their thrones to men of another sort. The property and the comforts of the people are insecure. To confirm these has been the labour of magistrates in every age. Such is still their benevolent work, to preserve man from man, the honest and diligent from the unprincipled and vicious. This renders them the ministers of God for good.—With strong desire, with poignant anxiety, we look to rulers, to the ministers of God to protect us, our labours, our privileges, our happiness from assault. Numerous are the pursuits, invaluable the acquisitions and felicities of man in civil society. Of course he is vulnerable from a thousand points. Every particle of property, every privilege, civil or moral, every habit or opinion, may be an inlet to misery and ruin. Clothed in

the mantle of sensibility, all eye, all heart, man implores protection from the ministers of God, the political guardians of his country. When he sits by his fireside, he looks to the magistrates, as household gods, to protect him from danger. When he goes forth to his professional employment, he expects protection from the laws. If he travel the lonely forest, if he sail the trackless ocean, where a thousand rovers watch for plunder, he expects the government, like a fiery bolt

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of heaven, to guard his course. Are the pastures covered with flocks, and the fields with corn; does the farmer raise the song of harvest; has he "enough and to spare ;" the ministers of God by their protection encourage his enterprize; the cheerful market rewards his labours; his success enlivens hope; his plans are enlarged; his toils are renewed. As the cherubims and flaming swords of Eden guarded the tree of life, so the ministers of God defend every commercial right; then most distant regions open all their treasures, every wind of heaven hastens to our shores the comforts and. luxuries of the world, every billow of the ocean pays a tribute, yields assistance to increase the wealth, to improve the arts, to refine the manners, to establish the liberties of our country.

But why should I proceed ? . No picture, which I can draw, would equal the glory, which is past, the days of other times. All the blessings of a wise government, all the blessings of peace and prosperity, have, have been enjoyed. The husbandman enlarged his fields, adorned his buildings, and multiplied his flocks and herds. Patriotic and opulent corporations, through hills and rocks, and mountains, opened roads and canals to the ports of traffic. Mariners lifted their canvass to every breeze: the fish of the ocean, those immense resources of wealth, those golden mines of the poor, with the produce of every climate, were piled on our shores. Our villages were encreased and enriched; our cities rose with new splendours; seminaries were founded; colleges were more richly endowed, temples, hospitals, benevolent societies, displayed the improvement, the rising glory of the nation.

We saw, we blest those ministers of God for good ; their good names shall enrich the narrative of the historian, the song of the bard.

"Ye free born sons of New England, suspend your

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cheerful business, fly from your unfinished labours, sacrifice your immense profits, abandon the fixed habits of your lives, unload every ship, stop every avenue of commerce, guard every harbour, every river, every boat, every citizen, who can lift an oar or move a limb to any point of the compass, murder every offender without jury or the form of trial ;"

Had such a yoke hushed the din of business, would you have believed your senses? Or in the moment of amazement and indignation would you not have adopted the tales of enchantment and wizards, and supposed the mandate from some goblin of the tombs, some spirit of darkness?

his spirit, his despotism is here. "So Satan broke into Paradise, and damnation followed."

elections.

It is political health and life, or a deadly plague in the vitals of the Commonwealth. In the hands of bad men the rights of suffrage are "fire-brands, arrows and "death."

But does any person hesitate whether to give his vote for a man of known probity, a man, who has been your friend, who has never deceived you, who has never been deceived himself; who has never apostatized from his own principles, writing folly or villainy upon all his past life ?

Will you discard men, the immense benefits of whose administration you have actually experienced? Will not this discourage and drive good men from public office? Will not this throw you into the hands of those, who flatter to betray, who climb to office to share in the plunder of the treasury?

But to exercise this political fidelity, your own hearts must not be like the sluggard’s garden. If vice pollute your life, or infidelity poison the fountain of action, then will you prefer rulers of the same dismal description. On the wisdom and piety of the people rest all our hopes of a wise administration.

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The price given for the right of suffrage surpasses calculation, Shall it be perverted? It cost our fathers exile from their native land, their fruitful fields, their delicious gardens, the dwellings of their parents, their domestic altars, and the courts of their God. It cost them famine, disease and death, in a wilderness of savages ; the war song of hostile tribes alarmed the slumbers of the night ; they met the chiefs on the hill of battles, the earth drank their blood. Will the descendants of such a people neglect the right of suffrage ? Will you employ it in a rash or dangerous manner? Will you write a name, or lift a hand to support a government, which is the minister of divine wrath? Should you be able to bear the yoke of foreign despotism with manly fortitude, should you even gain some temporary advantages from the ruin of your country, remember, your children may not stand on your elevated ground.

Have mercy then on your children, on your country, on generations unborn. Entail not on them

the miseries of a government, hostile to their best interests, hostile to heaven and earth. Would

you establish those in the first offices of the land, who will poison the hearts of your children

with infidelity, who will harness them in the team of Hollanders, and Germans, and Swiss, and

Italians, to draw the triumphal car of Napoleon ? Are you nursing your sons to be dragged into

his armies? Shall they be sacrificed on his bloody altars? Who will bury their bones whitening on

the hill of battle?

Were our country awake to their danger the awful crisis would demand all their wisdom.

Your enemy calleth the fowls of heaven to eat the flesh of kings, and the flesh of captains; the

blood flows to the horses bridles. He binds kings in chains, and nobles in fetters of iron. His

armies burden the earth; pestilence and famine, and death, follow their course. Yet these are

harmless. I acquit them of mischief; when compared with the hords of spies and secret agents,

sent forth to the nations of the earth, to sow discord among brethren, to spread irreligion and

atheism, to dissolve the bonds of society.

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Like the frogs in Egypt, these emissaries "enter our houses, our bed chambers and ovens." They mingle with the people, persuading them, that infidelity forms the same good magistrate, as the spirit of Christ. They gain the confidence of rulers, who yield their people a sacrifice to foreign ambition.

Can he be merciful to strangers, who has ruined his own country ? The fruit often perishes in the fields of France, because the farmer is unable to pay the taxes of harvest. The pestilence of this contagion has reached our shores. Where is the voice of general gladness, where the face of enchanting prosperity, lately so conspicuous? Why are our ports solitary and sad? Why have the masts been huddled together like groves scorched by the fires of the wilderness ? Where are our cheerful mariners? Who, where is he who has done this mighty mischief? Has famine, has pestilence stalked through our towns? Every child can answer. The heralds of the general government have passed through our towns; like the messengers of Job, each had a tale more affecting than his fellow. They have passed along; before them was the garden of Eden, a virtuous people, obedient to the laws. Behind them is the desert of Sodom, violations of law, perjury, and distress. Terrific architects of ruin, can they exult in their tremendous power of annihilation?

Is it said that this cause of complaint is removed, that commerce is again free from her iron chains? Then, why has she not been always free? Are the belligerents less powerful? Is the modern Attila less piratical? Is the dragon dead, which has so long wasted our country? Forsaken, abandoned, and execrated by all, did the monster expire alone, without a friend to close its eyes, to sing its funeral dirge, or to convey its loathsome remains "to the narrow house? " Do the authors thus plead guilty to the charge of general distress, and extensive ruin, wantonly brought on the nation? What is the merit of removing miseries, which ought never to have been inflicted?

Let the country be indemnified for the invaluable

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losses sustained in our fisheries; for the losses in our foreign traffic; for the losses in our domestic trade; for the losses in having several channels of commerce turned to other countries; let the government indemnify the nation, for the lives which have been sacrificed, for the numerous perjuries, for the daring evasions of law, for the immorality and wide spreading licentiousness., which their oppression has excited; then shall we listen to the tale of merit for the redress of our wrongs.

In your absence have your servants wasted your goods, turned the streams from your lands,

permitted strangers to imprison your children, burn your fields and houses? Finding themselves in danger, have they suffered the fires to go out, while they rioted at your table? Are you not charmed with their goodness? They permit you to return and build on any part of the smoking ruins. Will you not strike golden medals in honour of their fidelity? Did Egypt’s king escape infamy and execration by removing the first plagues by which for a time, he had ruined the fishery and traffic of the nation ? The billows of the Red Sea echoed the songs of Israel; their daughters joined in the chorus of praise; instruments of music, and the dances of the tribes, expressed the transports of the moment. Were these the effusions of gratitude to Pharaoh, because he had suffered his fatal restrictions, to expire; or were they the notes of triumph, the hosannas of exultation, because he "had sunk as lead in the mighty waters ?" When Judas returned the thirty pieces of silver, was there not overwhelming evidence of his guilt, in his change of measures ?

If the administration will do a new thing, speak to France the language of an independent nation, we shall hope they are preparing to mount the ladder, which angels ascend. The world will applaud the deed of honour.

I spontaneously turn to the chief magistrate, the pilot of the ark in this political deluge. But he, like the celebrated legislator of Israel, perhaps,

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recognizes his successor; but with this happy difference, not for any word spoken " unadvisedly" by himself Though it is known to your Excellency that our constitution does not, like that of Athens, formally appoint the sentence of’ Ostracism, yet may it have occurred, that we have the substance without the name, and without any legislative statute for its regulation. The Athenians sent their best men into exile; we, more humane, only relieve them from office. In Athens, ostracism pruned the growth of luxuriant merit. It condemned to exile those illustrious men who were accused of being exalted above other citizens, by their conspicuous virtues. An Athenian no sooner distinguished himself by his splendid actions, than he was marked as a victim, His unsullied reputation was a sufficient reason for his banishment. But they never made apostacy, infidelity, and shouting hosanna to the Molock of the age, passports to the highest offices of the state. Still every corporation is not so debased, and we fondly anticipate the hour, Sir, when the immense resources of your political science, when your undaunted fidelity to your country, when the splendour of your talents, will irradiate a popular branch of the government, and like the flash of heaven, display the machinations of our foes. Nor can this possibly be any degradation of rank. The diamond is the same, whether it sparkle in the crown of royalty, or slumber on the cross of the pilgrim. The sun is the same, shining in meridian splendor, or descending in full orbed majesty, beyond the western hills "to enlighten the lower parts of the earth." Your indefatigable labors of office, your known anxieties for the public good, are pledges that wherever your lot in society shall fall, every effort will be made for the salvation of your country. This shall console us in our fears, while we most devoutly wish you every blessing from the God of heaven.

His Honor, the second magistrate of the Commonwealth, was the companion, the AID, the friend of Washington. Could a volume of eulogy say more? Had Washington, honored sir, been your fellow

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candidate for office, this day, undoubtedly the result would have been the same to him and to you. The independence of the country was laid in the tomb of’ the hero.

Finally, The Council and legislature will readily perceive how vastly important and responsible is the office of magistrates.

Ye are not the ministers of state in a mighty empire ; ye are not the ambassadors from the first court of the civilized world; but ye are more; ye are the ministers of God; ye are, the agents of the king of kings. Ye are elevated to be the lights of the world or the instruments of Almighty vengeance. We receive our laws, our maxims of conduct, our opinions, our morality, and in some degree the spirit of our religion from you. The encouragement of our labors depends much on the wisdom. of your laws. It depends much on you whether the fields shall be loaded with harvest, whether prosperity shall swell the song of gladness; or whether, with hopeless, feeble, reluctant hands, the farmer shall toil merely to supply his necessities. It depends on you whether our flag shall be known in every sea, our mariners throw the hook and harpoon; from the line to the poles, and bring us the riches of every clime. It depends much on you whether sound morals and pure religion, the charitable societies and christian institutions of our country, shall outlive the storm, which is deluging the earth with barbarism and impiety. I had almost said, ye may be the ark to save a drowning world. You may perhaps direct, not only the destiny of this Commonwealth, but of the United States. To say all in one word, you may revive the dying confidence of the people in the wisdom and patriotism of government. The subjects of your deliberations are various as the fate of empire, affecting as the ruin or glory of your country are serious. Your responsibility might make an assembly of angels tremble.

The Chieftain of Europe, drunk with blood, casts a look upon us; he raises his voice, more terrible, than the midnight yell of savages, at the doors of our forefathers. Already our government is more obedient,

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than his conquered kings, his ruined vassals. Already they have laid their country on the funeral pile with other nations; they have pierced the vitals of its prosperity, as a peace offering to the baleful demon. The people are afflicted; the cause is hidden from their sight. Our prospects strike us with dismay, yet we must not, we can not yield our necks to be yoked to the car, or to be chained to the throne of the tyrant. Save us, we beseech you, from such an awful catastrophe. The voice, the decided, indignant voice of Massachusetts would not be heard in vain. The resolves of your predecessors are an imperishable monument of their wisdom, their love of country. More, much more remains to be done. In you we confide to keep alive the fire of independence, which seems ready to expire. The crash of thrones, and tremendous fall of empires, are heard as common sounds. We see the crimson cloud of vengeance sail the heavens, charged with showers of blood; we see the blaze which sets the heavens on fire; we hear those awful explosions, which shake the world, and cover the earth with the slain; we hear the howlings of the storm, the sighs of despair, and the shrieks of death among the nations; still we slumber, and slumber, and slumber, and cry, "peace, peace." But should this Legislature. unitedly lift their voice, and sound the alarm of danger, it is believed you would find the people perfectly prepared to listen, to believe, and to act for the public good.

Ye would be hailed as the Saviors of your country. Your names, familiar as household words, would go down to generations unborn. Posterity would call you blessed. In America, Napoleon might find a Danube, he could not pass; in the Senate House of Massachusetts, an enemy less manageable than the Alexanders, the Fredericks, the Ferdinands, of modern Europe. Let New England rise in her strength, and perform her duty, and the Corsican might, as easily tear the sun from the firmament, as overturn our governments.

But our duty does not consist in soft words and fair

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speeches. Apathy, indifference, and confidence in the great Destroyer, will not accomplish our work. Our enemy is too sagacious; too powerful, too determined, and too ferocious, to be stopped in his march of ruin, by the spirit of slumber and security. Our songs of admiration will not melt his bosom of’ stone.

If your house were already wrapt in smoke and flame, would you stand and declaim respecting the wonderful exploits of fire, and the splendour of the terrible scene? Had a stranger, while enjoying the rights of hospitality, mingled poison in the cups of your children, would you pronounce a eulogy upon his cunning, or amuse yourself with the dying convulsions of your sons and daughters? Would you move with indifference from the explosions of a furious volcano? In the rapids of Niagara, just rushing, plunging, falling down the awful cataract, would you slumber on your oar, would you call for a pencil, to paint the prospect of sublimity and horror? Will you then admire and applaud the magick achievements of Napoleon, till your country is covered with misery and desolation? Will you confide in the angel of the storm, when your country, like a shattered vessel, seems ready to go down in a moment?

The people look to their Legislators for their hopes, their fears, their political impressions. They are listening; they are anxiously enquiring "Watchmen what of the night? What are the signs of the times ?" You see the enemy; unless you faithfully warn the people, they will be destroyed; but God will require them at your hands. Will you not then inform them, that the combustibles are collected, that the mines are charged, that the matches are lighted, that the emisaries of that Demon of ruin, who has waded in blood from Egypt to Russia, who is now swimming in the blood of Europe, are waiting to cover this land with conflagration and misery ? Will you not disappoint your political opponents, and will you not overwhelm the enemies of your country with despair?

Would to God that he, who now addresses you with such feeble talents, for one moment might enjoy

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the power of persuasion, the power of communicating his own most solemn convictions, the views which wring his heart. I would speak only for God and my country. I wou1d plead with you in behalf of your children, your fellow citizens and the human race. I would plead for your altars, your sabbaths, your Savior and your God. Is not a tremendous power sweeping, sweeping the face of the earth with political and moral ruin? I know ye believe this. Shall there be no limits to his devastation? Shall the ocean set no bounds to his domination?

Will you sound no alarm from the malls of our political Jerusalem ? Will you leave open the gates; shall the tiger rush upon your lambs ? Shall they not learn their danger ? Will not the stones, then rise your accusers ; will not your fathers' bones cry out against you?

Is there any enchantment in our atmosphere, in our pleasant dwellings, to change the destroying demon into an angel of peace ?

In peals of terror the sighs Europe, and her clanking chains, warn us of our impending fate. She has been chastened with whips; she is now, lacerated with scorpions, she is crushed under the wheels of her despot. Wallowing on her gory turf, blood bursting from every vein, she conjures the Legislators of the world, to be admonished by her awful example. Save us, we beseech, we implore you, save us from her vassalage, save us from the ruin, which is already begun. Who knoweth whether ye are come to the government at such a time as this, to be the savior of our country? Who knoweth whether ye be raised up by heaven, as an assembly of Gods, to stop the billows of destruction, and as the ministers of God, to say to the angry floods, "Hitherto shall ye come, but no further, and here shall your proud waves be stayed." But I forbear. Venerable Sirs, forgive my freedom. I speak as I feel, and as a dying man to dying men. I must soon appear before a higher Court to give an account for these words. ( Dr. Parish died in 1825, Willison Ed.)

AMEN.

APRIL 8, 1810.

PUBLISHED BY WILLIAM HILLIARD.

E. W. Metcalf, Printer.

1810.

This document was scanned from an original printing.

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 28, 2002.

To aid the reader, we have retained the original page numbers in brackets as shown here: [ 3 ]

This Discourse by David Osgood, D.D., is a work par-excellance by a master orator in the best New-England tradition. Dr. Osgood was regarded as one of the finest in this field by many of his contemporaries, and the printed version of his address even carries this across to the reader. One can almost feel the passion to his cause which Dr. Osgood projected nearly 200 years ago!

Dr. Osgood herein examines Napoleon's aggressions in Europe, and his intended destruction of England. To that end, he charges Jefferson and his friends with fostering that objective in our national government's policies. This

Work of Osgood is of immense value in understanding the underlying motives of those in power, and how they agitate the populace into riots and insurrections for the pernicious cause. The concepts are just as valid today. Clearly, Osgood's warning of Britain's potential to do the infant U.S. real harm here, via their Military was prophetic, to say the least!, and fulfilled in some measure in 1812.

David Osgood earned a degree from Harvard, (1771), and was awarded a Doctorate in Sacred Theology (S.T.D.) from Yale in 1797.

Willison Ed.

The Following begins the original text:

Harvard University, April 9, 1810.

Rev. Sir:

II SAMUEL xv. 6.

WHEN we think of the character of David, the wisdom and rectitude of his government and the unexampled happiness and prosperity of his subjects during his reign; the success of Absalom in exciting so general a revolt and drawing over to the side of rebellion, so vast a majority of the people, is an event seemingly unaccountable. From his early youth David had shown himself the first of heroes and the first of patriots. His splendid achievements during the reign of Saul, had spread his fame throughout the nation: All Israel and Judah loved him. After a long series of the severest trials, by the suffrages of the whole nation, as well as by the appointment of God, he was made king over all the tribes. Being thus invested with the government, he speedily freed the nation from every foreign yoke, and amply avenged every hostile aggression. He never lost a battle, nor failed of success in any expedition. His arms were constantly and every where triumphant. He humbled and subdued, not the Philistines only, but, the Ammonites, Moabites, Edomites, Syrians, and all the former enemies of Israel. His subjects saw all the neighbouring nations who had hitherto so often oppressed them and, at all times, had been thorns in their sides, now made tributaries to them. The wealth of the adjacent countries centered in the land of Israel.

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In the civil administration of his government, David fed the people in the integrity of his heart, and guided them by the skilfulness of his hand. Being just, he ruled in the fear of God; and the beneficial influences of his administration were as the light of the morning when the sun is rising; and his people flourished under them like the tender grass springing up under the warm showers of heaven. He adored the divine constitution of his country, and regulated its affairs with a scrupulous conformity to its institutions. His heart glowed with the love of God and of his law; and he so arranged the forms of public worship as to give them all the beauty of holiness. No people before or since, were ever more prosperous and happy, than the Israelites were at the very time when they conspired with an impious son, to depose and murder the best of kings and the most indulgent of fathers.

The text assures us that this change in their affections, was not occasioned by any motives of reason, any considerations which honor or honesty, which wisdom or goodness could approve. Absalom stole the hearts of the men of Israel—as a thief acts against all the rules of truth and justice, so, by the vilest intrigues, lies, and flatteries, Absalom attached to himself, the hearts of the people. So Absalom stole, refers to the preceding description of these his wicked arts of deception. The history insinuates that his success was facilitated by the engaging comeliness of his person and its exterior graces, his form being so perfect that, from the sole of his foot to the crown of his head, there was no blemish in him. In the choice of a king among the ancient Ethiopians, "the face availed much," says Lucretius. Many in every nation, are liable to be prepossessed by a beautiful outside. Even the

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prophet Samuel, when he looked on Eliab, said, surely the Lord’s anointed is before him. Undoubtedly Absalom’s beauty, aided by his polished manners and masterly address, had its influence among the less discerning part of the people.

Having attracted general admiration and become extremely popular, in concert with Ahitophel, the Machiavel of the age, he secretly resolved upon his nefarious design; and in its prosecution, left no arts of seduction unattempted. For a long time, it was his practice to rise early every morning, and throwing himself in the way of all those who, from any of the tribes, had any business at, court, or any controversy depending upon regal decision, he accosted each individual with the most condescending affability, entered into familiar conversation with them, inquired from what city or tribe they came? then remarking upon their business, lamented that he was not authorized to hear their cause, and implicitly censured his father’s government as negligent of the public good in withholding from the people the rich services which he would be glad to render them in the capacity of judge. As often as any person noticed him, or made obeisance to him; immediately he took that man by the hand, embraced and kissed him. On this manner did Absalom to all Israel that came to the king for judgment: and so, by these methods, lie stole their hearts.

His success is a melancholy proof of the strange infatuation and blindness to which men are liable with respect to the things pertaining to their present temporal peace and prosperity: It shows that the majority of a nation, even of a nation professing the true religion, are liable to be so inveigled, deluded and biassed by artful

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designing men as to be brought, not only to desert, but to turn against, their truest friends and benefactors; withdrawing from them their confidence and placing it in the most unprincipled and profligate characters; and at the hazard of their lives, supporting such characters in a long continued series of crimes, crimes tending, not only to their own reproach, but to their misery and ruin.

After the Israelites had made up their minds upon the politics of the day, and respectively chosen their sides; we may easily conceive the bitterness and virulence which the two parties, the continued adherents to David and the followers of Absalom, felt and expressed the one towards the other. Of these indeed we have a specimen in the slanders, imprecations and curses which Shimei poured forth upon David to his face, in the hearing of all his friends. Come out, come out, thou bloody man, thou man of Belial: The Lord hath returned upon thee all the blood of the house of Saul in whose stead thou hart reigned and hath delivered the kingdom into the hand of Absalom thy son: and behold, thou art taken in thy mischief because thou art a bloody man. In this strain, we may suppose, all the orators and emissaries of Absalom at every club-meeting in every city throughout the tribes, declaimed against David, depreciating all his virtues and good deeds and at the same time, equally aggravating and emblazoning every mistake, infirmity or defect either in his private character or in his administration of the government. To these slanders David alludes in the Psalms which he composed upon this occasion, in which he complains, that their tongues were drawn swords—that the poison of asps was under their lips, and that they heaped iniquity upon him.

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In this abuse of him, all his known friends came in for their share. Those ministers of religion and those men of understanding and judgment, of fixed principles and steady habits, all the Barzillais throughout the country, who still retained their loyalty, were stigmatized as tories, friends to an arbitrary and unjust government, to a cruel and bloody tyranny, the supporters of a wicked usurper, of an old vile adulterer and the atrocious murderer of the brave Uriah. Thousands and thousands listened with the most eager attention to the enchanting and captivating eloquence displayed upon these topics; and had their passions worked up to phrenzy against the adherents to such a monster of wickedness.—Undoubtedly the partisans of David retaliated in their turn, and were not sparing in applying to their adversaries, the appellations of rebels, traitors, parricides, miscreants, unprincipled disorganizers, seditious disturbers of the public peace, and the mad destroyers of their country.—Thus the two parties went on mutually reviling and abusing each other till the sword, drawn by brother against brother, father against son and son against father, decided the contest in the slaughter of twenty thousand of their brethren in one day—all occasioned by the restless ambition of one man. We are not to suppose that all David’s adherents were men of piety, nor that the followers of Absalom, were all equally wicked with himself. The text implies the contrary; their hearts being stolen by him, imports their having been misled and deceived by his flattery and guile.

My hearers, you already anticipate the application of these things to the present state of our own country and nation; and perhaps some of you may think that a

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minister of religion had better forbear touching upon topics with reference to which different parties have so deep and quick a sensibility. This is the common language of the dominant party at the present day; but the time was, when the public voice highly applauded the clergy of the country for their noble exertions in its political concerns. Their influence was universally acknowledged and extolled in bringing about that revolution by which our independence and liberties were obtained. Why are they now desired to be silent? The reason is obvious. It is known that the character of the present national rulers and the measures which they have adopted, are disapproved by the great body of the clergy throughout the United States. Such men would never have been entrusted with the government and such measures would never have been adopted, could the voice of the clergy have been heard. The prophets of the Lord throughout the laud of Israel, with Nathan and Gad at their head; and the priests and Levites, with the high priests, Zadock and Abiathar at their head, were not more firmly attached to the government of David and more fully opposed to the usurpation and rebellion of Absalom, than the clergy of this country are attached to the character and principles of Washington and opposed to those of Jefferson and his adherents. In the opinion of the clergy, the former bore the image, all the principal features of the man after God’s own heart, while the latter was deemed capable of all the guile and dishonesty of an Absalom.

As the ministers of religion are known thus to differ from the abettors and supporters of the present rulers, they are desired to abstain from all political discussions

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in the pulpit. But should not they who are thus earnest to impose silence upon their teachers, reflect whether there be not something suspicious in this their desire ? It is essential to an honest and good heart, always to hold itself open to the evidence of truth from whatever quarter it may be offered; while it is the nature of prejudice and of every ill bias, to hate, at first sight, the appearance of opposition. Have not their religious teachers as much at stake as themselves, as great an interest in the public weal? Is it possible for them, to prefer one set of rulers to another from any other motive but a conviction of their being better men or better qualified to serve the Public? As men of information and learning, the clergy may be supposed to possess advantages superior to the generality of their parishioners, for forming a correct judgment of public characters and of public affairs. The leaders of parties have often a private interest distinct from that of the public, to promote; but the clergy can have no such interest. Thus circumstanced, might it not be naturally expected that their people would wish to be informed of their judgment upon these complex yet interesting concerns? To whom can the farmer, the mechanic, or the tradesman apply for information with so much confidence as to his minister? I remember the time when this was generally practised, and the opinion of the clergy, to a great degree, guided that of their people. If for some years past, it has ceased, has it not been for the same reason that it ceased among the Israelites after Absalom had stolen their hearts? Infatuated and blinded by the spirit of party, by the flattery, guile and falsehood of artful, interested and designing politicians, men give themselves up exclusively to the passions and prejudices thus produced.

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In such a state of things however, whether men hear or whether they forbear, the faithful minister of the gospel feels himself under an obligation superior to that of any human authority, to testify against all unrighteousness in government, as well as in other concerns; and against wicked rulers, as well as against wicked subjects. The word of God obliges him to cry aloud and not spare, lifting up his voice like a trumpet, against the crying sins of the land; and calling upon all ranks of men to forsake their false and evil ways and reform whatever has been amiss in their politics, as well as in every other part of their conduct. Their political faults and follies, more frequently perhaps than any others, have been the immediate cause of prejudice to religion, as well as of detriment to their own civil interests. Had the Israelites hearkened to their prophets and priests, had they possessed knowledge and virtue sufficient to resist the cunning and subtilty of Ahitophel, the flattery and guile of Absalom; what direful calamities might they have escaped!—To my apprehension, similar calamities, but probably of much longer continuance, are now hanging over our country, brought on precisely by the same arts which originated Absalom’s rebellion. We are hurrying on in a career apparently leading to the same conclusion. Does it not become us as rational reflecting beings, as men, and much more, as christians, to pause, and seriously and solemnly inquire whether we are right, whether we may not be under some wrong bias, whether there may not be a lie in our right hand!

Could men be persuaded to such a dispassionate inquiry, there would be room for hope; but when a party spirit has once taken possession of their hearts, from that

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The nature of prejudice is the same in all ages and upon every subject, political, as well as religious; and they who are most under its influence, are least sensible of it, and wholly unaware of the absurd lengths to which they may be drawn. Many persons who, during Washington’s administration, joined in censuring his measures, explicitly approbate them now ; but they still confide in the very men by whom they were then deceived. Is it not wonderful that they are not sensible of the inconsistency—that they do not blush to remember the many ludicrous follies into which they have been betrayed by their

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artful leaders? Amidst the universal clamour which these leaders had the address to excite against Mr. Jay’s treaty with Britain, how many of our country towns exposed their ignorance and folly by publishing strictures and resolves upon that subject? In some places, the matter was carried to a much greater extravagance. In one of the counties of the state of New York, nearly a whole congregation of professed christians became so agitated that they committed great disturbances. They paraded the streets, burned Mr. Jay in effigy, and erected liberty-poles with a French red cap on their tops and absurd devices on their bottoms; which liberty-poles, a few months since, were still standing. the monuments of the knavery and wickedness of the men who are now our national rulers. Those honest christians who were worked up to such a phrenzy, knew no more about treaties than they did about Sir Isaac Newton’s Principia ; but the Absaloms and Ahitophels of the day, who were then attempting to dethrone Washington, had stolen their hearts and their understandings. On a Lord’s day during these their riotous proceedings, their minister read for their edification, the thirteenth chapter of the Epistle to the Romans, the seven first verses of which are so many precepts enjoining civil order and government. A great proportion of the congregation grew very angry; and the chapter being read, they declared, "THE NEW TESTAMENT WAS WRITTEN ONLY FOR SLAVES UNDER A MONARCHY, AND WAS NEVER INTENDED FOR INDEPENDENT REPUBLICANS. "—Thus the word of God itself is renounced by professed believers when it stands in the way of their party-prejudices and passions.

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that our friends and fellow-citizens, deluded and blinded by the sophistry and guile of wicked Absaloms, are hurrying on in the career to ruin, and are carrying ourselves along with them; are we to be silent? are we to forbear every attempt to open their eyes and disabuse them ?— My hearers, I enter upon this attempt with the feelings of one going upon a forlorn hope. God is my witness that I would not upon any consideration, willingly or unnecessarily wound the feelings of, or give offence to, an individual in this assembly. My aim is to address you in the words of truth and soberness. If a single assertion should escape me which is not true, I pledge myself on conviction, to recall it as publicly as it may be made. Will you not then give me your candid hearing while I open to you what appears to me the true state of our national affairs ?

The cloud which now darkens our horizon, began to appear at the period when the first embassador from the French republic, unfortunately reached our shores. As the object of his mission was, to unite this nation with his own in war against England; the men who are now our rulers, were well disposed to comply with his wishes, Immediately French emissaries spread themselves from one extremity of the continent to the other, many newspapers were engaged to aid their cause, and many partisans in all the states, especially in the southern ones, appeared clamouring for war. So great was their influence in congress, that one of its members, in a letter dated more than sixteen years ago, expressed himself to this effect, "I shall congratulate my country if we can get through the session without a declaration of war." The wise and upright Washington issued his proclamation of

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neutrality; but for some time, it remained doubtful whether he would be able to support it against the influence of the war-party.

The leaders of that party have never lost sight of their object. Before they reached the helm of state, their influence was constantly and uniformly exerted in favor of France against England. Washington made a treaty with the latter, in consequence of which a vast property was restored to our citizens, and the commercial prosperity of the country through the course of more than ten years, continued rising to an height before unexampled. Yet this treaty, so unspeakably advantageous to the country, brought upon Washington and Jay, the utmost venom of slander and abuse from the men now in power. Such was their influence then in congress that, for a long time, no act of the legislature could be obtained making provision for carrying the treaty into effect. It was, at last, obtained by the petitions and remonstrances of the merchants in our great cities.

At the period when this treaty expired, the sun of our country’s glory had sitten, Washington was no more. His insidious and malignant opponents had burst the doors of public confidence and seated themselves at the head of our affairs. The commerce of the country and its immense advantages from a good understanding with England, were matters of no consideration with them. The British cabinet offered to renew the treaty, but they spurned the proposal. The philosophical Jefferson had a variety of experiments which he wished to try, the projects of his own fruitful invention; dry-docks, gunboats, non-importation acts, embargoes, non-intercourse laws, torpedoes, with, I know not, how many other contrivances

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for bringing down the spirit of the nation to a temperament suitable to the views of those who now guided their counsels. In the pursuit of these projects, the commerce of the country has been destroyed, its infant navy reduced and neglected, its prosperity blasted, its wealth dissipated, its treasury, what was not first plundered by the creatures of administration, wholly exhausted; the spirits of parties inflamed and sharpened against each other, and foreign war provoked by a continued series of insults against the only power which has hitherto stood between us and the great ravager of the human race.

Amidst these experiments, permission was, at length, given to our envoys at London, to negotiate a treaty upon conditions which their instructers had little reason to expect would be conceded. By a change in the British ministry remarkably favorable to this country, those conditions were essentially obtained. Mr. Jefferson was disappointed. In that treaty he saw the derangement of his favorite schemes, and, what affected him still more, the loss of the friendship of France. Bonaparte had just.decreed the destruction of the British commerce, and imperiously demanded the aid of America. Jefferson’s heart was with him, but this new treaty stood in his way. What should he do ? The constitution required the treaty to be laid before the Senate of the United States. The president knew that if submitted to them, it would certainly be sanctioned. Thus situated, would any man whose heart was not that of an Absalom, of a desperado, have taken upon himself, in contempt of the constitution, the responsibility of rejecting and indignantly sending back, a treaty so essential to the peace and prosperity of his country? Would he have thus put to hazard, the

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immense property of his fellow-citizens at that moment floating upon the ocean, a tempting prey to more than a thousand British cruisers?

But this was the desired opportunity for Jefferson’s experiments. Of course, they were put in immediate operation; but as they consisted in a most flagrant violation, not of the federal constitution only, but of those first principles which unite men in society, and were a stretch of despotism unparalleled and unexampled in the history of the world; no circumstance attending them, occasioned to my mind more gloomy apprehensions, than to see my fellow-citizens so humbled and lost to a sense of their civil rights, the rules of morality, and the laws of God as to be capable of yielding their necks one moment to such horrible impositions. Their infatuation upon this subject, exceeded in absurdity, the stupidity of the Israelites in suffering their hearts to be stolen by Absalom. The utter futility of those experiments to answer their pretended purposes, had been demonstrated by their opponents both in and out of congress with a light clear as the noon-tide sun; yet the whole party shut their eyes against this light, and one of our great men, whose influence in favor of the embargo-laws, had more weight than that of any other individual in New England, said to me; doubting of their efficacy, "I know they will be effectual." This he repeated in the same peremptory tone over and over again.—Notwithstanding this high confidence, after they had been in force eight months, our minister at Paris, wrote to his employers, "That in France the embargo was not felt and in England forgotten." By our wise rulers however, it was continued ten months longer to the gratification and applause of the French government.

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the increased profit of British commerce, and the distress of our own citizens. At last, it was given up by its very authors and abettors; but were they ashamed of their sin and folly? No; they were not ashamed: They immediately had recourse to other experiments of the same general nature; and to this day, their theory is not exhausted; they have still further projects in contemplation.

But, as a preacher of righteousness, authorized by the word of God, I announce to them, that from what they have done already, a load of guilt and a long train of evils both natural and moral, have been produced which will one day, whatever may be their present insensibility and stupefaction, gnaw their souls to the quick and pierce their very joints and marrow. Besides the misery and mischief to the multitudes immediately oppressed; in the sight of that Being whose eyes are every where beholding the evil and the good, many persons, either in evading or executing the embargo-laws were, from first to last, slaughtered; divers murders and perjuries were committed, innumerable false oaths taken, crimes of blackest dye perpetrated, and scenes of violence and guilt acted along the whole extent of our frontier, as well as in every port and harbour on the coast. All these atrocious enormities are still crying to Heaven for vengeance upon those evil counsels and unrighteous decrees which, in their effects, were so many snares of hell for the consciences and souls of men. Hardened infidels may sneer at these denunciations, but though men may mock, God is not mocked. In the issue of things, it will be found that, as there is a reward for the righteous, so a strange punishment is in reserve for the workers

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of iniquity. The heaviest woes hang over those who decree unrighteous decrees—and attempt to establish a city or a government by iniquity.

0 that I were made judge in the land! was among the arts of Absalom. The same insidious arts covered the march of our present rulers to the helm of State. Nothing answered their purpose better, than reproaches against their predecessors for their want of economy, for the enormous salaries which they had appropriated to themselves, and for their general profusion of the people’s money. Upon this string all the newspapers devoted to their interest, were constantly playing. In a letter to a citizen during Washington’s administration, Mr. Jefferson expressed his dread of the patronage of the Executive, "because it enlisted on his side all those whom he could interest, and doomed the laboring citizens to toil and sweat for useless pageantry."

With such professions previously made, he and his coadjutors gained possession of the public chest. What has been their economy? During the eight years preceding his administration, the average appropriation for the civil list, annually fell short of half a million of dollars. During the same term of his and Madison’s administration, it exceeded the double of that sum. Mr. Hamilton whose labors and talents originated the whole system of revenue, received a salary of thirty five hundred dollars. His present successor in the same office, receives five thousand dollars.—It is well known that all the subordinate officers in the government were displaced by Mr. Jefferson to make room for his friends, the true republicans, as they are called, men of economy who are willing to straiten themselves to spare the mouth

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of labor. Among these republicans, General Wilkinson makes a most conspicuous figure. The expenses of this man’s table for the space of about four months only, cost the United States six thousand six hundred nineteen dollars. When I read the particulars of this and his other accounts in the public papers, I could not conceive, that such charges would be allowed. Extravagant as they were, they were paid by Mr. Jefferson’s order in violation of the law. Is the suspicion unfounded that he feared to provoke Wilkinson, lest he should betray secrets prejudicial to the party? Among the capable and honest republicans introduced by Jefferson to places of public trust, one at New Orleans has lately absconded with one hundred thousand dollars of the public money; another at the Eastward, with thirty thousand;

A secretary of state, an attorney-general, a collector of our first sea-port, and a clerk of the house of representatives are on the list of defaulters." A report of the comptroller of the treasury brings in Mr. Jefferson’s officers delinquent to the amount of half a million of dollars, exclusive of the defalcations during the three last years, as yet unknown. Besides these absolute losses, the sums are immense and incalculable which Mr. Jefferson’s experiments have cost the country. I know not how many millions were expended in building and equipping his fleet of one hundred and three gun-boats which, when finished, he himself acknowledged to be useless. Was there ever before, under the name of defence, so cruel a mockery practised upon any people ?— In short, Mr. Jefferson, throughout his administration, treated the people as though they were less than children, more easily deceived and destitute of all intellect. In

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his very last message to congress he affected to be at a loss how to dispose of the surplusage of revenue, and to solicit advice whether it should be laid out in roads, canals, &c—when he knew that, in consequence of his measures, the wheels of government must stop within a twelve month unless there should be a loan of four millions of dollars. Such shameless effrontery is hardly paralleled in the history of tyrants.—Mr. John Randolph, a Virginia member of congress and formerly a zealous friend of the late President, has become so thoroughly convinced of his dishonesty that, in one of his publications, after observing that he returned from his mission to France "in dress, taste, politics, philosophy, and religion, a finished Frenchman"—he goes on to compare him in his messages to congress and public documents, to the insidious and dark minded Tiberius, and says of him, "that he died politically with a lie in his mouth."

My brethren, when the people of these United States, chose this man for their chief ruler, I did at the time and do still, firmly believe that they sinned against Heaven in a grievous and aggravated manner. By that sin they have brought upon themselves the displeasure of Almighty God, the effects of which they are now suffering, being given up to eat of the fruit of their own ways, and to be filled with their own devices, their public counsels being turned into foolishness, their transgressions made to correct them, and their backslidings to reprove them.

We call ourselves a Christian nation. God has distinguished us from many other nations by giving us the inestimable treasure of his word to direct us in all our conduct, and especially in our political concerns. This word enjoins it upon us, in the choice of rulers, to give

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our suffrages for such and such only as fear Him, men of truth, as well as of ability, eminent for religion and probity, as well as for knowledge and wisdom. These commands are, not only abundantly repeated both in the Old Testament and in the New, but are illustrated in many striking examples of good and bad statesmen and rulers, of Davids and Absaloms, of Samuels and Ahitophels, of Gideons and Abimelechs throughout the whole inspired history. This nation, when their religious teachers set before them the revealed will of God upon this subject, and admonished them not to act in contradiction to their christian principles and profession—this nation turned a deaf ear, declared against being priest-ridden, imposed silence upon their pastors at the peril of being deserted by their flocks and turned out of their livings: The answer was," whether he believe in one God or in twenty, whether he be a believer or a deist, the friend of Jesus Christ or of Thomas Paine ;—it is sufficient for us that he is a true republican, and for that reason, the man of our choice." The sentence of Heaven was passed up on them: Ephraim is joined to idols, let him alone. The Lord gave them their request; but sent leanness into their souls.

Many people seem to think that though a man should not be a believer in christianity, he may notwithstanding be a man of good morals and a wise and good ruler ;— there having been many such among the ancient Greeks and Romans before the publication of christianity. But they who thus argue, forget that there is a wide difference between deists in a pagan, and deists in a christian, country. Pagan deists upon whom the light of revelation never shone, were never guilty of bating and rejecting this

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divine light. For this reason, they may be supposed to retain a much deeper sense of moral obligation, than those men who have apostatized from the gospel. The latter, though professing belief in God, are practical atheists. Robespierre, as also Thomas Paine, professed belief in a supreme Being; but they were both practical atheists. They left their supreme Being to slumber in supine apathy and indifference, while they pursued the career, the one of his passions, the other of his appetites, insensible of and careless about all future consequences. I do not say that all deists are equally unrestrained in vice with these two most profligate characters. Many, no doubt, are held back by natural affection, by a sense of decency, by public opinion, by a regard to reputation, and by other similar considerations; but not by principle, not by any deep governing sense of their accountableness to God. Never in my life did I meet with a deist who appeared in his actions or conversation, to be influenced by a reverential awe of God; nor do I imagine such an one to be found in all christendom. The seed of the gospel never falls upon an honest and good heart without being received and taking root. Its light never shines upon those whose deeds are not evil, without being welcomed as pleasant and delightful. But those men whose minds, after being enlightened by education and science, are yet so blinded by their passions and lusts as to hate the light of revelation, are never in their practice afterwards guided by the light of nature and reason. Divine providence suffers this inferior light to be extinguished in those who wilfully reject the superior and greater light of revelation. Such men are usually given over to a reprobate mind and seared conscience. As temptations

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occur, they often go from bad to worse till they become desperate in wickedness. Hence it comes to pass that such men in christian countries, are often guilty of crimes not named among the heathens, more vile and atrocious than those of pagan idolaters. It may be doubted whether the crimes of the latter, of all the pagan nations over the whole earth during the lapse of ages, have equalled in magnitude and horror, those of the infidel French since the commencement of their revolutionary career.

But to go on with our political discussion. I remember to have read in the Monthly Reviews of London during Washington’s administration, a panegyric upon his strict and scrupulous observance of the rules of neutrality; but by this neutrality he drew upon himself, the displeasure of Jefferson, Giles, Madison, and their whole party. Jefferson said of him, "that he was attached to the whore of England ;" Giles* publicly abused him on the floor of congress; and Madison exerted all his abilities in the national councils, to defeat his neutrality by a law making a discrimination in favor of France against England. The spirit of this proposed law consisted in rendering the United States tributary to France by compelling them against

* Giles, I mention this man because his influence in congress for some years past, seems to have been irresistible, and originated the most, if not all, those measures which have brought reproach, as well as distress, upon the nation. These fruits are agreeable to the nature of the tree producing them. Fifteen years ago, a highly respectable senator from this commonwealth, gave me a character of this man which is but confirmed by a late Virginia publication, representing him in heart and head as the counterpart of Ahitophel; totally destitute of honor and principle, capable of the blackest perfidy; " with the mention of whose name," says the writer, "nothing could induce me to stain my paper or pollute my lips, but the power which he seems to have acquired of being hurtful to my country." What are we to expect from a national legislature under the influence of such a leader?

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their interest and to a great loss of profit, to trade with her rather than with England. Thus evidently did Mr. Madison then, prefer the interest of France, not only to that of England, but to that of his own country; and so shameless was he in this partiality that he openly avowed it in these words: "What must be the feelings of France, between whom and the United States the most friendly relations exist, when she sees not only the balance of trade against her, but that what is obtained from her, flows into the coffers of one of her most jealous rivals." It was in the year 1794 when Mr. Madison thus spoke of the most friendly relations subsisting between France and the United States. At that very time, all the agents and engines of French influence were in full operation to revolutionize this country and overthrow the government of Washington. So general was their success that we stood tottering on the verge of a rebellion altogether as absurd and criminal as was that of Absalom. Thus circumstanced, is it conceivable that Mr. Madison would have made such a speech had he not enlisted himself among the prime agents for France? Is he not the same man still? What proofs have we to the contrary? Did he not uniformly oppose all the precautions of his own government against France up to the very time when he himself became a member of the administration?

How he has conducted since, I will endeavour briefly to state, so far as my knowledge extends. Previous to this period, in a manner the most provoking and outrageous, France had plundered an immense property from our merchants, no part of which was ever restored. Bonaparte had usurped the government of that country and had the direction of its affairs at the time when the last

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treaty was negotiated. It has since appeared that he had no other view in forming it but to gain the opportunity of yet further plunder by alluring our property within his grasp. When seventeen millions of dollars, according to the statement of our embassador, had thus at unawares, fallen within his reach, he suddenly seized upon the whole. Spurning the obligations of the most solemn treaties, he issued his Berlin, Milan, and Bayonne decress—decrees whose nature outrages every principle of humanity, as well as of reason and morality; and for capricious ferocity and cruelty, are unequalled and unexampled in the annals of despotism itself. These decrees are rigidly carried into execution upon our citizens. All the power of France and her allies is uninterruptedly employed in depredations upon our property and commerce, in capturing, plundering and burning our ships ; and throwing their crews into prison. Hundreds of our seamen are now lingering and perishing in the gaols of France. The humble, meek and submissive remonstrances of our embassador, are unnoticed and unanswered, or answered only with haughty contemptuous reflections upon our country, insults upon our government and menaces against us for not taking an active part in the war against England. Bonaparte has declared to the world, that there shall be no neutrals. To the Portuguese embassador he said explicitly, "I will trample under foot all the principles of neutrality;" and so he has in his whole conduct towards this country.

In what manner and with what spirit our rulers have resisted these aggressions and insults, we have but a partial and imperfect knowledge, because they have not dared to let us see any thing more than some scattered detached fragments of their correspondence with France. From these fragments we can only learn that they have

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My hearers, if you mistake the timidity, meanness, servility and abject submission of dependents and slaves for the gospel virtues of humility and meekness; you may rank our national rulers among the most exemplary saints, who, being smitten on the one cheek, turn the other also; and being robbed of their coat, surrender their cloak also. But real saints are always consistent and show the same good temper towards all parties. Let us then, look upon the other side. Have they shown the same meekness in their language and conduct towards Great Britain? To her they have said in a questionable case, "The United States cannot for a moment submit to such infractions of their rights." Had this language been held towards France, we should have escaped all controversy with Britain. While Mr. Madison affects to see nothing in the French decrees but an empty cloud passing over "the amity between the two countries," he says of the British orders, "that they violated our rights, stabbed our interests, and superadded a blow at our national independence, and a mockery of our understanding." The submission of our rulers to the decrees of France for a whole twelvemonth, at last compelled the British cabinet in their own defence, to issue those orders of which Mr. Madison speaks in such spirited terms.

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Not again to mention Mr. Jefferson’s haughty rejection of a treaty framed by his own commissioners, and in their judgment, essentially conformable to his instructions; did our rulers show their pacific temper in that unaccommodating, sullen and morose behaviour towards the British naval officers which provoked their unwarranted attack upon our frigate? Had the same facility in recovering deserters, been afforded to the British which was never denied to the French; that attack and all its subsequent evils would have been avoided. Did the meekness of our rulers appear in the immediate vengeance inflicted upon the British government while that government was as yet totally ignorant and guiltless of the wrong done by its servants? Did it appear in their refusal to cease that vengeance as the condition of receiving proffered compensation; and in their insolent rejection of a special and extraordinary envoy sent on purpose to make us all reasonable satisfaction? Did it appear in the irritating and provoking language used in the arrangement with Mr. Erskine ?—language in itself a sufficient and justifying reason for any independent government, sensible of its own dignity, to disown and set aside, an arrangement carrying on its very face such insulting rudeness. Did their meek and pacific temper appear in their treatment of the successor of Mr. Erskine ?—in their first forbidding him to speak in their presence? and in their refusing afterward to receive any communication from him whatever either verbal or written, on account of a pretended offence in his writing, which offence no eyes but their own can discern ?—What a glaring contrast do these particulars in the words and actions of our rulers, form to their tame and submissive tone towards France under injuries in comparably greater and more aggravated?

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While a war with England is thus perseveringly provoked, our rulers well know that it is in her power to do us more harm in one month, than we can receive in an age from France—the trident of the ocean continuing, with its present possessor. We can account for their conduct upon no other principle but this, that they have persuaded themselves that England is now making her last expiring efforts, and must soon fall and be lost in the general wreck and rubbish of the other governments of Europe. Under this persuasion, they wax bold in venting their long cherished hatred of England; and think it good policy to placate the conqueror by crouching at his feet. At an interview with the minister of Austria preceding the last war with that power, Bonaparte made this declaration—" I have sworn the destruction of England and I will accomplish it." Mr. Jefferson has always doubted of the word of God; but as a proof of his full faith in the word of Bonaparte, on the eighteenth day of December 1807 he said in a public company, that BRITAIN WOULD CEASE TO BE A NATION IN LESS THAN TWO YEARS. In such positive language men are not accustomed to predict events unpleasant to their feelings. Instead of contemplating the accomplishment of this prediction with the horror which all wise and good men must feel at the bare apprehension of it; Mr. Jefferson, his cabinet, and whole party at the southward, seem to have anticipated it with joy and exultation. It has been often reported that the victories of Bonaparte are celebrated at Washington with as much eclat as at Paris. You would not doubt of the truth of these reports, were you to read the government paper printed in that city. In all countries, the paper under the patronage of the chief rulers, is supposed to echo their sentiments, feelings and views

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I therefore ask your attention to the following extract from such a paper printed at Washington: "Austria is annihilated, forever subjugated beneath the dominion of France. We sincerely rejoice, not only because she dared to oppose France; but because she is now, and long has been, an ally of Britain, by whose speedy destruction alone can the world find repose, and the United States in particular gain wealth and power. Britain, the grand corrupter of the world, the common robber,, the tyrant of the ocean, the dastardly plunderer of defenceless nations ;— Britain, whose speedy and inevitable destruction is now laid open to the arms of the sagacious conqueror; of Napoleon, who has always treated these United States with the most perfect friendliness and magnanimity." You will mark these last words, " the most perfect friendliness and magnanimity !" The whole needs no comment, and cannot be more explicit. But are these the sentiments and feelings of a neutral government? In adulation of the tyrant and in hostility against the English, they never were nor can be exceeded in any publication at Paris. Will it still be said that there is no French influence, no partiality for France at Washington?

My brethren, as we are republicans, and at this juncture, the only republican people in the world; does it not belong to our character, might it not be expected from us rather than from any other country, that we should exert ourselves in the cause of general liberty by sympathizing with oppressed communities, by pleading the rights of suffering humanity, by declaiming against all unjust wars undertaken by ambition, or by a thirst for plunder; and by bearing our indignant testimony against every act of ruffian violence, every form of arbitrary power, every invasion of the rights of independent nations? If partiality

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is to be shown upon any side, should it not be on the sick of the cases now described?

Permit me to bring before you the case of the Spanish patriots. You are sensible that all the forces of their country and all its revenues were at the devotion of France from the year 1795 to the year 1808. Whatever France asked, Spain readily gave: No matter of complaint or controversy subsisted. The one commanded—the other submissively obeyed.—All this did not satisfy the ruler of France. He coveted the Spanish throne for one of his family, and the treasures hoarded in their churches and in the coffers of their nobility, to be distributed among his myrmidons. For the attainment of these objects, this bold, cunning, unrelenting conqueror planned the subjugation and pillage of Spain. His intriguers, as so many pioneers, were sent forward to prepare the way; or rather, they were already upon the ground. For they are planted in every country, our own not excepted. "Inaccessible as we are at this moment to any other mode of aggression, this engine of subjection is urged against us with redoubled force and adroitness. These agents never loiter in the discharge of their functions, or sleep upon their watch. No means or instruments, however contemptible in appearance, are neglected in the prosecution of their plans."

In Spain they spread themselves every where and mingled with all the grades of society, putting their various and complicated arts and wiles in operation; at one time, flattering promises; at another, ambiguous threatenings; alternately advancing or retreating, as circumstances seemed to require; now coming forward with bare faced unblushing falsehoods; and anon, using open violence. "Like the lion hunters of old, Bonaparte drew his

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victims on in the course which he had prepared for them, by cajoling and by irritation; by soothing their appetites and exciting their spirits, till at last, by trick and by open violence, the royal beasts were driven into his toils, and placed completely at the disposal of their stern and artful pursuer." In the mean while he had, under various pretexts and the most specious delusions, introduced his legions into the heart of the country—its own soldiers having been previously withdrawn into foreign and far distant regions. Thus he gained peaceable possession of the strong holds, fortified cities, docks, arsenals, magazines, and all the treasures of the country. Having completely laid the snare, finished the plot in all its parts, he threw off the mask and openly avowed his perfidy.

The whole nation awoke as from a dream, thunderstruck and astonished. They rent the heavens with their cries. Fury and despair prompted them to fight even without arms. They proclaimed their wrongs to the universe. They called upon every people and nation for aid. They even crossed the Atlantic and, knowing that these United States had once been in similar circumstances Of distress, they came knocking at our doors, crying for help against their most insidious, cruel and ferocious oppressor.—In what manner did our government receive them? Blush, 0 ye heavens, at the tale! So powerful, not to say, infernal, is the French influence among us, that our true republicans, so far from sympathizing with this oppressed people, seemed rather to congratulate the success of their invader, and turning a deaf ear to the cries of his victims, frowned upon their agonizing efforts. All honorable men wished the nation to express some sense of their injuries, some feeling for their sufferings; but when they addressed the chief magistrate upon the subject, Mr. Jefferson

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"coldly and barbarously replied, that THE CONTEST IN SPAIN WAS A MERE STRUGGLE FOR POWER. Thus placing upon equal ground the generous exertions of a free people to throw off the yoke of a foreign tyrant, and the most shameful example of perfidy and unprincipled force which the world had ever witnessed."

But, my hearers, for a more full disclosure of the sentiments and feelings of Our cabinet towards the British nation, as well as towards the Spanish patriots, I must ask your attention to another extract from their paper, written, not improbably, by some or other of themselves: It is thus addressed to us all : " Citizens of the United States, free and independent, virtuous and enlightened republicans, be not deceived; listen not to accounts from England, the grand arsenal in which lies are forged for universal diffusion over the whole earth, respecting Spain: the cowardly Spaniards are bribed by that whore of Babylon, England, who has made all the nations of the world drunk with her abominations, her fasts, her blasphemies, her murders, her piracies, her impieties, her cowardly monopolies; the base, fraudulent Spaniards, I say, are bribed by England to resist the powerful domination of the mighty Napoleon, whose whole life and actions have been directed to ameliorate the condition of suffering humanity, to break the fetters of feudal despotism, and to enable the natural energies of man once more to walk abroad, and to render perfect in happiness the whole federal commonwealth of nations."

"But the vagabond banditti, Spaniards, corrupted by the gold and the false promises of Britain, resist in vain; Napoleon by the chastening corrective of war, will soon subdue the whole peninsula, and purify its every corner by the presence of his numerous and invincible

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legions. Then will he quickly turn upon the British Isles, and with one irresistible invasion annihilate their existence forever, and scatter all their inhabitants as outcasts and vagabonds.—Britain is now destined to immediate and richly merited vengeance and extermination."

"Is there an honest democrat—is there one real, genuine, pure republican, whose bosom does not beat high with exultation at the unparalleled successes of France, and the approaching inevitable destruction of the whole British nation ?"

My hearers, till I met with this publication, I could not have conceived that there was any corner of the civilized world where such sentiments would have been broached. That they should have been written by republicans—that they should have issued from a city bearing the name of Washington, a name associated with whatever is honest, just, true, humane, liberal, generous, noble, virtuous and praise-worthy—is a most melancholy proof that beings more malignant and infernal inhabit that city now, than were those who dwelt in the cities of Sodom and Gomorrah of old. If Jefferson, Giles, and company—if the true republicans of Virginia and the southern states, be men of such sentiments and affections; I have much charity for those bearing the same name in New England, as fully to believe that, did they know the real character of these their southern brethren, they would detest them as heartily as did the late Hon. Fisher Ames, who knew them well.

As a proof that the practice of these true republicans at the southward, corresponds with their principles, I will bring to your recollection a notorious fact published, not perhaps in the Independent Chronicle and Patriot of Boston, but in all the federal papers, the truth of which fact I

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have however learnt from a source still more authentic. During the course of the last year a poor man at Baltimore, said upon some occasion, "that he hoped Bonaparte would never be able to conquer and enslave England." This being heard the honest democrats of that city, they collected about him, stript him naked, covered him with tar and feathers, and tore out one of his eyes. Eight of these rioters were afterward indicted ."During their trial, the mob surrounded the Court house, and threatened to murder the lawyers, judges and jury, if their brother patriots were not immediately acquitted.—The prisoners however were found guilty, and condemned to pay a paltry fine, and be imprisoned a few months." Mr. Wright, the governor of that State, a gentleman who has heretofore been distinguished in Congress for his true republicanism—in conformity to the example of his admired friend Mr. Jefferson, in pardoning a man convicted of forgery, reversing the sentence of the law against Callender and remitting to him his fine after it had become the property of the nation, and in arbitrarily and illegally stopping the prosecution ordered by the Senate of the United States against the infamous Duane ;—Governor Wright, treading in these steps of President Jefferson, pardoned those eight jacobin butchers, remitting their fines and discharging them from prison, that they might continue their useful operations in the cause of liberty. This motive for his conduct he openly avowed and published in the newspapers, observing, " That he did not, in the present critical state of the world, deem it expedient to check the generous enthusiasm of the people of Maryland in favor of liberty."—You will observe that the liberty here meant by Governor Wright, consists in wishing that France may conquer and enslave England.

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Thus neutral are our rulers, thus impartial towards the belligerents, thus free from all French influence!

Conquer and enslave England! What can these maniacs, not to call them fiends, mean by thus breathing the spirit of the ravager of Europe? In one of those quotations from the cabinet paper at Washington just recited, you may remember, were these words, "by whose speedy destruction alone (meaning that of Britain) can these United States gain wealth and power." Do our true republicans then, expect to share with the conqueror, the plunder of that kingdom? Aaron Burr who, a few years since was, in their esteem, the second best man in the United States, now a wanderer in Europe and not unlikely to fall into the ranks of Bonaparte; should he be in at the death of the British lion, may perhaps obtain his part in the spoil; but for the rest of Bonaparte’s friends at Washington, whatever promises he may have made them, the probability is that, in those promises they will realize Gallic faith. Seriously their expectations upon this score, cannot be very sanguine. We must search deeper for their motives.

men, a great and extended commerce spreads and circulates general information, generates habits of liberal and useful research, creates a love of industry and of the arts of peace, fortifies the moral virtues of truth, justice and good faith; produces a spirit of independence and the love of liberty; gives a latitude to the discussions of men, and. furnishes them with the means and opportunities of comparison ; renders them averse to violence and rapine, jealous of their natural and civil rights, and indignant at every species of oppression. All these effects of commerce bear

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hard upon the personal character of Bonaparte, and in their nature and tendency, are calculated to undermine the very foundations of his power, of both his domestic and foreign despotism. For these reasons, commerce is the object of his utmost hatred. To a deputation of merchants at Hamburgh some years since, he said, "I detest commerce and all its concerns."* To his own subjects he has often repeated the same language. To a petition of the Bordeaux merchants in the year 1808, this was his reply, "that it was the emperor’s will not to have any commerce, but to restore Europe to the condition of the fourth century."

We cannot much wonder if the motives by which Bonaparte is influenced, have some weight with the slave holders and slave drivers in our southern states, and lead them, in a degree, to coalesce with him in the, hatred, of commerce.. But neither he nor they can hope for its extirpation while England continues, to exhibit to the rest of the world such an alluring example of its advantages. If Bonaparte thought himself not safe while any of the members of the house of Bourbon sat upon a, throne in Europe, he has infinitely more to dread from the

* This is precisely what might be expected from the first born son of author of all.evil : It is perfectly in character for him to wish the nations of the world, to exercise, in the accurate language of President Madison, their "restrictive energies" in standing aloof from one another, having no intercourse either by land or water; and never visiting only as Bonaparte does for the purposes of violence and rapine. But, to the imagination of the christian or the philanthropist, no idea can be more delightful, than that of men dispersed over the face of the whole earth and inhabiting all its different regions, carrying on a friendly intercourse with one another, reciprocally accommodating each other with whatever is peculiar to their respective climates, geniuses, arts, and invention. When all the tribes of the earth shall be thus employed, thus mutually benefitting each other—we may believe that their common Father in heaven, will look down upon them with a degree of that complacency which his countenance beams upon the myriads of happy beings in the world above.

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commerce of such a nation as the British, accompanied, as it is, with the highest improvements in knowledge and in liberty. Hence he has vowed, their destruction; and by his intrigues universally extended, has brought his friends in this, and in every other country, to favor his. design.

Many, no doubt, in all the neighbouring countries, envy the astonishing prosperity of Britain; but envy is a passion of demons, wholly unfounded in nature and reason. The late Hon. Thomas Russell was for some years, the most successful and eminent merchant in our neighbouring capital. Bad men might envy him, but all good men esteemed him an honor and a blessing to his country, the extent of his business furnishing employment to numbers; its profits, in one way and another, benefitting yet greater numbers; and his skill and industry holding forth an example to all, exciting emulation and encouraging enterprise. What such an individual is to his town and country, a nation highly commercial above others, is to the neighbouring nations and to the whole world. Her commercial prosperity, so far from injuring any, benefits all. Great Britain is at this moment, the main spring of motion to the great mercantile machine, the whole trading economy of the world. Were she destroyed, more than half the commerce of this country would perish with her, and all our privileges and happiness would soon be buried in her tomb. Even France herself would suffer incalculable damage, and "the aggregate of the whole world’s wealth, industry, spirit, enterprise, intelligence, morality, religion and every thing which conduces to man’s happiness, would be dreadfully diminished." A most frightful void, a horrible chasm would be made in the great fund of human excellence and happiness.

During the last seventeen years, though engaged in a

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most expensive war for the preservation of the order and civilization of the world, Britain has expended annually more than twelve millions of pounds sterling in feeding, clothing, and instructing the poor. Nor have her benefactions and charities been confined to her own subjects. They have been extended in a rich profusion, to thousands of French fugitives, and occasionally spread among the various nations of Italy, Germany, and Spain, suffering under the ravages of war. During this period too, she has abolished the slave trade, broken many of the old yokes of oppression, and set on foot numerous plans for extending the blessings of civilization and true religion among barbarous and pagan nations dwelling in all quarters of the globe. Societies for these purposes, have been formed over the whole British empire, humane, missionary and bible societies, more than I can enumerate. Immense sums have been expended in sending the Bible into cottages and prisons, among seamen and soldiers, to all descriptions of the lower classes of people. They have also made editions of it in all the languages of Europe and dispersed it in every country. They are now translating it into the various languages of Asia and Africa, and sending this heavenly light into all the dark regions of the globe. While England has been bringing forth these fruits of righteousness for the general benefit of the human race, some late accounts from that country state, that a spirit of piety and morality has revived and is now apparently flourishing among the various sects of christians composing her own subjects, Episcopalians, Presbyterians, Dissenters, Baptists and Methodists.

The Lord blesseth the labor of the righteous and establisheth the work of their hands. They shall be recompensed in the earth. To what extent the British as a

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nation, have entitled themselves to this blessing, is perfectly known to God only; but he has most visibly bestowed it upon them by enabling them to stand erect and undismayed amidst the fall and ruin of all the other nations and kingdoms around them. He has also wonderfully prospered their industry and enterprise, and given them whatever exalts a nation, whatever contributes to its honor and happiness. A native of our own country lately returned from exploring that, says, "there does not exist and never has existed elsewhere so beautiful and perfect a model of public and private prosperity; so magnificent and, at the same time, so solid a fabric of social happiness and national grandeur." He then adds, " it appears something not less than impious to desire the ruin of this people; and when we recollect that it is from them we derive the principal merit of our own character, the best of our own institutions, the sources of our highest enjoyments and the light of freedom itself—it is worse than ingratitude not to sympathize with them in their present struggle."

This however is the people, whose destruction Bonaparte has sworn and Jefferson has predicted.— "We thank thee, 0 Father, Lord of heaven and earth, that thou hast not suffered the oath of the one or the prophecy of the other, to be accomplished—that thou hast poured contempt upon the wrath of man, upon the open hostility of France and the secret covered grudge and malice of the American government, so over-ruling the French decrees and the American embargoes, devised on purpose for the ruin of Britain, as to render them subservient to the increase of her revenue and the extension of her commerce !"

Besides the measures and plots already mentioned;

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through the influence and management of our Ahitophels and Absaloms, half the newspapers of this country, copying after that of the government, of which I have just given you specimens; have been for years past, constantly filled with the grossest abuse of England, and with the most impudent unblushing falsehoods in favor of France, studiously and systematically vindicating all her measures, denying or excusing all her atrocities; while the whole has been greedily swallowed by their deluded readers, and all better information wilfully and obstinately rejected. Thus all moral distinctions have been confounded, and darkness put for light and light for darkness in a sense the most criminal and aggravatedly guilty. These things, as a minister of religion, I solemnly denounce as the crying sins of the land, a treading in on in the steps of the Father of lies, the Accuser of the brethren, of Apollyon the destroyer. These sins have brought reproach and infamy upon the country already; and if persisted in, will prove its ruin, the loss, not of its commerce only, but of all its privileges and happiness. They are a manifest siding with the great adversary of God and man. The strong prepossessions of so great a proportion of my fellow-citizens in favor of a race of demons and against a nation of more religion, virtue, good faith, generosity, and beneficence, than any other that now is or ever has been upon the face of the earth, wring my soul with anguish and fill my heart with apprehension and terror of the judgments of Heaven upon this sinful people.

CHURCH IN PARK STREET,

BOSTON.

STATED PREACHER IN SAID CHURCH, AND BARTLET PROFESSOR OF PULPIT

ELOQUENCE IN THE DIVINITY COLLEGE AT ANDOVER.

BOSTON.

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

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http://willisoncenter.com/

Reprint and digital file December 8, 2005.

Edward Dorr Griffin, (b. 1770, d. 1837) graduated Yale in 1790. At this writing, he was resigning as pastor in Newark, in order to fill a professorship at Andover seminary. He served as President, Williams College, 1821-36 and was instrumental in its preservation as a viable school.

Page numbers in the original appear in brackets as shown: [ 2 ]

The following begins the original text:

VOTED, That the thanks of this church be presented to the Rev. Dr. GRIFFIN for his excellent sermon delivered at the dedication of our new church, on Wednesday, 10th inst; and the clerk be directed to request a copy thereof for the press.

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2 CHRON. 6. 18.

SUCH a view of the immensity and omnipresence of God was presented to the view of Solomon, as he lifted his eyes to heaven, to offer that memorable prayer at the dedication of the temple. Elevated on a brazen scaffold, in the centre of an open court, with the heavens for his canopy, and surrounded by the many thousands who had assembled to attend the feast of tabernacles, he kneeled ;— while breathless silence held the immense concourse, and every eye was fixed on their king, the royal suppliant kneeled ; and spreading

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forth his hands towards heaven, offered this prayer to the Being for whose honour he had reared, and to whose service he was dedicating, that magnificent edifice. While his eye surveyed the heavens, which God had spread out as a tent to dwell in ;— while his sublimated mind rose to the contemplation of that infinite Being who suspended from His throne, as a mote, the heavens and the earth ;— while, from that amazing height, he looked down upon the speck which he had called a temple,—he cried aloud, Will God in very deed dwell with men on the earth ? behold, heaven, and the heaven of heavens, cannot contain thee ; how much less this house which I have built.!

As I rise, for the first time, to minister in this humbler temple, and look round UJ)Ofl walls amid arches, reared for a habitation of the God of Jacob, an unusual awe seizes my mind, and constrains me to ask, Does He whom the heaven of heavens cannot contain, dwell in any place? Will He condescend to dwell with men on the earth ? Can we presume to hope that He will dwell in the house which we have built?

These three questions will form the heads of my discourse, and lead to the main object of our present meeting.

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I. Does He whom the heaven of heavens cannot contain, dwell in any place ?

The essence of God bears no relation to place and in respect to His knowledge and agency, He is omnipresent. Not a dust that is driven by the whirlwind, not the finest filament of an insect’s wing, not an atom floating in the remotest bounds of space, but is constantly inspected by His eye, and upheld and moved by His hand.

But for the more perfect manifestation of Himself to creatures, He has consecrated certain places with special marks of His presence. There is presented the ear which hears their cries, the mouth which answers, and the hand which relieves and there, without wandering through all space, they may find their God. The most distinguished of these places is the heaven of heavens ; which, though it cannot confine His glorious Majesty, is often called His dwelling-place. In language intended for mortal ears, He is represented as seated there on a visible throne, Himself the object of distinct vision, and holding familiar intercourse with His saints.

What exhibition of the invisible God was made in heaven before the ascension of Christ, we are not informed but now, in the person of Him in

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whom dwelleth all the fitness of the Godhead bodily, the inhabitants of that world behold God manifest in the flesh. Formerly there was a visible God in the tabernacle and temple ; now there is in heaven. Then He dwelt in a luminous cloud ; now, in the humanity of Christ. This is the true Shekinah,— the glory of a temple not made with hands. There, on a glorious throne, sits the same body, with the same countenance, that was seen in the streets of Jerusalem ; arrayed in the splendour which mortal eyes beheld on the mount of transfiguration, and in Patmos.* That body belongs to one in whom the human nature is raised to a personal union with the divine.† This Person is the Word by which God expresses the secrets of His mind, the organ by which He governs the universe, tile channel through which all His communications to creatures are made, and the grand medium through which He is seen. In this Person the invisible God is brought

* Matt. 17. 2. Rev. 1. 13—15.

†By this is meant, (1) that the union is so intimate, that, with the same lips, and in the same sentence, He can apply to both natures the same personal pronoun; (John 10. 18;) — (2) that the sufferings of the human nature are as meritorious as though they had been the sufferings of the divine ; the blood that was shed being considered the blood of God; (Acts 20.28 ;) —(3) that the same person that suffered, has the reward of governing the universe, and bringing His people to glory ; all of which cannot be predicated of either nature exclusively. (Matt. 28. 18. Acts 5. 31.)

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forth from His eternal concealment, and presented to the familiar view of creatures. In Him the glories of the omnipresent God are collected to a point, and exhibited from a single throne to every eye in heaven. But,

II. Will God in very deed dwell with men on the earth? Yes; that glorious Majesty who humbleth. Himself to behold the things that arc in heaven, has condescended to dwell with sinful men on the earth. Has He not dwelt with men? What beneficent Power, then, has enlightened our darkness, has sanctified our natures, has answered our prayers, has spoken peace to our hearts, has converted our children, has spread among the vallies the beauties of the Spring, and loaded the mountains with the fruits of Autumn? Is He not here? Here are His smiles, His looks of love, His tokens of favour. God is goodness personified, and in action. Wherever He has walked in the earth, a thousand blessings have been scattered from His hands, and an Eden has bloomed beneath His feet. Every place which He has touched, has become like the house of Obededom.

In a highly interesting sense, He dwells in the whole of this redeemed world; still more. specially in the Church ; but peculiarly in the hearts of His people. He dwells in the Church as He abode in

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mount Zion generally; but the bosom of His saints He makes His holy of holies.

This infinite favour comes to men through the intervention of the Son of God, the anointed Mediator, the Christ not the second person in the Trinity as such, and by no means the man of Nazareth as such; but an agent, who, appointed by the Father and subject to His will, holds the

middle place of Mediator between God and man, and unites both natures in this one office. As it was owing to His mediation that any friendly intercourse between heaven and earth was established, to Him alone was committed the management of this intercourse, and the entire government of the world. With the Holy Spirit subject to His will, He has, from the beginning, carried on all communications between God and man, and made all the exhibitions of God which have been seen on earth.

He never conducted the affairs of fallen man as the second person in the Trinity, but only as the Christ. The God of the patriarchs and of Israel, was no other than the mediatorial King, acting as the representative, and with the authority, of the whole Godhead. It was the Christ who appeared in Eden, and pronounced sentence on our first parents. It was He who, under the name of Jehovah,

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frequently appeared to the patriarchs ; who talked with Moses out of the burning bush ; who dwelt in the pillar of cloud and of fire ; and who gave the law at Sinai. It was He, as the apostle affirms, whom Israel tempted in the wilderness.* It was He who dwelt in the Shekinah. It was He, as the evangelist declares, whom Isaiah beheld in his vision, where he saw a temple opened in heaven, and heard the seraphim, in adoration of the Trinity, crying, Holy, holy, holy, is the Lord of hosts. †

After acting as the God of the old testament, this eternal Logos, who was in the beginning with God, and who was God, was made flesh and dwelt among us. ‡ He lived, He toiled, He wept, with miserable men. When He had paid our ransom, He ascended on high, and received gifts for men, that the Lord God might dwell among them. The gifts which from the beginning of the world He had held and distributed, because He had given security for the payment of their price, having now actually paid that price, He, as our representative and guardian, more formally received. The greatest of these was the Holy Spirit, whom, as His agent and representative, He sent forth to dwell more sensibly with his people. And now the joyful proclamation was made in heaven, which extended

* 1 Cor. 10. 9.

† Compare Isai. 6. with John 12. 37—41. ‡ John 1. 1, 14.

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its sounds to earth, and diffused hope and transport through these abodes of wretchedness: Behold, the tabernacle of God is with men, and lie will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God. But,

III. Can we presume to hope that He will dwell in the house which we have built?

Even this we may hope. Our gracious Father has always been pleased to honour the sanctuary with His special presence. By some it has been thought that the Shekinah dwelt in a tabernacle among men immediately after the fall, and during the whole Patriarchal age; and that this was the tabernacle which was in the Church at Sinai, before that which was made after the pattern shown in the mount.* But it is certain that when the great tabernacle was erected, the God of Israel took up His abode in what was called the holy of holies. That this apartment was really His dwelling place, is evident from the following, among many other facts. Here His glory was actually displayed on the mercy seat, between the cherubims. This was the oracle before which the priests stood to inquire of the Lord by Urim and Thumniim, and from which He gave responses. To enter the court towards which the face of the Shekinah was directed, was, in the language of inspired men, to appear

* Exod. 33. 7.

[ 13 ]

before the Lord. From this abode of the divine presence issued the fire which was kept burning on the brazen altar; and the flame which consumed the sons of Aaron, when they presumed to offer common fire: an awful warning to those who minister at the altar with fervour not enkindled in heaven. Once in a year, on the great day of atonement, the typical high priest, with the blood of expiation in his hand, and with the names of the twelve tribes upon his heart, entered, as the shadow of a crucified and ascending Saviour, this miniature of heaven, to intercede for his people. Thus dwelt the God of Israel at Shiloh, at Kirjathjearim, in the tent which David pitched in Zion, and in the temple which Solomon built. The second temple did not contain the Shekinah: it was the abode, however, of the invisible God. I heard him, said the prophet, speaking unto me out of the house; and He said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel forever.

The Lord loved the gates of Zion more than a/l the dwellings of Jacob. He did not reject the incense of private and social worship which daily arose from the dwellings of Jacob; but he delighted rather to dwell, and to manifest Himself, in Zion, whither the tribes went up, the tribes of the Lord, unto f/ac testimony of Israel.

[ 14 ]

And still, where two or three are gathered together in His name, there is He in the midst of them. In these chambers of Zion, the christian Church have often sat at His feet to hear His words, and supped with Him at His table. Here, like the beloved disciple, they have frequently leaned upon His bosom. Here they have often seen the veil drawn aside, and beheld a countenance clothed with eternal smiles. Often have they seen His power and glory in the sanctuary; His power displayed in the conversion of sinners, and the glory of all His perfections meeting their eye, in one blaze, from the face of Jesus Christ.*

While I reflect on this, my soul exclaims, How amiable are thy tabernacles, 0 Lord of hosts! Happy are these thy servants which stand continually before thee, and hear thy wisdom! I am not surprised to hear the sweet psalmist of Israel say, I have loved the habitation of thy house, the place where thine honour dwellest. My heart answers to his, as he takes his harp and sings Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the North. One thing have 1 desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in His temple. For a day in thy courts is better than a thousand;

2 Cor. 4. 6.

[ 15 ]

I had rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness. I reverence the transports with which this holy man accompanies the ark into Zion; and I listen with delight to his song by the way Lord, remember David, and all his afflictions; how he sware unto the Lord, and vowed unto the mighty God of Jacob. Surely I will not come into the tabernacle of my house, nor go up into my bed; I will not give sleep to my eyes, nor slumber to my eyelids, until I find out a place for the Lord, a habitation for the mighty God of Jacob.

Similar to this has been the zeal which good men have shown, from the earliest ages, to prepare a place for the publick worship of God. At first they had nothing, probably, but an altar under a grove, in the open air. A stone consecrated to God, sometimes became a Bethel. In later ages, after Israel were planted in Canaan, they had, besides their tabernacle and temple, their proseuchae or prayer-houses, both before and after the Babylonish captivity, in all their dispersions as well as in their own land. These were open courts in the fields, surrounded commonly with trees, and often situated near the sides of seas or rivers. In these oratories they prayed, not with a single voice, but, as they did in the temple, each one by himself. After their return from Babylon, they had also

[ 16 ]

their synagogues, not only in Palestine, but wherever a sufficient number of Jews resided to constitute an assembly. In them some one led in publick prayer, and expounded and enforced the scriptures. These synagogues occasionally furnished churches for the apostles. The primitive christians had no houses set apart for publick worship. They met in synagogues, or schoolrooms, or private apartments, or in the open air. In process of time, however, the humble schoolroom of Tyrannus was exalted into a splendid cathedral. Since then, houses for publick worship, with greater or less magnificence, have been erected in all christian countries. Our pious ancestors introduced them into this land, and raised them upon the ruins of heathen altars. Happy was the day when the Church of Christ first landed on these Western shores ! Happy have been the succeeding years, which have seen churches formed, and temples arise, through this land of light and liberty! Happy was the hour when the foundation of this house was laid: but more auspicious still is the morning on which we meet to dedicate it to God.

The history of this undertaking is short. A few individuals, finding another house for divine worship to be necessary, united to erect this. On the 27th day of February last, a part of their number, by the aid of an ecclesiastical council,

[ 17 ]

were formed into a christian church. On the first day of May, was laid, with an appropriate inscription,* the corner stone of this edifice, which is now opened for publick use.

That the proprietors were correct in supposing another house to be necessary, will appear from the following statement. For a hundred and twenty years after the first christian assembly was gathered in this town, a new congregational or presbyterian church was established, upon an average, once in twelve years. But since that period, that is, for near seventy years, none has been added to-the number, notwithstanding the increasing ratio of the progress of population : but, on the contrary, two which existed at the commencement of the American revolution, have disappeared. In 1775, and for thirty years preceding, there were, in the town, eleven houses for publick worship, owned by the congregational and presbyterian churches; in 1808, there were but nine. It was, therefore, necessary, unless people were to be excluded from the publick worship of God, that another house should be provided for their accommodation.

Having, with this impression, proceeded to open a new church, we owe it to the ₁)UbIiCk frankly to disclose the views which have governed us, and distinctly to announce what they are to expect from

* Taken from Eph. 2. 20, 21.

[ 18 ]

a place of worship, which invites their attention and patronage. And this disclosure is made with the more cheerfulness, as no object is set up at which a good man ought to blush.

This church has not been built, I trust, from party zeal, or ill will to our brethren ; but from a reasonable desire to enjoy the right, denied to none in this land of liberty, of worshipping God according to the dictates of our own conscience. It is our happiness to have sought this privilege, not where the rights of conscience are unknown, but in this ancient and respectable town which has often been called the cradle of American liberty. We can have no reason to fear that the descendants of those, who by their intrepid defence of the rights of man recently gave a new era to the world, will envy us this privilege of freemen. They would indignantly resent any attempt that should be made to destroy or imbitter this most precious portion of our liberties. But no such attempt will be made. This is the renowned seat of catholicism. Here men regard, with a liberal smile, those whose religious opinions differ from their own. Surely then we should escape rebuke, were we even attempting to give currency to new doctrines. But this is not our object. We have no greater desire than to see those truths prevail which all our congregational churches have acknowledged ; and that religion, which

[ 19 ]

has made the name of Boston musick to many thousands of ears which are now listening to the songs of seraphs.

The worship of God, as conducted in this house, will not, I hope, wear the appearance of controversy ; much less, of bitterness against others ; but of meekness, rather, and gentleness, as the spirit of the gospel dictates. This pulpit was not erected to hurl anathemas against men who to their own master must stand or fall. But here, with an eye uplifted to heaven, and filled with tears, we are to make supplication for ourselves, our families, our brethren, and for a world lying in wickedness. Here, I hope, the truths of the gospel will be preached in all their simplicity, in all their mildness, and in all their force ; without uncharitable allusions to any who may defend different views of the scriptures. The business to be transacted here, lies not between us and our brethren of different names or opinions ; but between God and our own souls. Pursuing such a course, if we are not so happy as to command the esteem of the candid and peaceable, we will endeavour, at least, to deserve it.

In the cause of truth no unhallowed violence, no efforts contrary to the humility and meekness of christian love, are either necessary or admissible. In the support of this cause man is not to prevail,

[ 20 ]

but God. Man is a poor, feeble instrument; and has nothing to do, but, like Gideon, to blow his trumpet, and hold his lamp, and stand still in his place: the victory and the glory are the Lord’s. The man who is deeply impressed with these truths, will not strike, but will be gentle unto all men. It is more in character for those who ascribe all the power to man, or who support a cause which God does not favour, —it is more in character for them to bring their passions to the combat, to throw their unsanctified feelings into action, and assail the persons or characters of their opponents. But the cause of truth and of God disclaims all such aid.

This house, though not raised for controversial discussions, has been built by those who esteem it far from indifferent what doctrines a man believes and who doubt not that his religion will take its shape from the articles of his faith. Their object has been to subserve that experimental religion which is intimately connected with the doctrines of grace. These doctrines have, in every age, been manifestly owned by the divine Spirit, by being used as the great instruments of revivals of religion. And I hesitate not to add, that their eulogy has been strongly and steadily pronounced by the general voice of the christian world. In the early ages of christianity, they bore the name of the

[ 21 ]

orthodox and catholick faith; and were maintained by the whole body of the Church, in opposition to the sects which had withdrawn from its communion. They were the doctrines of the glorious Reformation. Since that memorable era, they have been, with some exceptions, the common faith of the protestant world. We find them in the Westminster confession of faith, and in that excellent catechism, which, from our childhood, we have been taught to reverence. For the love which our fathers bore to this system of faith and piety, they left forever their native shores, to seek an asylum for their families and their religion in these Western wilds. They bore these doctrines in their hearts, when they rode the Atlantick wave ; and in their concern for forms, felt chiefly a desire to press the naked point of these truths upon the hearts of men. The churches which they established, received no other faith. And to this day, there are few churches in New-England, or the United States, which are not ready to hazard their lives in defence of the faith once delivered unto the saints.

But no place on earth has been more distinguished for a bold and manly vindication of these sacred truths, than this ancient refuge of the Pilgrims. We daily walk over the ashes of some of the most valiant champions of the christian faith; and constantly breathe the air that was perfumed by the

[ 22 ]

incense of their prayers. What christian has lived in any period of the last century and a half, and has not heard of the impenetrable phalanx formed by the ministers of Boston, to defend the doctrines of the Reformation? These were the truths taught by your Wilsons, your Cottons, your Mathers, your Thachers, your Willards, your Colmans, your Pembertons, your Sewalls, your Princes, your Webbs, your Coopers, your Foxcrofts, your Checkleys, your Moorheads, your Eliots; and as many more, whose names will always adorn the annals of the Church.

If the tendency of any religion was ever thoroughly tested, it was the religion of the fathers of New-England. No such colonies ever formed the beginning of any other nation: no other nation ever inherited equal blessings from their ancestors. By what then were those colonies distinguished? By the purity of their faith, and the fervour of their piety. These evidently had a leading influence in forming the state of society, and the venerable institutions, which they bequeathed to posterity. The happiness of New-England is a monument, raised upon an eminence, to teach the world the tendency of the faith and piety of the Puritans. I venerate those holy men. I reverence their fortittide, their patience, their wisdom; but most of all, their love of truth. I feel ambitious to say,

[ 23 ]

Among those ancestors were my own; and in this ground sleeps the dust of my fathers. But I am more ambitious to say, Their views of evangelical truth are mine. It is with mingled emotions of pleasure and hope, that I see an edifice raised to support the doctrines of our forefathers ; and to promote those views of practical religion which restrained them from frivolity, and prompted them to a course of strict and manly piety.

What then were those doctrines and views? I will tell you ;—that if ever the time should come, when men shall support themselves by a professed veneration for the religion of our ancestors, while seeking to banish that religion from the world, you may know what our fathers believed.

From authentick histories of past times, from the confessions of faith which our fathers adopted, and from the books which they wrote, it is known that they were decided Calvinists.

They believed that "there are three persons in the Godhead, the Father, the Son, and the Holy Ghost ;" that "these three are one God, the same in substance, equal in power and glory."

They believed that God left nothing to the capricious operations of chance; that He eternally determined what He would do, or suffer to be done: and that His government, thus shaped and

[ 24 ]

settled by His infinite and unchanging wisdom, extends to all events, as well in the moral as natural world.

They believed that the scriptures of the old and new testament, given at first by the inspiration of God, have been preserved, by His providence, sufficiently pure and entire; and that the translation which we have in our hands, is, in every important point, correct.

They believed that by the offence of one, judgment came upon all men to condemnation ;* that the posterity of Adam are shapen in iniquity, and conceived in sin,† are by nature the children of wrath,‡ dead in trespasses and sins,§ and possess that carnal mind which is enmity against God.||

II

They believed that the second person in the adorable Trinity, took upon Himself, as Mediator, the seed of Abraham; and that this Mediator suffered death, as a vicarious sacrifice, to atone for the sins of the world.

They believed that no man can see the kingdom of God, except he be born again ; ¶ that this change, which in scripture is called a new creation,** a new birth, †† a resurrection from the dead‡‡ is produced by the supernatural influence of the divine

* Rom. 5. 18. , †Ps. 51. 5. ‡ Eph. 2. 3. § Eph. 2. 1.

|| Rom. 8.7. ¶ John 3.3. ** 2 Cor. 5. 17.

†† John 1. 13. ‡‡ John .5. 25.

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Spirit ; that there is a specifick difference between common and special grace ; that the repentance and faith necessary to salvation, are altogether distinct from any thing which exists in the heart before this change.

They believed that by the deeds of the law no flesh shall be justified ;* that by grace we are saved, through faith, and that not of ourselves, it is the gift of God.†

They believed that God hath chosen His saints in Christ before the foundation of the world, that they should be holy, and without blame before Him in love; having predestinated them unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will;‡ that as many as were ordained to eternal life, will believe,§ being predestinated according to the purpose of Him who worketh all things after the counsel of His own will; || that the names of those who, in the eternal covenant of redemption, were given to Christ, were written in the book of life from the foundation of the world ; ¶ that, in the same transaction, the Mediator received power over all flesh, that He should give eternal life to as many as the Father

*Rom. 3. 20. .† Eph. 2. 8. ‡ Eph. 1.4, 5. § Acts 13. 48.

|| Eph. 1. 11. ¶1 Rev. 17. 8.

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had given Him ;* that all whom the Father hath given Him, shall come to Him; that of all these He will lose nothing, but will raise it up again at the last day, † that the Father which gave them Him is greater than all, and none is able to pluck them out of the Father’s hand, ‡ and that of course they will be kept by the power of God through faith unto salvation.||

They believed that the wicked will be punished with everlasting destruction from the presence of the Lord, and from the glory of His power. §

They believed that the Church and the world are two separate kingdoms ; and that none but true believers have a right to the sacraments of the new testament, either for themselves or their children. ¶

They believed in revivals of religion, produced by extraordinary effusions of the divine Spirit.

They warned their contemporaries and posterity against those who are lovers of pleasures more than

* John 17 . 2. † John 6. 37, 39 ‡ John 10. 29.

|| 1 Pet. 1.5. §2 Thes. 1.9.

¶ Though some diversity of opinion, in respect to the qualifications requisite for offering a child in baptism, was, in later times, introduced ; yet the first fathers of New-England uniformly supported the opinion above stated.

[ 27 ]

and holy example, they strongly discountenanced a plunge into that whirl of dissipation which drowns men in destruction and perdition.

Such were the views of the fathers of New-England and I repeat the declaration, that to support the same views of the truths and duties of our holy religion, this church was erected. Those, therefore, who stand in the ways, and ask for the good old paths, and walk therein, will say, Peace be to this house: those only who have abandoned the religion of their fathers, will regard it with a cold or a jealous eye.

It is proper for me further to state, that if our earnest desires are accomplished, we shall see, in this house, the power and glory of the Lord, as our blessed ancestors beheld Him in the sanctuary. It shall not be concealed, it shall never call forth a blush, that this edifice was reared with many prayers and hopes that it might prove subservient to revivals of religion. And if this should be the will of God, and another Pentecost should come, let none say, These men are full of new wine. Should three thousand be pricked in the heart at

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once, the Holy Ghost will decide whether this would furnish a fit subject for ridicule, or an occasion for joy and praise. Why should that be denounced as enthusiasm, in our days, which, in the days of the apostles, was the power of God? Is it possible that the heirs of our fathers’ virtues, should spurn a blessing for which those fathers prayed with their dying breath? Should the libertine, smitten here with the power of truth, become chaste, the prayerless devout, and the infidel a christian, who ought to be offended? Should the whole assembly become solemn and earnest in their inquiries after truth, who could convict them of making an improper use of the house of God? People rush, with all their hearts, to scenes of pleasure, and haunts of business; and why should they not, with all their hearts, come before the Lord? While they are allowed to be eager in all other pursuits, surely it cannot be demonstrated that they are bound to go to the temple of the living God to sleep, or to laugh, or to gaze vacantly about, and return without a thought of what they have heard. I hope in God that this house will never be profaned by indecorous levity ; nor stand for a handful of easy men to amuse themselves in for an hour, one half of the day ; but that it will be crouded with solemn and affected

[ 29 ]

worshippers;—with people who are conscious that they have souls, and must give an account to God.

And now, in pursuance of the design of our meeting, we proceed to dedicate this house to Him for whom it was erected. May God attend! Let all the angels witness !—We religiously devote this edifice to the Father, infinite and self-existent; to the Son, the brightness of His Father’s glory to the Holy Ghost, almighty and eternal. To the honour and service of the ever blessed Trinity we solemnly dedicate these walls, these arches, these columns, this pulpit, that towering spire, and all that contains, with all that is contained within these sacred limits. For the preaching of the word, for the publick service of prayer and praise, for the administration of the sacraments of the new testament, and for the residence of the eternal God, we consecrate the house. And now, 0 Lord, if dust and ashes may speak to thee, graciously attend to our supplications! When thy people, overwhelmed with trouble, shall spread their distresses before thee in this house; when the heaven is shut up, and there is no rain, or they are put to the worse before the enemy, or their spiritual foes carry them a-way captives; and they shall return, and confess their sins, and pray before thee, in this place; then do thou hear, and answer ! When, under temptation or darkness,

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they shall come hither to inquire of thee as by Urim and Thummim, do thou give responses, and guide them with thy counsel! And now, what wait we for? Arise, 0 Lord, into thy rest, thou and the ark of thy strength !—Behold Him here! His glory fills the house! Bow yourselves before a present God!

How dreadful is this place! this is none other but the house of God, and this is the gate of heaven! I am filled with awe as the sacredness of the place, and the everlasting consequences of preparing and devoting it to God, rise before me! Here God will sit; and hither His people will come to receive instruction from His lips, and blessings from His hands. Here the despairing sinner will find a beam of hope. Balm will here be offered to heal the broken heart. The Lord will count, when He writeth up the people, that this and that man was born here. But, 0 my soul! what thinkest thou of the negociations for peace between heaven and earth, which are here to be carried on? If all nations turn their eyes to the place where a treaty between the powers of Europe, is discussed; with what interest do our departed fathers contemplate such a place as this! Spirits of Whitefield, Tennent, Davies, and Edwards! how, as ye pass over, do ye regard an assembly of immortal creatures, listening

[ 31 ]

to the messages of God, while ye see the recording angel registering their names, and imprinting on the tablets of eternity their treatment of the propositions of heaven? As ye range the fields of light, and behold some of your former hearers wrapt in folds of eternal darkness, tell us, heavenly spirits, what think ye of the house of God ?

In this house the gospel will be to some the savour of life unto life; and to others, the savour of death unto death. Should this church stand a century and a half, and its seats be generally filled, how many thousands will hear the gospel within these walls! Millions of times will all those thousands look back from eternity to this house,. with inconceivable pleasure or pain. By all those thousands, the effect of its erection and dedication will be felt, millions of ages after this world is no more. These measures, then, I consider as the antecedents of happiness and misery, greater than the mind of man can now conceive. The time will come when not a tongue in the universe will make these measures the subject of a jest.

I am prompted, not less by justice than by feeling, to commend, in terms the most respectful, the exertions which have been made by the proprietors of this house. That so small a number of men

[ 32 ]

should complete so spacious and beautiful an edifice, in the course of eight months, is a wonder which has no parallel in the history of American churches. May this structure long stand a monument of their liberality and zeal for the worship of’ God and may they, and their children, and their children’s children, find, within these walls, the means and earnest of eternal life!

We have abundant reason to acknowledge the goodness of God in bringing this important enterprise to so happy an issue, without the sacrifice of any lives, or material injury to any person. I tender you my hearty congratulations on the occasion ; and invite you, my dear brethren, to join in thanksgiving and praise to Him who has graciously prospered our humble endeavours. On every wall and door let your faith read this inscription, Except the Lord build the house, they labour in vain that build it.

Finally, my brethren, though this is a noble beginning, I must not neglect to remind you that the principal thing remains yet to be done. The grand consummation is faithfully to employ the house in the worship of Him for whom it was built. Otherwise you lose all your labour, and pronounce this dedication a solemn farce. It would be lamentable

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if any of you, after all these exertions, should be excluded from the congregation of the righteous. Save me from the anguish of such anticipations! Come, then, as often as these opening doors shall invite you, and, in the spirit of humble worshippers, present yourselves, with your families, before the Lord. Let no idle fancy, no unhallowed feeling, ever pass these consecrated thresholds. In a house devoted to God, you have no right to think your own thoughts, or find your own pleasures. Charge your affections not to linger upon the sounds which shall here be uttered, or upon the objects which shall here meet the eye. Extend your views above the house. God is not confined to temples made with hands. The heaven of heavens cannot contain Him. Bursting every barrier, and breaking every enchantment, let your thoughts rise, in the grandeur of true devotion, to Him who fills all space. And when the dust of this crumbled edifice shall be scattered upon the winds of heaven ;—when the stones of the last earthly sanctuary shall tremble in the convulsions of expiring nature ;—when the agonies of disappointment and despair shall seize on those who reproached your religion ;—then, in the full assembly of your fathers, and with all the triumphs of victory, you shall ride the clouds with your victorious Prince. And when all the myriads of the redeemed,

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following the triumphant chariot of their returning King, shall shout at heaven’s gate, Lift up your heads, ye everlasting doors, and the King of glory shall come in! you shall be welcomed to those abodes of salvation where there is no temple, but the Lord God Almighty, and the Lamb. Amen.

____

Pastor of the Church in Berlin.

____

BOSTON:

FROM THE PRESS OF JOHN ELIOT, Jun.

1811.

https://www.angelfire.com/nh/politicalscience

Reprint and digital file January, 2000. ]

Editor’s Notes:

This particular work by one of New England’s premier articulators of the English language,

is another colorful example of Dr. Puffer’s rare talent. Primarily, his use of metaphors to unforgettably imprint in his hearer’s memory lessons of critical import is the hallmark of this distinguished and well published pastor (See our 1803 Election Sermon by him). If only we could hear him in the original delivery ! Without a doubt, he had to be an accomplished and engaging preacher!

Points to look for in this reading:

In Section. I: Earth is not a cosmic accident, but instead "a theatre, whereon to display the exceeding riches of divine grace."

See his 1803 Election Sermon at the Willison Center site for another memorable experience.

In Section II: "The office and duty of ministers; they are workers in this kingdom."

In Section III: "The special relation which ministers of the gospel bear to each other. They are fellow workers in the kingdom of God."

And finally his closing remarks:

"The present is a most eventful period. A crisis, highly interesting to the church and state and the world, is evidently impending. The eternal plan of providence is in swift progress. Events long since predicted and celebrated in the prophetic page, are rapidly unfolding. The mystery of God is soon to be finished. Heaven, earth and hell, is each acting its respective part in the august drama. The enemies and friends of religion are mustering their forces, and preparing for the contest. Christ seems about to take possession of the world, as his right; and Satan seems resolved not to resign his claim to it without a violent struggle. Such being the state of the world, there can be no doubt concerning the part which it is proper for ministers to act."

*****

COLOSSIANS IV. 11.

Fellow workers in the kingdom of God.

The apostle Paul was one of the most distinguished preachers of the gospel. Before his memorable conversion, he was a bigot in his attachment to the Jewish ritual, a virulent enemy of Christ, and a bloody persecutor of his church. But when it pleased God, who separated him from his mother'’ womb, and called him by his grace, to reveal his Son in him, immediately he conferred not with flesh and blood, did not consult his own ease, reputation, or interest ; but united with a cause that was every where spoken against, and preached the faith which once he destroyed.

To his lot it fell to exercise the ministry he received of the Lord Jesus, chiefly among the Gentiles. With what success, appears in many flourishing churches, plated by him, which long remained a glorious monument to the zeal, abilities, and fidelity of this eminent servant of Jesus Christ. A few chosen companions constantly attended to him, and ministered to his comfort. These he names with great affection. He calls them fellow workers unto the kingdom of God.

This concise, but complete description of christian ministers, presents for consideration three things; the kingdom of God, the office and duty of ministers, and their special relation to each other.

1. The kingdom of God.

In the present connexion, this intends that scheme of divine grace, or plan of redeeming mercy, revealed in the gospel. It is called the kingdom of God, because it originated in his eternal, self-moving love; the kingdom of Christ, because its foundations were laid in his mediatorial transactions, and the management of its affairs committed to his hand; and the kingdom of heaven, because, though begun on earth, it will be consummated in heavenly glory.

This kingdom employed the thoughts of God from eternity. For its sake, creating power was exerted in the production of worlds, especially earth, which was designed as a theatre, whereon to display the exceeding riches of divine grace. It is the centre, where all the lines of revelation meet; the grand object on which, through succeeding ages, the eye of God has been steadily fixed. Every thing in heaven and earth is arranged in the view of this kingdom, and made to subserve its interests.

The supreme Ruler in this kingdom, is Jesus Christ, God’s eternal Son. He is king in Zion, and Head over all things to the church. To him all power in heaven and earth is committed.

The subjects of this kingdom are gathered out of a race of lost and ruined creatures. The whole world is given into the hand of Christ, that he may exert in it the powers vested in him as Mediator, in raising up, out of its ruins, millions of holy and happy beings to celebrate, in endless songs of praise, that blood by which they are redeemed, that grace by which they are sanctified and saved.

In a world, it is an everlasting kingdom. Free from those tremendous evils by which earthly kingdoms are convulsed and overthrown, it is destined to continue forever, and fill the universe with light, life glory and happiness.

Such is the kingdom of God. By what a long train of preparatory means, during the space of four thousand years, were all things set in order for its reception ! By what wonders in heaven and earth was it at length produced ! Over what opposition of earth and hell has it already prevailed ! What mysteries of grace, hid from preceding ages and generations, does it unfold ! What vast accessions of glory accrue to the benevolent Parent of man ! How happily secured is the highest possible good of the universe ! Here stands Messiah’s throne, built on the immovable rock of infinite love. Here mercy is exercised in perfect consistency with the rights of eternal justice. Here grace triumphs in the pardon of sin, without in the least infringing the rectitude, or diminishing the awful glories of the moral government of God. I proceed to consider,

1. The office and duty of ministers; they are workers in this kingdom.

By means, and not by immediate acts of power, God is pleased to operate both in the natural and moral world. Instrumental agency is every where employed. The earth yields its fruits by the blessing of God; but, in order to its, it must be sown and cultivated. The gospel, in the hand of the Holy Spirit, is ""the power of God unto salvation;" but then it must be faithfully preached, otherwise its invaluable benefits will not be realized.

In the view that has now been given of instrumental agency, the part which ministers are appointed to act is clearly perceived. According to the constitution of things God hath established, their labours are necessary to the prosperity of Zion. They are workers in the gospel kingdom, divinely employed in aid of that glorious cause for which Christ descended from heaven, was clad in mortal flesh, saw many wearisome days and sleepless nights, went about doing good to the bodies and souls of men, toiled, suffered, and at length resigned his precious life on the cross.

"The Son of man came not to be ministered unto, but to minister." In like manner, with the persuasive eloquence of redeeming love on their lips, and clothed with the power of divine truth, his ministers are sent, not to indulge in ease, nor yet to amuse themselves or others with useless speculations; but to gather subjects into the kingdom of God out of this apostate world, and, in the faithful discharge of official duty, to qualify immortal souls for immortal bliss.

The gospel invariably regards men in the light of fallen creatures, It addresses them as guilty, as helpless, as exposed to endless wrath; and, under any other character, disclaims all connexion with them. "The whole have no need of a physician, but the sick; I came not to call the righteous, but sinners to repentance."

This may serve to evince, what mode of preaching is best adapted to answer the moral purposes of the institution. Undoubtedly it must be that, by which men are led to see their ruin and recovery; the awful abyss into which apostasy from God has plunged them, and the astonishing grace exhibited in their deliverance by Jesus Christ. To "prophesy smooth things," and studiously to conceal whatever might disturb the security of guilt, will endanger the souls for which Christ died.

That he may "approve himself unto God, a workman that needeth not to be ashamed," the preacher must exhibit an entire and connected view of christianity in its doctrines and duties, its principles and precepts. While he represents the gospel as a moral system, adapted to the regulation of human life, let him not fail to state and explain it, as a scheme of divine grace, devised by infinite wisdom, and carried into effect by infinite love, for the salvation of a perishing world. While he describes the nature, and points out the necessity of "holiness, without which no man shall see the Lord," let him carefully trace it to a heart renewed by grace, the only soil in which it can grow and flourish. While Christ is recommended, as a preacher of righeousness, let him also be held up to the view of sinners, as a Redeemer, in whose atoning blood their sins must be washed away, by the sanctifying influence of whose word and spirit they must be prepared for heaven. Let christian practice be built on christian principles. Let good works be enforced by gospel motives.

Inspired scripture is an inexhaustible treasury of rich, important truth, morally fitted for the purpose of enlightening the mind, renewing the heart, and thus promoting the best interests of mankind. Thence the minister of Christ must draw his reasonings, his arguments, his motives, if he will hope to succeed in persuading men to be reconciled to God. Thence he must equip himself with those weapons, in the skilful use of which he may dare to meet a world in arms. Nor let it be once imagined, that any scripture doctrine requires concealment, or may be attended with hurtful effects. Christ will take on himself the responsibility of preaching his gospel. Ministers are bound to make, with undisguised integrity, a full and clear exposition of the truth as it is in Jesus, and leave the issue with him. Prudence, indeed, will dictate the choice of "acceptable words," and the least offensive view of truth possible. But then, truth must not be disguised, much less suppressed, for fear of its not being well received. If we thus "seek to please men, we shall not be the servants of Christ."

Vital godliness has ever been found to flourish, or decline, as evangelical principles have been maintained, or forsaken. Salvation wholly of grace, is the doctrine which answers the cries of inquiring souls, brings relief to burdened consciences, replenishes the church of Christ on earth, and peoples the regions of glory with his redeemed subjects.

This connexion between fidelity and success, established by God himself, and tested by experience, is a strong ground of encouragement and stimulus to exertion. Let it dwell on the heart of the christian minister. Let it have a prevailing influence in the closet, in the study, and when he ascends the sacred desk. Never let him lose sight of that kingdom, unto which he is an appointed worker; never forget, that the end of preaching is to save souls alive from death.

See the venerable man of God in the pulpit. Deeply impressed with the worth of immortal souls, and awed by the threatening denounced against unfaithful watchmen, he comes, not to entertain his hearers with ingenious theories, nor to captivate them with the charms of rhetoric; but to proclaim in their ears the everlasting truths of the gospel, and lay them submissive at the feet of Jesus. Far from being satisfied with having demolished the outworks of sin, he vigorously attacks it in its strong hold. Not content with lopping off the luxuriant branches, he lays the axe at the root of the tree. Nor yet stopping at the correction of a few prominent vices, he aims at the regeneration of the heart, without which, he is aware, no reformation will be lasting and effectual. Instead of dwelling altogether on the surface, he enters deep into the interiour of religion, accurately describes its spiritual nature, points out its connexion with the most impressive earnestness.

But man can only state the truths, and display the motives of the gospel. After having done his utmost, "the excellency of the power" on which success depends, he well knows, "is of God, and not of us." But knowing also, that success is ordinarily in proportion to the fidelity with which the gospel is preached, this kindles his zeal, this calls into action every power and talent of his soul, that he may be "pure from the blood of all men," especially those committed to his charge, and, if possible, "by all means save some." It remains to observe,

2. The special relation which ministers of the gospel bear to each other. They are fellow workers in the kingdom of God.

the design of the great Head of the church. Acting by his authority and appointment, and having the same great object in view, they are bound to act in concert. The purposes of the christian ministry should unite the energies, and prompt the cordial cooperation of all, who bear that sacred office. This will appear, if we consider,

1. The nature of the ministerial office. This was designed to be a lasting and

inviolable bond of union. Ministers are entered into an employment, which cannot be performed singly, but which requires, and must be rendered successfully by mutual aid.

In all other concerns men feel the necessity, and avail themselves of the advantages of union. It is the animating principle, which gives life and success to human enterprize; without which nothing of moment could be achieved, nor any plan of general utility carried into effect. But is union less necessary in the affairs of religion than in the affairs of the world ? Is it needful for men to combine for merely social purposes, and not needful for ministers to unite in the cause of Christ ? Will his kingdom flourish while those to whom its concerns are entrusted, are at variance ? Will their labours be successful so long as mutual co-operation is wanting ? If the builders in an earthly temple should carry their disagreement such length as to counter work each other, every one perceives it could not be completed, but must be left unfinished. How then can the spiritual temple, under similar circumstances, rise in goodly proportions, and become a dwelling place for God ? In other words, how can religion prosper, if its ministers, forgetting the object and design of their office, refuse to act as fellow workers ?

2. The same thing is required by the spirit of the gospel. This is a uniting, not dividing spirit; a spirit of harmony and peace, not of strife and contention. The religion of Jesus should unite all his disciples, especially his ministers, in bonds of holy friendship. With regular propriety are those scriptures, which discountenance divisions and enjoin unanimity, applicable to them. In all the varied intercourse, which springs from the relation of "fellow servants in the kingdom and patience of Jesus Christ," peculiarly needful is it for them to bear in mind the admonition, "One is your Master, even Christ, and all ye are brethren." Nor may they suffer any thing, except what evidently endangers the truth and purity of the gospel, to violate the union, or interrupt the harmony and good agreement on which their usefulness greatly depends.

3. The magnitude of the work in which they are engaged, likewise demands their united efforts. Bearing the commission of Christ, ministers are sent to subdue hard hearts, to conquer stubborn wills, to reclaim rebellious subjects, and to raise dead sinners to life. They are sent to men immersed in the pursuits and pleasures of the world, with a peremptory command to deny themselves, and take the cross. They are sent to transform vessels of wrath into vessels of mercy; to bring into the narrow way of gospel holiness and eternal life, those who were securely travelling the broad way to destruction. "But who is sufficient for these things?" The most successful preachers of the gospel must humbly own, that they are but instruments in the hand of God. Still, however, as instruments, their united zeal and efforts are indispensable. In a work of such immense importance, how should they "strive together in their prayers to God," and by all suitable methods cooperate in the prosecution of it ?

4. As another cogent argument for ministers to harmonize, let me bring into view the trials and discouragements attendant on the ministerial office. These, in one shape or another, have existed in every age. "In the world ye shall have tribulation," said Christ to his disciples; and unless we mistake "the signs of the times," unusual trials await us, and probably at no great distance. What effect ought this consideration to have ? Certainly not to cool our ardour, or to abate our efforts; but to unite us in our Master’s work. Even enemies will unite, when danger threatens.

Let the apprehension of it cause us to draw closer the knot of friendship. If the evil day shall come, let it find us at our posts, united among ourselves, and "perfectly joined together in the same mind, and in the same judgement."

But whatever else may happen, death which terminates our labours, is not far off. Ah, my brethren, how forcibly at this moment does the thought press on our hearts ? From the premature graves of departed fellow workers a voice issues, "Give an account of thy stewardship." Let the admonition banish from our hearts every unfriendly feeling, and call forth our united zeal, our fervent cooperation, in finishing the work we have received to do.

1. Another pressing motive to union is found in the disagreements subsisting between

ministers of Christ at the present day. These can never be sufficiently deplored. They have a chilling influence on religion. They check and retard the growth of this tender plant. Many it is to be feared, are thereby confirmed in their prejudices; and still greater numbers held in suspense, or led to view religion with indifference.

Say not, my friends, that our controversies are harmless. The world sees and hears them; that world which crucified the Lord of glory; which persecuted his innocent disciples; and which smiles to see his cause weakened by those hands, which should have been employed in its defence. "Sirs, ye are brethren, why do ye wrong one to another ? Let there be no strife, I pay you, betwixt us." Why should we contend ? Why impede each other’s usefulness ? Why anticipate the work of a enemy ?

We often complain, and not without cause, that preaching has but little effect, and ask whence it is that doctrine of the cross, which once prostrated the world at its foot, has, in our hands, become weak and inefficient. The reason has already been told; the not acting as united fellow workers in the kingdom of God.

May not the alarming defection in some of our churches and congregations be traced to the same cause? With surprise and concern our hearers perceive the wide disagreement there is between ministers. They are at a loss to account how this should happen among men, who have made religion their principal study, and are professedly conducting others to heaven. To them this is a rock of offence, which they cannot easily get over. This weakens the confidence they once had in their spiritual guides. Disgusted, they turn from them, to seek among other teachers, and from other guides, that unity of spirit, that cooperation in the duties of the ministerial office, which they perceive do not exist in their own. Nor id s it to be thought strange if the sheep are scattered in the wilderness, when the shepherds fall out by the way. How these things will terminate, I pretend not to foresee; but forgive me, if I add my own fears, lest that goodly fabric of church order, reared by the pious care, and consecrated by the prayers and tears of our venerable forefathers, will fall in ruins, unless prevented by greater unanimity among us. Will these be thought unfounded surmises ? I appeal to ecclesiastical history. Trace it from the apostolic down to the present age, and if it do not yield unequivocal proofs of the dangerous tendency of clerical dissentions, and thus confirm the truth of these remarks, then let them be disregarded, and my speech counted nothing worth.

Finally, the aspect of the world loudly calls on us to unite. The present is a most eventful period. A crisis, highly interesting to the church and state and the world, is evidently impending. The eternal plan of providence is in swift progress. Events long since predicted and celebrated in the prophetic page, are rapidly unfolding. The mystery of God is soon to be finished. Heaven, earth and hell, is each acting its respective part in the august drama. The enemies and friends of religion are mustering their forces, and preparing for the contest. Christ seems about to take possession of the world, as his right; and Satan seems resolved not to resign his claim to it without a violent struggle. Such being the state of the world, there can be no doubt concerning the part which it is proper for ministers to act. Dropping those party names and distinctions, which have been a wall of separation between them, and losing sight of every thing, but what necessarily belongs to the gospel as a scheme of divine grace and redemption, let them, with one heart and one soul, unite in promoting the grand designs, the essential interests of the Redeemers kingdom. Whenever ministers can be prevailed with to unite on this basis, religion will prosper, and Jerusalem be builded as a city that is compact together, beautiful in its structure, and strong for defence.

In the conclusion, we are led to observe the honorable office and employment of christian ministers. They are "workers together with God." They are "ambassadors of Christ." They bear the messages of the King of heaven, and in his name transact concerns of the highest importance with fellow creatures. To them, as subordinate agents and instruments, are entrusted the honour, the preservation, the increase and prosperity of a kingdom not of this world. What solemn awe should this impress on their spirits ! How should it carry them, as it were, up to heaven, to catch somewhat of that ardent zeal, ["]which glows and burns in celestial bosoms."

In view of the workers in Zion, a field of extensive and laborious service is now opening. "Say not, there are yet four months, and then comes the harvest: lift up your now eyes, and behold the fields, that they are white already to harvest."

Having gone into a far country to receive for himself a kingdom, Christ is now returning to take possession of it. Zion’s king is on his way, "travelling in the greatness of his strength." His chariot wheels, which have been long in coming, are now in motion, and will irresistibly bear down all that is opposed to them. Already the cry is heard, "Behold the bridegroom cometh, go ye out to meet him." Even now his standard is erected, and proclamation made, "Who is on the Lord’s side ? let him come to the help of the Lord, to the help of the Lord against the mighty."

My fellow workers unto the kingdom of God, never, it is believed, was there a time, when the union and cooperation of faithful ministers were more needed. The time evidently is come, "That the Lord’s house should be builded." All things are ready. Arise, ye builders in Zion, and enter upon the work. :For Zion’s sake, let us give ourselves no rest; until her righteousness go forth as brightness, and her salvation as a lamp that burneth."

Great is the encouragement we have for united and persevering exertion. He, in whose name we preach the glad tidings of salvation, hath said, "Lo, I am with you always, even unto the end of the world." He is present to guide, to defend, to prosper, and he will reward our fidelity with crown of life. But woe to the negligent minister, who seeks a pretence for remaining inactive. The voice of God thunders in his ears, "If through thy neglect these men be missing, then shall thy life be for theirs."

Fear not, ministers of Jesus, his cause must, and will prevail. Though for a while it appear to be sinking, and afford to its enemies a momentary triumph, yet, like its blessed Author, when he burst the bars of death and rose from the grave, it will rise again, and live forever. At no very distant day, it is destined to break through all the bounds y which it is at present confined, and to cover the whole earth with the knowledge and salvation of the Lord. Happy for us, if we shall be found instrumental in aiding these glorious triumphs of divine grace.

To proselyte from one denomination to another, where the essentials of religion are not concerned, should be left to the zeal of those who are willing to expend their zeal in such attempts. Ours be the nobler work of proselyt[iz]ing souls to Christ, of enlarging his holy kingdom, and of diffusing the blessings of his reign. The saving of but one soul from death is an achievement of such inconceivable magnitude, that no proper or probable method of effecting it should be declined. It demands the united exertions of all who love the ways of Zion, who are not afraid to speak for Christ, nor ashamed of his righteous cause.

To this noble, delightful attempt, let me summon you, my brethren in the Lord. An attempt which, if successful, will brighten your eternal crown; and, even if not successful, yet surely may you say, "My judgement is with the Lord, and my work with my God."

I am aware of the charge of enthusiasm, with which ardent zeal in the cause of Christ has sometimes been stigmatized. But if this be enthusiasm, it is not the having, but the want of it, which we have most reason to dread. To attempt the salvation of perishing souls, by means such as inspiration prescribes and warrants, is a laudable, not a censurable zeal; a spark kindled at God’s altar, which should glow and burn in our breasts with inextinguishable ardour. Who would not be zealous in a cause which God, and Christ, and all holy beings from the beginning of the world have been labouring to promote ? Who would not be zealous in a cause, which secures privileges and blessings infinitely more valuable than the possession of the whole world ? If a house were on fire, who would not fly to extinguish the flames ? Who would not hazard much to snatch a friend, a brother, a child, from the devouring element ? Call not, then, by the odious name of enthusiasm, that zeal, that affection, which prompt the attempt to rescue those we love from everlasting burnings.

To conclude. "Ye see your calling, brethren." Your duty is to unite and cooperate with each other, to act as fellow workers, in promoting the designs of a kingdom which concentrates the glory of God, and the best good of the universe. May you stand in your lot at the end of the days, and when the Redeemer shall come to Zion, partake of that bright and glorious recompense, which is reserved for those who have turned many to righteousness.

A

SERMON

PREACHED IN BOSTON, JULY 23, 1812 THE DAY OF THE

PUBLICK FAST,

APPOINTED BY THE EXECUTIVE OF THE COMMONWEALTH OF MASSACHUSETTS

IN CONSEQUENCE OF

THE DECLARATION OF WAR AGAINST

GREAT BRITAIN

********

BY WILLIAM ELLERY CHANNING, Harvard, 1798 MINISTER OF THE Church

IN FEDERAL STREET.

********

PUBLISHED AT THE REQUEST OF THE HEARERS.

BOSTON:

PRINTED BY GREENOUGH AND STEBBINS.

1812

REPRINTED BY

THEOPHILUS,

1999

LUKE XIX. 41,42.

And when Jesus was come near, he beheld the city, and

wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace ! but now, they are hid from thine eyes.

These words were pronounced by Jesus Christ, just before his death, when approaching, for the last time, the guilty city of Jerusalem. From the Mount of Olives he surveyed this metropolis of his nation, its lofty towers, its splendid edifices, and as he looked, his benevolent heart was pierced with sorrow at the scenes, which opened on his prophetick eye. He saw this city, now so crowded, so opulent, so secure, surrounded by the armies of Rome. Instead of security, he saw terror and consternation. he saw the sword wasting without, and he saw famine within, more fatal than the sword, carrying death in the most horrid forms, into what were the abodes of plenty and joy. He saw the invading army gradually approaching, and at length scaling the walls of jerusalem, and weary with slaughter, calling in the aid of fire to complete the work of desolation. He saw the rapid flames levelling all the magnificence which was spread before him, and even seizing on the temple of God, ascending its lofty battlements, and leaving not a vestige of its consecrated altars. As he looked forward to the ruins of his country, he wept and exclaimed, Oh that thou hadst known the things of thy peace !

The emotion, which Jesus now expressed, undoubtedly

arose from the general benevolence of his character. He would have wept over any city, doomed to this awful destruction: but as jesus always discovered the sensibilities of human nature, we are authorized in believing, that his grief on this occasion was rendered more poignant by the consideration, that Jerusalem was the metropolis of his country- that its ruin would be followed by the dispersion and misery of the nation to which he belonged. His tears were tears of patriotism, as well as benevolence. We here learn that it is a part of our character and duty, as christians, to be affected by the prospect of national suffering. The miseries of our country, as far as they are unfolded to us, should arrest our attention, should draw tears from our eyes, and lamentations from our lips; should increase our interest in our native land, and rouse every effort for our security.

On this day, there is a peculiar propriety in directing our minds to this subject. This is a day, set apart for national sorrow and humiliation. It is a day, when forsaking our common pursuits, and especially forsaking our pleasures, we are to penetrate our hearts with our national danger and sins, and to offer, in the temple of the Almighty, penitential acknowledgements and earnest prayers, that he will spare and protect our country. On this day, the calamities, which we feel or fear, should be brought home to us, that our prayers may be more earnest, our humiliation more deep, our purpose more sincere to renounce our sins, and to perform our duties as citizens and as christians.

I am sensible that this subject- the calamities of our country- there is a danger of indulging excessive apprehension. I know that the mind of man is querulous and discontented- that he is prone to turn from the bright part of his prospects, to forget his blessings in magnifying his dangers, and to say that all before him is darkness and sorrow. In speaking of our calamities as a nation, I desire not to forget that we have been a highly favoured people, and that we have still many benefits, which it becomes us to acknowledge with gratitude, and which distinguishes us from other nations. When I speak of our calamities, I do not mean to say, that our state is as wretched as that of spain and Portugal; nations overrun with armies, drenched with blood, thinned by famine;-we are not as wretched as France, sinking as she is under tyranny as galling as the world ever knew, yet forced to suppress her groans, forced to give up, without a murmur, her treasures, her children, to her merciless lord. A lot worse than ours con easily be conceived. Many fruits of our former prosperity are left us; and, with few exceptions, the inestimable blessings of liberty continue to be the honourable distinction of our country. But, whilst we acknowledge this with thankfulness, it is not true, and ought we not to feel it, that our prosperity is rapidly declining, and that dangers of tremendous aspect are opening before us ? Why is it, my friends, that on this day you have suspended your common pursuits, and are now assembled in the house of God ? It is because our country, which has been so long the abode, the asylum of peace, is at length given up by God to the calamities of a state of WAR. Have we not cause of lamentation and alarm ?

In all circumstances, at all times, war is to be depreciated as one of the severest judgements of God. The evil passions it excites, its ravages, its bloody conflicts, the distress and terror it carries into domestick life, the tears it draws from the widow and the fatherless, all render war a tremendous scourge.

There are indeed conditions in which war is justifiable, is necessary. It may be the last and only method of repelling lawless ambition, and of defending invaded liberty and essential rights. It may be the method of preventing or repairing injury, which God's providence points out by furnishing the means of successful warfare, by opening the prospect of a happy termination. In these cases we must not shrink from war; though even we should lament the necessity of shedding human blood. In such wars our country claims and deserves our prayers, our cheerful services, the sacrifices of wealth and even life. In such wars we are comforted when our friends fall on the field of battle; for we know that they have fallen in a just and honourable cause. Such conflicts, which our hearts and consciences approve, are suited to exalt the character, to call forth generous sentiments, splendid virtues, to give ardor to the patriot, resolution to the hero, and a calm, unyielding fortitude to all classes of the community. Could I view the war in which we are engaged in this light, with what different feelings, my friends, should I address you ! We might then look up to god and commit to him our country with a holy confidence. We might then ask his blessing on all our efforts, without being rebuked by the fear, that this holy and beneficent being views us with displeasure. It would then be my duty to revive the spirits of the drooping, to reprove the fears of the trembling, to exhort you to gird on the sword, and not count your lives dear to you in asserting the cause of your country and mankind. But, in our present state, what can I say to you ? I would, but I cannot address you in the language of encouragement, I can offer you no reflections to sustain you in your calamities-no bright prospects to animate hope and to lighten the pressure of immediate suffering. We are precipitated into a war, which, I think, cannot be justified- and a war, which promises not a benefit, that I can discover, to this country or to the world. We are suffering much, and are to suffer more-and not one compensation for suffering presents itself, whether we consider the influence of the war on ourselves or on foreign countries.

That we have received no injuries from the nation, which we have selected as our enemy, I do not say-I am not prepared to deny that the orders of England are infractions of our rights,* but when I consider the atrocities and unprovoked decrees of France, on which these orders were designed to retaliate; the unprecedented kind of war, which these(* The author has wished to speak with diffidence on the subject of the Orders in Council, knowing that a diversity of sentiment on this point, exists among wise and good men in this country.)orders were designed to repel-when I consider the situation of England, that she is contending for existence, whilst her enemy is avowedly contending for conquest-and when I consider the conduct of our own government in relation to the two belligerents-the partiality and timid submission they have expressed towards the one, the cause of suspicion they have given the other-and the spirit in which they have sought reparation from England-I am unable to justify the war in which we are engaged. To render a war justifiable it is not enough that we have received injuries-we must ask ourselves, have we done our duty to the nation of which we complain ?-have we taken and kept a strict impartial position towards her and her enemy ?-have we not submitted to outrages from her enemy by which he has acquired advantages in the war ?-have we sought reparation of injuries in a truly pacifick spirit-have we insisted only on undoubted rights /-have we demanded no unreasonable concessions ? These questions must be answered before we decide on the character of the war, and I fear the answer must be against us. When I consider the restrictions formerly laid on our commerce for the purpose of pressing with severity with england, and England alone-when I consider the demand we have made on that nation, that she shall revoke a blockade which at first we approved, and of which we did not for years make a complaint-when I consider another demand we have made on England, that she shall believe in the repeal of the decrees of France, when evidence of repeal has not been given her-when I consider our unwillingness to conclude an arrangement with her on that very difficult and irritating subject of impressment; notwithstanding she proffered such an one as our own minister at that court, and our present secretary of state declared "was both honorable and advantageous to the United States"-when I consider, what I blush to repeat, the accusation which we have brought against England without a shadow of proof, that she has stirred up the savages to murder our defenceless citizens on the frontiers-and when with all this I contrast the yielding. abject spirit with which we have borne the threats, insults, pillage, confiscations and atrocities of her enemy-I cannot say that we have done our duty, as a neutral nation, to England-that we have sought reparation in a friendly spirit-that we have tried with fairness every milder method before we made our appeal to arms-and if this be true, then the war is unjustifiable. If we have rushed into it, when we might have avoided it by an impartial and pacifick course, then we have wantonly and by our own fault drawn on ourselves its privations and calamities. Our enemy may indeed divide the guilt with us,-but on ourselves, as truly as on our enemy, falls the heavy guilt of spreading tumult, slaughter, and misery through the family of God.

If on the ground of right and justice this war cannot

be defended, what shall we say when we come to consider its expedience, its effects on ourselves and the world, It is a war fraught with ruin to our property, our morals, our religion, our independence, our dearest rights-whilst its influence on other nations, on the common cause of humanity, is most unhappy.

Do any ask, what are the evils which this war has inflicted or threatens ?-we may first mention the immense loss of property to which it exposes us.-I know that property is often overvalued-and in this country, the love of it is too strong, too exclusive a passion- I do not mean to encourage this passion by deploring the loss of property as the worst of evils-still it has its value-and one great object and duty of government is to secure and protect it.By this war much of our property is placed beyond our reach-shut up in the ports of our enemy-not through the improvidence of our merchants-but in consequence of a severe law of our own government-a law which had no other foundation but the pretext that France had revoked her injurious decrees.

In addition to this, the war has exposed to capture all our wealth floating on the ocean. We have chosen for our enemy a nation which commands the seas, which can block up the mouths of our harbors-and we have invited her numerous cruisers to make a prey of our defenceless ships and unsuspecting seamen, who are now returning from every quarter of the globe.

But that is not all. Still more must be lost to us by the melancholy suspension of active pursuits, which this war must induce in the commercial states. This war is a death-blow to our commerce. The ocean, which nature has spread before us as the field of our enterprise and activity, and from which we have reaped the harvest of our prosperity, is, in effect, forbidden us. We see it laving all our shores-we hear the noise of its waves-but it is our element no longer. Our ships and superfluous produce are to perish on our hands-our capitol to waste away in unproductive inactivity-our intercourse with all foreign nations is broken off, and the nation, with which we sustained the most profitable intercourse is our foe. Need I tell you the distress, which this war must spread through the commercial classes of society, and among all whose occupations are connected with commerce. How many are there from whom the hard earnings of years are to be wrested by this war, whose active pursuits and cheering prospects of future comfort are exchanged for discouragement, solicitude, and approaching want.

In addition to this, as our resources are decreasing,

the publick burdens are growing heavier; and government, after paralyzing our industry and closing the channels of our wealth, are about to call on us for new contributions to support the war under which we are sinking. And to fill up the measure of injury, we are told, that this war, so fatal to commerce, is carried on for its protection. We are required to believe, that restriction and war, the measures which have drained away the life-blood of our prosperity, are designed to secure our rights on the ocean.

But loss of property is a small evil attending this

war-its effect on our character cannot be calculated. I need not tell you the moral influence of a war, which is bringing to a gloomy pause the activity of the community-which is to fill our streets with labourers destitute of employment-which is to reduce our young men to idleness-which will compel a large portion of the community to esteem their own government their worst enemy.

Regular industry is the parent of sobriety, and gives strength to all the virtues. A community must be corrupted, in proportion as idleness, discontent, and want prevail. We have reason to fear, that these temptations will prove too strong for the virtue of common minds-that with the decline of commerce, the sense of honour and uprightness in pecuniary transactions will decline-that fair dealing will be succeeded by fraud-that civil laws will be treated with contempt-that habits of dissoluteness and intemperance, already too common, will be awfully multiplied-that our young men, thrown out of employment and having no field for their restless activity and ardent hopes, will give themselves up to lawless pleasures or immoral pursuits.

Let me here mention one pursuit, which this war will

encourage, and which will operate very unhappily on our character. I have said that the ocean will be abandoned- I mistake---The merchant vessel will indeed forsake it; but the privateer will take her place. The ocean is no longer to be the field of useful and honest enterprise. We are no longer to traverse it, that we may scatter through the world the bounties of Providence. We are to issue from our ports, not to meet the armed ship of our enemy-not to break her naval power-not to wage a war for publick purposes, a war which will reflect honour on our country, and give some elevation to our own minds-we shall go forth to meet the defenceless private merchant, and, with our sword at his breast, we are to demand his property, and to enrich ourselves with his spoils. This pursuit is indeed allowed by the law of nations; but Christ-ians, and the friends to publick morals, must dread and abhor it as peculiarly calculated to stamp on a people the character of rapacity and hardness of heart. Yet this is the pursuit, this is the character, in which Americans are henceforth to be found on the ocean.

But all the ruinous effects of this war are not yet unfolded. To see it in its true character, we must consider against what nation it is waged, and with what nation it is connecting us. We have selected for our enemy the nation from which we sprang, and which has long afforded and still offers us a friendly and profitable intercourse-a nation, which has been, for ages, the strong hold of Protestant Christianity-which every where exhibits temples of religion, institutions of benevolence, nurseries of science, the aids and means of human improvement-a nation, which, with all the corruptions of her government, still enjoys many of the best blessings of civil liberty, and which is now contending for her own independence, and for the independence of other nations, against the oppressor of mankind. When I view my country taking part with the Oppressor against that nation, which has alone arrested his proud career of victory, which is now spreading her shield over desolated Portugal and Spain-which is the chief hope of the civilized world-I blush-I mourn. On this point, no language can be exaggerated. We are linking ourselves with the acknowledged enemy of mankind-with a government, which can be bound by no promise-no oath-no plighted faith-which prepares the way for its armies by perfidy, bribery, corruption-which pillages with equal rapacity its enemies and allies- which has left not a vestige of liberty where it has extended its blasting sway-which is, at this moment, ravaging nations that are chargeable with no crime but hatred of a foreign yoke. Into contact and communion with this bloody nation, we are brought by this war-and what can we gain by building up its power ? what, but chains which we shall deserve to wear ?

Will it be said, that France, while unjust to the world, has yet, by her special kindness and good offices and fidelity to this country, brought us under obligations to become her associate. Have we then forgotten her insulting language to our government-have we forgotten our property, which she seized in her own ports without a colour of justice-have we forgotten our ships burnt on the ocean ? This is the nation with whom we are called to interweave our destinies-whose conquests we are ready to aid !

On this subject too much plainness cannot be used. Let our government know, we deem alliance with France the worst of evils, threatening at once our morals, our liberty and our religion. The character of that nation authorizes us to demand, that we be kept from the pollution of her embrace-her proffered friendship we should spurn-from her arms, stained, drenched with blood of the injured and betrayed, we should scorn and should fear to receive aid or protection.

I have thus pointed out some evils of the war, and the question now offers, what are we to gain by it ? What compensation is offered us for our losses and calamities so immense ? What brilliant successes are placed within our reach ? Is it on the ocean or on(pg14)the land that we are to meet and spoil our foe ? The ocean we resign to England; we must resign to her our cities also. She can subject them to tribute, or reduce them to ashes. With what language shall I speak of a government, which plunges a country so defenceless into such a war ? In better times, indeed, we had a growing navy, which, if fostered, might now have afforded us important aid. But, since we have made the mournful discovery, that commerce is to be protected by restriction, our navy has been allowed to dwindle into insignificance, and its poor remains, I fear, will only serve to expose our brave and hardy seamen to destruction. Is it said we can invade the enemy's provinces. But what can we gain by invasion ? Of territory we have too much already. We are sinking under our unwieldy bulk. Plunder I trust, is not to be our object; and if it be, will even the most opressive exactions extort from these provinces as much as we must spend in conquering and retaining them ? Let it be remembered too, that this conquest will cost us blood, and not the blood of men whose lives are of little worth-of men burdensome to society, such as often compose the armies of Europe. In this part of our country, at least, we have no mobs, no overflowing population, from which we wish to be relieved by war. We must send our sons, our brothers to the field-men who have property, homes, affectionate friends, and the prospect of useful and happy lives. That government will contract no ordinary guilt, which sheds such blood for provinces, which are our neighbors, which have never injured us, which are a charge to the parent country, and can give to us no aid in the present conflict. What then have we to gain ? Was ever war waged so completely without object-without end-without means-with less prospect of a happy termination ?

It only remains to consider the duties which belong to us in this unhappy state of our Country-what sentiments become us in relation to God, to our rulers, and to our country. Our duties in relation to God are obvious. It becomes us to approach this righteous Governour of nations and holy disposer of events with deep humility-to acknowledge his justice in our sufferings- to confess before him our sins, and sincerely to renounce them. Whilst our indignation is called forth towards men who have exposed us to the calamities of war, let us look beyond them to God, who on this, as on other occasions, employs human agents to punish guilty people. Who of us, my friends, has a right to send up murmurs to God ? Whose heart does not accuse him of many offences ? Who can look round on his country, and not see many marks of ingratitude to God, and of contempt of his laws ? Do I speak to any who, having received success and innumerable blessings from God, have forgotten the giver ?to any who have converted abundance into the instrument of excess and licentiousness-to any who, having been instructed by the gospel, have yet refused to employ in works of benevolence the bounty of heaven-to any who are living in habits of intemperance, impurity, impiety, fraud, or any known sin ? To such I say, it does not become you to complain of your rulers, or of the war. You have helped to bring on this scourge, to call down the displeasure of God. You are among the enemies of your country, and the authors of her ruin. My friends, if God be a moral governour, no individual and no nation can continue to prosper in the violation of his holy commandments. Let then this day be something more than a day of empty forms. We owe to ourselves and our country deep sorrow for our sins, and a sincere purpose that we will labour by our reformation, by our prayers and exemplary lives, to bring down a blessing on our land.

Our duties to our rulers are not so easily prescribed. It is our duty towards them to avoid all language and conduct which will produce a spirit of insubordination-a contempt of laws and just authority. At the same time we must not be tame, abject, and see, without sensibility, without remonstrance, our rights violated, and our best blessings thrown away. Our elective form of government makes it our duty to expose bad rulers, to strip them of unmerited confidence, and of abused power. This is never more clearly our duty than when our rulers have plunged us into an unjustifiable and ruinous war,-a war which is leading down to poverty, vice and slavery. To reduce such men to a private station, no fair and upright means should be spared; and, let me add, no other means should be employed. Nothing can justify falsehood, malignity, or wild, ungoverned passion. Be firm, but deliberate-in earnest, yet honest and just.

To those, who view the war in the light in which it has been now exhibited, one part of duty is very plain. They must give no encouragement, no unnecessary voluntary support to the war. They should leave the awful responsibility of this destructive measure entirely with our rulers, and yield no aid (except for defensive purposes) but what the law require. Do any of you think, my friends, that even this degree of support is not due to a government which has wantonly sacrificed our interests, and denied to some members of the national confederacy almost all the benefits which induced them to accede to the Union ? I answer, that a government may forfeit its right to obedience, and yet it may be the duty of citizens to submit. Resistance of established power is so great an evil,-civil commotion excites such destructive passions,-the result is so tremendously uncertain,-that every milder method of relief should be first be tried, and fairly tried. The last dreadful resort is never justifiable, until the injured members of the community are brought to despair of other relief, and are so united in views and purposes as to be authorized in the hope of success. Civil commotion should be viewed as the worst of national evils, with the exception of slavery. I know this that this country has passed through one civil war without experiencing the calamitous consequences of which I have spoken. But let us not forget, that this was a civil war of a very peculiar character. The government which we shook off was not seated in the midst of us. Our struggle was that of nation with nation, rather than of fellow citizens with one another. Our manners and habits tended to give a considerateness and a stability to the publick mind, which can hardly be expected in a future struggle. And, in addition to these favorable circumstances, We were favored by heaven with a leader of incorruptible integrity, of unstained purity-a patriot who asked no glory but that of delivering his country who desired to reign only in the hearts of a free and happy people-whose disinterestedness awed and repressed the selfish and ambitious-who inspired universal confidence-and thus was a centre and bond of union to the minds of men in the most divided and distracted periods of this country. The name of WASHINGTON I may pronounce with reverence even in the temple of the Almighty; and it is a name which revives the sinking spirits in this day of our declining glory. From a revolution, conducted by such a man, under such circumstances, let no conclusions be hastily drawn on the subject of civil commotion.

I must now close with offering a few remarks on our

duty to our country. Let us cling to it, my friends, with filial love. Though dishonored, though endangered, it is still our country-it gave us birth-it holds our dearest friends-and such are its resources and improvements, it may still be the first of nations. Let us not forsake it in this evil day. Let us hold fast the inheritance of our civil and religious liberties, which we have received from our fathers, sealed and hallowed by their blood. That these blessings may not be lost-that our country may yet be honoured and blest-let us labour to improve publick sentiment-to enlighten publick understanding-to exalt men of wisdom and virtue to power. Let it be our labour to improve the moral and religious character of our citizens. Let us remember that there is no foundation of publick liberty but public virtue-that there is no method of obtaining God;s protection but adherence to his laws.

Finally, let us not despair of our country. I have in this discourse suggested many painful views-but the design is not to depress, but to rouse you to exertion. Despondence is unmanly, unchristian. If all that we wish cannot be done for our country, still something may be

done. In the good principles, in the love of order and liberty, by which so many of our citizens are distinguishedin the tried virtue, the deliberate prudence, the unshaken firmness of the chief magistrate, whom God in his great goodness has given to this Commonwealth-in the uprightness of our cause-in the value of the blessings which are at stake-in the peculiar kindness which God has manifested towards our fathers and ourselves-we have motives, encouragements, and solemn obligations, to resolute, persevering exertion in our different spheres, and according to our different capacities, for the publick good. The times in which we are called to act are trying, but our duty is clear. Let us use with vigour every righteous method for promoting the peace, liberty and happiness of our nation and having done this, let us leave the issue to the wise and holy providence of HIM who cannot err-and who, we are assured, will accept and reward every conscientious effort for his own glory and the good of mankind.

37. AAA37 1812 A. Alexander Inaugural Address.

Princeton Seminary

THE

SERMON,

DELIVERED AT

 

 

THE INAUGURATION

OF THE

 

 

REV. ARCHIBALD ALEXANDER, D. D.

AS PROFESSOR OF DIDACTIC AND POLEMIC THEOLOGY,

IN THE

 

THEOLOGICAL SEMINARY OF THE PRESBYTERIAN CHURCH,

THE UNITED STATES OF AMERICA.

TO WHICH ARE ADDED, THE

 

 

PROFESSOR’S INAUGURAL ADDRESS.

AND

THE CHARGE

TO

THE PROFESSOR AND STUDENTS.

 

PUBLISHED BY ORDER OF THE BOARD OF DIRECTORS

NEW-YORK:

PUBLISHED BY WHITING AND WATSON, THEOLOGICAL AND

CLASSICAL BOOKSELLERS, NO. 96, BROADWAY.

J. SEYMOUR, printer.

1812.

 This document was scanned from an original printing.

 

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 April 10, 2003.

 

This transcript is the second part of the published installation service given at Princeton for Archibald Alexander ( b. Lexington, Va. 1772 , d. 1851) as Professor of Didactic and Polemic Theology in the newly formed Seminary at Princeton. Dr. Samuel Miller's Inauguration Sermon, And Dr. Millerdoler's Charge will appear at http://willisoncenter.com/ ( The Princeton Page link) as separate files.

Please note that in this discourse Dr. Alexander quoted Biblical and other passages first in their original language ( Hebrew, Greek or Latin) in numerous places, and followed that with the English rendering. We have elected to only transcribe the Latin, due to software limitations. Sections omitting Hebrew and Greek will appear as such: [ original Greek omitted ]

Willison ed.

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

The following begins the original text:

Extract from the minutes of the Board of Directors of the Theological Seminary of the Presbyterian Church, at

Princeton, August 12th, 1812.

 

THE Directors of the Theological Seminary, desirous of making known to the christian public the views and deigns with which the Institution under their care has been founded, and is now open for the reception of pupils; and believing that these views and designs cannot be better explained, than by the publication of the Discourses this day delivered, at the Inauguration of the first Professor:

Resolved, that the thanks of this board be given to the Directors and Professor who delivered those Discourses, and that they be requested to furnish copies for the press.

Dr. Romeyn and Mr. Zachariah Lewis were appointed a committee to superintend the printing, distribution, and sale of the impression.

A true extract,

JOHN Mc DOWELL, Sec’ry..

 

 

THE.

INAUGURAL DISCOURSE,

DELIVERED IN THE

 

 

 

CHURCH AT PRINCETON, NEW-JERSEY,

IN THE PRECENCE OF THE

 

 

 

DIRECTORS OF THE THEOLOGICAL SEMINARY,

 

ON

 

 

 

 

THE 12th OF AUGUST, 1812.

BY

 

ARCHIBALD ALEXANDER, D. D.

 

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AN

INAUGURAL DISCOURSE,

 

 

HIGHLY RESPECTED AND VENERABLE DIRECTORS OF THE

THEOLOGICAL SCHOOL; AND OTHER LEARNED AND RESPECTABLE AUDITORS,

CONVENED ON THIS PRESENT SOLEMN OCCASION !

 

 

THE institution and commencement of a Theological Seminary, under the patronage and direction of the General Assembly of our church, ought to be subject of mutual congratulation to all its members. But it cannot be concealed, that the same causes which have operated to render such an institution urgently necessary, have also opposed serious obstacles in the way of carrying it into effect. The deficiency, among us, of that kind and extent of learning requisite to confer dignity and respect, as well as usefulness, on the professor’s chair, is too obvious to require remark. But every important institution must have its infancy and growth, before it can arrive at maturity; and however long we might have deferred this undertaking, the same difficulties would probably have met us at its commencement, which we are now obliged to encounter. The sentiments and emotions by which my

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own mind is agitated, in consequence of the new and important station in which I find myself placed by the choice of my brethren, and especially, the deep sense which I entertain of my insufficiency for the work, I shall not attempt to express. If the design be of GOD, he will prosper the undertaking, notwithstanding the weakness of the instruments employed in carrying it on; and will crown our feeble efforts with success. On HIM therefore may our hope and confidence be firmly fixed; and may ‘his will be done on earth as in heaven!’

I have selected, as the subject of the discourse now required of me, the words of our LORD, recorded in the 5th Chap. and 39^th ver. of the Gospel according to John:

[ original Greek ] Search the Scriptures.

The verb here used, signifies, to search with diligence and attention. Its literal meaning appears to be, to pursue any one, by tracing his footsteps. Thus it is employed by Homer to express the lion’s * pursuit of the man who had robbed him of his whelps, by his footsteps; and the dog’s † pursuit of his game, by his track. The precise meaning of the word, therefore, both in its literal and figurative application, is expressed by the English

* IL. xvii. line 321. † Odys. xix. 1. 436.

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word, investigate. It may be read, either in the indicative, or in the imperative mood. Doctor Campbell, in his new translation of the Gospels, prefers the former, and renders the passage, " Ye do search the Scriptures ; " but Wetstein and Parkhurst consider it to be in the imperative, agreeably to our version: and certainly this rendering gives more point and force to the sentence, "search the scriptures ,for in them ye think ye have life, but they are they which testify of me."

Although the word, scriptures, is of such general import, as to include writings of any kind; yet there can be no doubt but what the Scriptures of the Old Testament were here intended. This phrase is used in the New Testament, as we use the word Bible, which, though literally signifying any book, yet is now appropriated to designate the volume of inspiration.

The history of the origin of alphabetical writing is involved in considerable obscurity. The first notice which we find of the existence of such an art, is contained in the command given to Moses, in the xvii. of Exodus, to write a certain transaction in a book *: and soon afterwards, we read that the law was written by the finger of J~iiovim, on the two tables of testimonyt. To me, it

* Exodus xvii. 14. [ original Hebrew ] Exodus xxxiv.

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appears very probable, therefore, that it was about this time a subject of revelation to Moses. As a precise pattern of the tabernacle was shown to him in the mount, and as certain persons were inspired with wisdom to fit them for the execution of that work, why may we not suppose that this wonderful art, so necessary for recording the revelations received from God, for the use of posterity, was also made known to Moses ? One thing is certain; that all the alphabets of the western portion of the globe, and probably those of the eastern also, have had a common origin: and we have no authentic account of the invention of an alphabet by any people; so that whenever this art of writing may have had its origin, I am persuaded it was no invention of man, but a revelation from GOD.

With respect to the antiquity of these writings, I know of none which can bear any competition with the Pentateuch. Some, indeed, have supposed, that some part of the Vedas of the Brahmins, was written before the books of Moses; but there is no historical evidence on which we can depend in support of this opinion. And we are too well acquainted with the fraudulent pretensions of the Hindoos to antiquity, to place any confidence in their assertions. The ultimate opinion of that incomparable scholar, Sir William Jones, on this subject, was, that the writings of Moses were the

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oldest of any in the world *: and a more competent and impartial judge could not easily be found.

As the words of the text are indefinite, they should be considered as imposing an obligation on all sorts of persons, according to their ability and opportunity, to search the scriptures. We cannot help therefore being struck with the impiety, as well as absurdity, of the practice of the Papists, in withholding the scriptures from the people.

Will it be said, that when they misinterpret and pervert them, they should be taken away? But such was the conduct of the persons here addressed by Christ. They were so blinded by prejudice, that they could not perceive in the scriptures, that person, who was the principal subject of them. But does the divine Saviour forbid them the use of the scriptures, on this account? No; he enjoins it on them, to search them. To study them with more care, and with minds more free from prejudice.

Though the duty of searching the scriptures is common to all christians, yet there are some on whom it is more peculiarly incumbent. Teachers of religion, and candidates for the sacred office, are bound by an obligation of uncommon force to attend to this duty. In particular relation to such,

* See Asiatic Researches, vol. 1 and 2.

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I propose to consider the subject, in the sequel of this discourse. But before I proceed further, I would observe, that although the words of our Lord, in the text, refer to the Old Testament, (for at the time of their being spoken there were no other scriptures extant,) yet the reason of the command will apply with full force, to other inspired writings, as soon as they are promulgated. We shall therefore consider the scriptures of the New Testament, as well as the Old, embraced within the scope of our Saviour’s command.

It will be important to bear in mind, that there are two distinct things comprehended in the object of this investigation. First, to ascertain that the scriptures contain the truths of GOD: and, secondly, to ascertain what these truths are.

Let us now suppose the two volumes containing the Old and New Testaments, the one in the original Hebrew, the other in the Greek, to be put into the hands of the theological student, accompanied with the command of Christ, search the scriptures. Investigate these volumes with diligence. What should be the first step in this investigation? Ought he not to be well satisfied of the identity of these books, with those which formerly existed? Here is a Hebrew volume; but does it contain the same writings to which our Saviour referred? And does this Greek volume comprehend the very

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books which were received as inspired in the Apestoliç age? In this inquiry, the biblical student may obtain complete satisfaction. With respect to the canon of the Old Testament, one fact will be sufficient to remove all doubt. These books have been in the possession of both Jews and Christians, ever since the commencement of the gospel dispensation; and they now agree in acknowledging the same books to be canonical; which, considering the inveterate opposition subsisting between them, is a convincing evidence, that the canon of the Old Testament has undergone no change, since the introduction of Christianity. And that it had undergone none before that period, may be proved from this circumstance, that although, our Lord often upbraids the Jews with having perverted the scriptures, he never insinuates that they had altered or corrupted them.

In confirmation of what has been said respecting the canon of the Old Testament, we might adduce the testimony of Josephus, and of the Christian Fathers; who not only agree with one another in their catalogue of the books of the Old Testament, but with the canonical list which we now hold. The books called Apocrypha, were never received into the canon by the Jews, nor by the earlier Christian Fathers and councils, and have therefore no just claim to be considered as belonging to the Old Testament.,

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With regard to the New Testament, the evidence is equally convincing. The Christian Church was, in a short time, so widely extended, and embraced so many different languages and nations, that a universal agreement, in this whole body, through all the successive periods of the church, in acknowledging the same books to be canonical, must satisfy every impartial mind that our New Testament is the very same which was received and held sacred by the primitive church. To strengthen this conclusion, it may be added, that at a very early period, these books were translated into many different languages; several of which early translations, either in whole or in part, have come down to our times; and some of them have been preserved among Christians unknown to their brethren of other countries, for many centuries.

In addition to this, it may be observed, that accurate lists of the books of the New Testament were made by early ecclesiastical writers, and also by general councils, which are still extant, and agree with our catalogue of canonical books. It deserves to be mentioned also, that the. churches in every part of the world held copies of these scriptures, which they preserved with the utmost vigilance; and quotations were made from them, by all the fathers; so that a large portion of the New Testament might be collected from the works of the early ecclesiastical writers. Besides

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there are still extant manuscript copies of the whole, or a part of the New Testament, from twelve to fifteen hundred years old, which contain the same books that are comprehended in our printed volumes.

What has now been asserted, respecting the universal consent with which the books of the New Testament were received by the ancient church, in all its parts, must be admitted, with the exception of those few books, which have been termed, Antilegomena, because their divine authority was denied or disputed by some. Impartiality requires us also to state, that these books are not found in some of the oldest versions, as the Syriac, for instance; and therefore it must be admitted that the evidence for their canonical authority is not so complete, as of the rest, which were ever undisputed. At the same time, it ought to be observed, that the chief reason of doubting, was, because these books, for a while, were not so generally known to the churches: but as soon as they were accurately examined, and their evidence weighed, opposition to them ceased; and at no late period, they obtained an undisturbed place in the sacred canon.

The theological student, having obtained satisfaction respecting the perfection of the canon of scripture, the next step in his investigation should relate to the integrity of the sacred text. For it is

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possible that the canon might be complete, and yet the text might be so corrupted and mutilated as to leave it uncertain what the original of these books might have been. It is of importance, therefore, to be able to prove, that the scriptures have suffered no material injury, from the fraud of designing men, or from the carelessness of transcribers. In The former part of the last century, this was a subject of warm altercation in the church. For whilst some maintained that the sacred text had not received the slightest injury from the ravages of time, others boldly asserted that it was greatly corrupted. The agitation of this question led to a more extensive and accurate examination and collation of manuscript codices than had been before made, and gave rise to that species of Biblical criticism, which has, within the last half century, assumed so conspicuous a place in Theological science. Distant countries were visited, the dark cells of cloisters and monasteries explored, and all important libraries ransacked, in search of copies of the scriptures. Learned men, with unparalleled diligence, employed their whole lives in the collation of manuscripts, and in noting every, even the smallest variation, in their readings. Their indefatigable labour and invincible perseverance in prosecuting this work, are truly astonishing. It has indeed, much the appearance of laborious trifling; but upon the whole, though not always so designed, has proved serviceable to the cause of truth. For

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though the serious mind is at first astonished and confounded, upon being informed of the multitude of various readings, noted by Mills, Wetstein, and Griesbach, in the codices of the New Testament; and by Kennicot and De Rossi, in those of the Old; yet it is relieved, when on careful examination it appears that not more than one of a hundred of these makes the slightest variation in the sense, and that the whole of them do not materially affect one important fact or doctrine. It is true, a few important texts, in our received copies, have by this critical process, been rendered suspicious; but this has been more than compensated by the certainty which has been stamped on the great body of scripture, by having been subjected to this severe scrutiny. For the text of our Bibles having passed this ordeal, may henceforth bid defiance to suspicion of its integrity. And with respect to the disputed texts referred to above, one thing should ever be kept in mind; that, granting that the evidence from the present view of ancient manuscripts, is against their genuineness, yet this may not be decisive. The learned Cave lays it down as a rule to direct us, in judging of the comparative excellence of the editions of the Fathers, " That the older the editions are, by so much the more faithful are they *." And assigns this reason for the rule, that the first editions were made from the best

*Historica Literaria Proleg. See. v. R. 1.

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manuscripts, which were commonly lost or destroyed, when the edition was completed. And I see not why the same reason will not equally apply to the early editions of the scriptures. In fact, there is historical evidence, that the manuscripts used by cardinal Ximenes, in his Polyglott, have been destroyed, and they appear, from several circumstances, to have been both numerous and ancient: and I am persuaded also, notwithstanding what Wetstein and Michaelis have said to the contrary, that some of those used by Stephanas, in his editions of the New Testament, have also been lost. We cannot tell, therefore, what the evidence for these texts might have been to these learned editors. Certainly very strong, or they would not have inserted them.

The next step in this investigation, would be, to ascertain, that these books are genuine; or were written by the persons whose names they bear; but as this appears to me to be substantially answered, by what has been already said, and by what will be added under the next article, I will not now make it a subject of particular discussion; but will proceed to inquire into the authenticity and inspiration of the scriptures. I join these two things together, because, although a book may be authentic without being inspired; yet if the Bible be authentic, it must have been given by inspiration, for the. writers profess that they were inspired.

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The truth of this point may be established by several species of evidence, quite distinct from each other.

It may, in the first place, be demonstrated by proving the truth of the facts recorded in the scriptures. These facts, many of them, being obviously of a miraculous nature, if admitted to have existed, will indubitably prove, that those persons by whom they were performed, must have been sent and assisted of God: for, as the Jewish ruler rightly reasoned, "no man could do these things unless God were with him." Now the truth of these miracles may be established by testimony, like other ancient facts; and also by the history of them being so interwoven with other authentic history, that we cannot separate them: and especially, by that chain of events, depending on them, and reaching down to our own time, which has no ohier assignable origin but the existence of these miracles. For, to believe in the events which the history of the church presents to us, and yet deny the miracles of the gospel, would be as absurd, as believing that a chain which hung suspended before our eyes, had nothing to support it, because that support was out of sight. As to the witnesses of these facts, they are such, and deliver their testimony under such circumstances, and in such a manner, as to demand our assent. The impossibility of successfully impugning this testimony, obliged the most insidious

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enemy of Christianity to resort to the principle, that no testimony is sufficient to confirm a miracle: but the absurdity of this position, has been fully demonstrated by Campbell, Vince, and others, and it has also been shown by an ingenious writer *, that the gospel was true, even upon this author’s own principles, because its falsehood would involve a greater miracle than any recorded in it.

The next species of evidence in support of the proposition under consideration, is derived from prophecy. If the Scriptures contain predictions of events which no human sagacity could have foreseen; if they have foretold events the most improbable, which have occurred in exact conformity with the prediction; and if they have described a person combining in his character and life, traits and events apparently incompatible and inconsistent; and yet a person has appeared answering literally to this description, then certainly the writers of these predictions were inspired. But such is the fact. ‘ This sure word of prophecy’ is, indeed, like ‘ a light that shineth in a dark place;’ but it is also like the light of the dawn which ‘shineth more and more unto the perfect day.’ Other evidence may lose something of its force by the lapse of time, but this grows brighter and stronger with every revolving year; for the scope of prophecy cornprehends

Vide Brit. Encylop. vol. 14.

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all ages; and new events are continually occurring which had been long foretold by the oracles of GOD. The third species of evidence for the authenticity and inspiration of the scriptures, arises out of their contents. The extraordinary, and superlatively excellent nature of the Christian religion, proves that it could not have been the production of impostors, nor of unassisted fishermen; nor indeed, of any description of uninspired men. Its doctrines exhibit that very information, which is necessary to satisfy the anxious inquiries of man, conscious of his guilt and desirous of salvation. Its precepts are so sublimely excellent, so marked with sanctity and benevolence; and at the same time so perfectly adapted to human nature and human circumstances, that the brightest wit can detect no flaw, nor suggest any improvement. "The heavens declare the glory of God ;" and so does the holy page of Scripture. It bears the stamp of divinity in its face; and breathes a spirit which could originate no where else but in heaven. Another evidence, but connected with the last, is the blessed tendency and holy efficacy of the gospel to reform the hearts and lives of men, and to produce peace and joy in the mind and conscience; which effects never could result from any false religion.

The success of the gospel, in its commencement, is also an important consideration. When we contemplate the resistance which was to be overcome,

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both external, from religious and civil establishments, and internal, from the inveterate prejudice. and vices of men; and then take into view the means by which all these obstacles were surmounted, we cannot refuse to admit that the power of the Almighty accompanied them.

The beneficial effects of Christianity on those nations which have received it, is a striking fact, and furnishes a strong argument in favour of the authenticity and inspiration of the Scriptures. Under their benign influence, war has become less sanguinary and ferocious; justice has been more equally distributed; the poor have been more generally instructed, and their wants supplied; asylums have been provided for the unfortunate and distressed; the female character has been appreciated and exalted to its proper standard in society; the matrimonial bond has been held more sacred; and polygamy, the bane of domestic happiness, discountenanced. In short, the whole fabric of society has been meliorated; and real civilization promoted by Christianity, wherever it has been received: and the above mentioned effects have borne an exact proportion to the purity in which this holy religion was preserved, and the degree of conformity to its precepts which has existed among any people.

The next question which should engage the

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attention of the theological student, is, for what purpose were the Scriptures given? In answer to this, all are ready to agree, that they were intended to be a guide to man in matters of religion; a rule of faith and practice. But here several important questions occur. Are the scriptures the only rule? Are they a sufficient rule? Are they an authoritative rule? and were they only designed to guide us in matters of religion?

Our first controversy is with the Homanists, who maintain that tradition is also a rule of faith; and that the Scriptures without tradition are neither a sufficient nor intelligible rule. But this opinion takes away all that fixedness and certainty which a written revelation was intended and calculated to give to religion. Wherein consists the advantage of having a part of the will of GOD committed to writing, if the interpretation of this depends on the uncertain and varying light of oral tradition? We might as well have nothing but tradition, as be under the necessity of resorting to this uncertain guide to lead us to the true meaning of the written word. But had it been intended to make this the channel of communicating the divine will to posterity, some method would have been devised, to preserve the stream of tradition pure. No such method has been made known. On the contrary, the Scriptures predict a general and awful apostacy in the church. It could not be otherwise, but that

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during this period, tradition would become a corrupt channel of information. This apostacy has taken place; and the stream of tradition has; in fact, become so muddy, and so swelled with foreign accessions, from every quarter, that christianity, viewed through this medium, exhibits the appearance of a deformed and monstrous mass of superstition. But, if we should admit the principle, that the constant tradition of the church should be our guide, where shall we go to look for it? To the Greek, to the Latin, or to the Syriac church? To the 4th, 9th, or 14th, century? For there is no uniformity; not even in the infallible Catholic Church. Every one in the least acquainted with ecclesiastical history, must know, that not only has the practice varied, at different times, in very important matters; but also the Bulls of Popes, and Decrees and Canons of Councils, have often been in perfect collision with one another: and, what is worst of all, have often been in direct hostility with the word of GOD. For the same thing has happened to tradition in the Christian, as formerly in the Jewish church. ‘ It hath made the word of God of none effect,’ ‘ teaching for doctrines the commandments of men.'

But whilst we reject tradition as a rule of truth, we do not deny the utility of having recourse to the early practice of the church, for the illustration

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of Scripture, where there is any doubt respecting apostolic practice or institution.

There are two other opinions, by which the sufficiency and authority of the Scriptures, as a rule of faith and practice, are invalidated. These, though held by persons erring on opposite extremes, agree in derogating from the respect due to the Scriptures.

The first is, the opinion of those who will not believe any thing, though contained in Scripture, which does not correspond with their own reason. If, for instance, a thousand passages of Scripture could be adduced, explicitly teaching the doctrine of the Trinity, of original sin, of efficacious grace, of vicarious sufferings, or eternal punishments, they would not admit them, because they have determined all these to be contrary to reason; and therefore the scriptures must be so interpreted, as to exclude all such doctrines; and the texts which support them, must be tortured by the critical art, or perverted by the wiles of sophistry, until they are silent, or speak a different language. Now, the only mystery in the religion of these sons of reason, is that they should want a revelation at all. Certainly it would be more consistent to reject Christianity wholly, than whilst professing to receive it in the general, to deny almost all the particular doctrines of which the general system is composed. For

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my own part, I cannot consider Socinianisrn in any other light than Deism masked. At any rate, they are nearly related. If that has a little stronger faith, this has the advantage on the score of consistency.

The other opinion referred to, is that of fanatics in general, who, whilst they confess that the scriptures are divinely inspired, imagine that they are possessed of the same inspiration. And some, in our own times, have proceeded so far, as to boast of revelations, by which the Scriptures are entirely superseded as a rule of faith and practice *. Now, the difference between these persons, and the holy men of God who wrote the Scriptures, consists in two things. First, the inspired writers could give some external evidence, by miracle or prophecy, to prove their pretensions; but enthusiasts can furnish no such evidence: and secondly, the productions of the prophets and apostles, were worthy of God, and bore his impress; but the discourses of these men, except what they repeat from Scripture, are wholly unworthy their boasted origin, and more resemble the dreams of the sick, or the ravings of the insane, than the ‘words of truth and soberness.’

But, on the other hand, there have been some

 

* Vide ‘ The testimony of Christ’s second appearing.’ By the people called SHAKERS.

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who believed, that the scriptures not only furnish a rule to guide us in our religion, but a complete system of philosophy; that the true theory of the universe is revealed in the first chapters of Genesis; and that there is an intimate connexion betwixt the natural and spiritual world. The one containing a sort of emblematical representation of the other; so that even the high mystery of the Trinity is supposed to be exhibited by the material fluid, which pervades the universe, in its different conditions, of fire, light, and air. John Hutchinson, Esq. of England, took the lead in propagating this system, and has been followed by some men of great name and great worth. Jones, Horne, Parkhurst, Spearman, and Bates, would be no discredit to any cause. But, although, we acknowledge, that there is something in this theory which is calculated to prepossess the pious mind in its favour; yet it is too deeply enveloped in clouds and darkness to admit of its becoming generally prevalent And if what these learned men suppose, had been the object of revelation, no doubt, some more certain clue would have been given to assist us to ascertain the mind of the Spirit, than the obscure, though learned, criticisms of Hutchinson.

The next question which occurs, in the course of this investigation, is very important. How should the Scriptures be interpreted, in order that we may arrive at their true and just meaning? The ohvious

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answer would be, by attending to the grammatical and literal sense of the words employed, to the force and significance of the figures and allusions used, and to the idiom of the languages in which they are written. But here we are met by a very important and embarrassing question. Is the literal meaning of Scripture, always, or generally, the principal and ultimate sense; or, are we to suppose that under this, there is a recondite, spiritual meaning contained? Most of the Fathers considered the Scriptures to contain a double sense; the one literal, the other mystical or allegorical; and they regarded the first very little except in relation to the second. The Romanists maintain an opinion very similar; but the mystical sense they divide into several parts. And among Protestants, there are many who discover a strong predilection for this mode of interpretation.

But this principle, admitted without limitation or qualification, has a direct tendency to overthrow all certainty in divine revelation. For, as there is no certain key to this mystical or spiritual meaning, every man makes it out according to the liveliness of his own imagination: and weak men by their fanciful expositions greatly degrade the dignity and mar the beauty of revealed truth.

The followers of Baron Swedenborg, not contented with two, maintain that the Scriptures

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contain three senses, the celestial, spiritual, and natural, which are connected by correspondences. This doctrine of correspondences, is, according to them, the only key to open the true meaning of Scripture; which was, for many ages, lost, but recently was made known to this extraordinary nobleman. Notwithstanding the extravagance of this system, it has charms for some persons, and these not of the illiterate vulgar. It is a sort of refined mysticism, which corresponds with the peculiar turn of some minds, that are fond of novelty, and disdain to walk in the old beaten track. Reasoning or argument, with those who profess to hold familiar intercourse with angels, would, I presume, be superfluous. We shall leave them therefore to enjoy their visions of a terrestrial heaven, without interruption, whilst we proceed to observe,

That among the orthodox themselves, there is no small difference of opinion respecting the extent which may be given to the meaning of scripture. The celebrated Cocceius laid it down as a rule, that scripture should be considered as siginfying all that it could be made to signify. The whole of the Old Testament, in his opinion, was either typical or prophetical of Messiah and his kingdom. Here, as in a glass, he supposed the future destinies of the church might be viewed. The learned Grotius verged to the very opposite extreme, in his ideas of the interpretation of scripture. This gave

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rise to a saying which became proverbial, respecting these two great men; and which is highly crcditable to the piety of the former; " Grotium nusquam in sacris literis invenire Christum, Cocceium ubique.’ ‘ That Grotius could find Christ no where in the Bible, Cocceius every where.’

This rule of Cocceius, however, is liable to great abuse; and as Limborch justly observes,' is calculated to make of the Scriptures a mere Lesbian rule, or nose of wax, which may be bent into any shape; and seems to be no other than the old allegorical method of interpretation, introduced under a new name. '

But, on the other hand, it is certain, that many of the persons, occurrences, and ceremonies, of the Old Testament, are typical; and some things are thus interpreted in the New Testament, which we never should have conjectured to possess any meaning beyond the literal, unless we had been otherwise taught by inspiration. Besides, all judicious commentators are forced to admit, that many of the prophecies have a primary and secondary reference, even the most important of those which relate to Messiah, are of this description. Those who insist that one meaning and no more belongs to every text, are greatly at a loss how to reconcile with their opinion, the quotations made from the Old Testament in the New, where they are expressly

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said to be fulfilled, though certainly, many of them, not in their primary and literal sense. Under the guidance of sound sense and just criticism, we should pursue a middle course between these two extremes. But although we cannot admit the rule of Cocceius in all its latitude, nor go the whole way with his followers; yet it is but justice to acknowledge, that some of theta deserve to be ranked with the first expositors and theologians who have appeared in the church. As long as truth, piety, and solid learning, shall be held in esteem, the names, of Witsius, Vitringa, Burman, Van Til, and Braunius, will be dear to the theological student.

Upon the whole, our conclusion respecting this matter, is,. that every particular passage of scripture should be interpreted according to the peculiar circumstances of the case: the literal should be considered as the true and only meaning, unless some remoter sense be indicated by some peculiar aptitude, correspondence, or fitness, in the words and ideas of the text; or unless it be referred to something else in the Scriptures themselves. Good sense and the analogy of faith, are the guides which we should follow in interpreting the Bible.

We come now to consider the helps which the biblical student needs, to enable him to search the scriptures with success. The volumes . which we

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have already supposed to be put into his hands, are not written in our vernacular tongue. We have, it is true, an excellent translation of the scriptures; but this was not made by inspiration, and cannot therefore possess the same authority and infallibility with the originals. We admit the lawfulness and utility of translations for the use of the people; but nothing can be more evident, than that the expounder of scripture should be well acquainted with the very ‘words by which the Holy Ghost teacheth’ us the will of GOD. The knowledge of the Hebrew and Greek languages, therefore, is a necessary pre-requisite to the successful study of the scriptures. I think I may venture to assert, that this single acquisition will be of more importance to the theological student, than all the commentaries which have ever been written. By this means, he will be able to see with his own eyes; and will be qualified to judge for himself.

Every person who has had experience, will acknowledge, that even in reading the plainest texts, there is a satisfaction and advantage to be derived from the original, which cannot easily be explained. It becomes therefore a duty incumbent on all who are candidates for the sacred office, or invested with it, to endeavour to become acquainted with the original Scriptures.

But in all writings, and especially such as

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certain historical facts, there are frequent allusions to the existing customs of the country, and to the prevailing opinions of the people, where the book was written. The same is found to be the case with the scriptures. Many passages would be quite unintelligible, without some acquaintance with Jewish antiquities. The customs and manners of that people should, therefore, be studied with particular attention.

And as scriptural history frequently refers to the condition, character, and transactions of co-temporaneous nations, it is of importance to be well acquainted with their history, as delivered to us by profane authors. There is, however, a more important reason why the Biblical student should be well versed in history, ancient and modern; and that is, because there he must look for the accomplishment of many important prophecies. Even the fulfilment of the remarkable prediction of Christ, respecting the destruction of Jerusalem, is not recorded in scripture, but must be sought in the Jewish and Roman historians.

Chronology and geography are also requisite helps, to enable us to understand many parts of scripture. These have been called the eyes of history; and they are not more so of civil, than sacred history.

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Even modern travels have been turned, by some learned men, to a very important account, in explaining the scriptures. For oriental customs and modes of living, have not been subject to the same capricious changes, which have prevailed in the western nations. And therefore, by observing carefully what oriental customs are, at this day, a very probable opinion may be formed, of what they were two thousand years ago. This observation holds good, particularly, in relation to such Eastern nations as have never been conquered nor incorporated with any other people; as the Arabs, for instance.

Indeed, to speak the truth, there is scarcely any science or branch of knowledge, which may not be made subservient to theology. Natural history, chemistry, and geology, have sometimes been of important service, in assisting the Biblical student to solve difficulties contained in scripture; or in enabling him to repel the assaults of adversaries, which were made under cover of these sciences. A general acquaintance with the whole circle of science is of more consequence to the Theologian, than at first sight appears. Not to mention the intimate connexion which subsists between all the parts of truth, in consequence of which important light may often be collected from the remotest quarters; it may be observed, that the state of learning in the world requires the advocate of the

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Bible, to attend to many things which may not in themselves be absolutely necessary. lie must maintain his standing as a man of learning. He must be able to converse on the various topics of learning with other literary men; otherwise the due respect will not be paid to him; and his sacred office may suffer contempt, in consequence of his appearing to be ignorant of what it is expected all learned men should be acquainted with.

But next to the knowledge of the original languages, an acquaintance with early translations is most important. The Septuagint, the Chaldaic paraphrase, the Syriac, and the Vulgate, deserve to be particularly mentioned.

The Septuagint is an invaluable treasure to the student of sacred literature. Most of the Fathers, and several learned moderns, believed it to have been made by inspiration; and others, as well as these, have preferred it to the Hebrew original. But this is certainly attributing too much to it. The fabulous account of the miraculous manner in which it was executed, given by Arisleas, which misled the fathers, is now generally exploded; and this was the principal ground on which the opinion of its inspiration rested. It. has been pleaded also, that this version was constantly quoted by Christ and his Apostles; but our Lord himself could not have used it, as he spoke and conversed not in the

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Greek, but the Syriac language. And although it is true, that the Apostles and Evangelists commonly quote from it, yet not uniformly. Sometimes they differ from it, and give a better translation of the original. It has also been plausibly stated, that the manuscripts from which this version was made, must have been much more perfect than any now extant, after the lapse of two thousand years. But it ought to be remembered, that the copies of the translation have been as liable to the injuries of time, as those of the original: and indeed much more so; for providence raised up a set of men, who watched over the Hebrew text with unceasing and incomparable vigilance. The Masorites devoted their lives to this object; and to prevent all possibility of corruption or alteration, they numbered not only the words, but the letters, of every book in the Bible. No such means were employed for the preservation of the text of the LXX; and accordingly the various readings in the copies of this version, are far more numerous and important than those of the Hebrew original. But whilst we reject the high claims for this version, which go to place it on a level with, or give it the preference to, the original; we willingly acknowledge its importance; and what is remarkable, is, its utility is greater in relation to the New Testament, than the Old; for it is written in that very dialect of the Greek language, in which the books of the New Testament are written; that is, the words are

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Greek, but the idiom Hebrew. It us therefore of more importance in assisting us to understand the language of the New Testament, than all other Greek authors beside.

This version has, by the consent of all, been considered the oldest extant; but a recent writer in The Christian Observer *, asserts that the Syriac translation of the Old Testament, contains internal marks of an antiquity superior to that of the Septuagint. The evidence of the fact, if it be so, must be internal; for I believe it is certain, that there is no external testimony which will support this assertion.

The Chaldaic paraphrase has commonly been referred to the time of Christ’s advent, or to a period a little earlier; but the above-mentioned writer asserts that it is nearly as old as the time of Ezra. Without stopping to inquire into the validity of this opinion, I would observe, that these paraphrases are of no small importance to the interpreter of scripture, as they serve to show how the Jewish doctors understood certain passages prior to the birth of Christ; and clearly prove, that they referred to the expected Messiah, all or most of those prophecies, which we apply to Christ.

* No. for July, 1811.

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The Syriac version of the New Testament is very valuable, on account of its antiquity; and has some shadow of claim to the authority of an original; for it is written in the same, or very nearly the same language, which our LORD used when he delivered his sermons and instructions to the people; and may therefore be supposed to contain, in many instances, the identical words which he uttered. In the opinion of some, it was made at the close of the Apostolic age, or at furthest some time in the second century: but others refer it to the third, fourth, or even the fifth, century. However these things may be, it cannot be doubted, but that much advantage may be derived from this version in searching the scriptures; and accordingly much use has been made of it by the learned, of late, in solving difficulties and elucidating obscure passages, which occur in the New Testament: and being written in a language possessing a near affinity with the Hebrew, it is easily accessible to the Hebrew scholar.

The Vulgate, is commonly supposed to have been made by Jerome, and to have succeeded to older latin versions. It was, for many ages, the only medium through which the revelation contained in holy Scripture, was viewed in the western part of the church. The Romanists, considering that this version could be made to favour their pretensions and corruptions, more than the original, bent all

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their force to the support of its authority; whilst at the same time, they let slip no opportunity of disparaging the Hebrew text. At length they proceeded so far as to decree, in the Council of Trent, ‘that it should be reckoned as the authentic standard by which all disputations, preachings, and expositions, should be judged; and that no person should dare to reject its authority on any pretext whatever.’ The more liberal Catholics themselves, are ashamed of the unblushing effrontery of this decree; and what slender foundation there was for so high a claim, may be conjectured from this circumstance, that a learned man* of their own communion declares, that he had himself noted eighty thousand errors in this version. But, nevertheless, it may be useful in many ways to the Biblical student, and being written in Latin, is accessible to every scholar. And here I will take occasion to remark, the great importance of a familiar acquaintance with the Latin language, to the Theologian. Although no part of scripture is written in that language, yet it is almost essentially necessary to pass through this vestibule, in order to arrive at the knowledge of any other ancient language; most valuable grammars and dictionaries being written in Latin: and almost all Theological works, not designed for the immediate use of the people, were composed in this language, prior to

* Isidore Clarius

 

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the middle of the last century, a very small portion of which have been translated into English. The course of theological study would indeed be very much circumscribed, if we were destitute of this key to unlock its rich treasures. It would lead me into a discussion too long, to consider, what assistance may be derived from the writings of the Fathers; what from the Schoolmen; what from the Reformers; and what from more modern commentators and critics, in the interpretation of the scriptures. The time allotted for this discourse, would be entirely insufficient to do justice to this subject. I shall therefore leave it untouched, and proceed to mention,

A HELP, which, though put in the last place, in this discourse, is of more real importance than all the rest; and that is, the illumination and assistance of the holy Spirit. Illumination differs from inspiration in this respect; that whereas by the latter we are made acquainted with truths before un-revealed, or unknown, by the former we are enabled to discern the beauty and real nature of the truths contained in a revelation already made. It is obvious, that in the study of divine truth, much depends on the temper and condition of the student’s mind. A proud and self-sufficient person, however endowed with acuteness of intellect, and furnished with stores of literature, is continually prone to fall into pernicious error; whilst the humble

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man occupies a station from which truth may be viewed to advantage. Prejudice, proceeding from education or passion, blinds the mind, and warps the judgment; but the sincere and ardent love of truth disposes us to view the whole evidence, and impartially to weigh the arguments on both sides of any question. As much therefore depends upon preserving our own minds in a proper state, as upon the diligent use of external means of information. The conclusion from these premises is, that the student of sacred literature should be possessed of sincere and ardent piety. He should be a man taught of GOD,’ conscious of his own insufficiency, but confident of the help of the Almighty. Indeed, when we consider the weakness of the human intellect, and the various prejudices and false impressions to which it is constantly liable, we must, be convinced, that without divine assistance, there is little hope of arriving at the knowledge of truth, or preserving it when acquired. He, who would understand the Scriptures, therefore, ought not to ‘lean to his own understanding,’ but by continual and earnest prayer, should look unto the ‘Father of lights,’ from whom proceedeth every good and every perfect gift; and who hath promised to give wisdom to those who lack it, and ask for it.

There is no person who needs more to be in the constant exercise of prayer, than the Theological student: not only at stated periods, but continually,

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in the midst of his studies, his heart should be raised to heaven for help and direction. A defect here, it is to be feared, is one principal reason why so much time and labour are often employed in theological studies with so little profit to the church. That knowledge which puffeth up is acquired; but charity, which edifieth, is neglected.

When the serious mind falls into doubt respecting divine truths, the remedy is not always reasoning and argument, but divine illumination. The mind may be in such a state, that it is rather perplexed, than relieved, by mere human reasoning; but at such times a lively impression made by the Spirit of truth, banishes all doubt and hesitation; and then, the same texts or arguments which were before unavailing to our conviction and satisfaction, exhibit the truth in a light as clear as demonstration. This may appear to some to savour of enthusiasm. Be it so. It is, however, an enthusiasm essential to the very nature of our holy religion, without which it would be a mere dry system of speculation, of ethics and ceremonies. But this divine illumination is its life, its soul, its essence. It is true, this influence is not peculiar to the theologian. Every sincere christian, in his measure, partakes of this ‘anointing,’ by which he is taught to know all things; but the teacher of religion needs a double portion of this spirit. How often does the minister of the gospel labour and toil

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with all his might, without producing any thing of importance, for edification! But if he receive the aid of the Spirit, his text is opened and illustrated, without any painful exertion of his own. He is conscious, indeed, that he is a mere recipient. The train of thought which occupies his mind, appears to originate in some occult cause, which he cannot trace. And happy would it be for preachers, happy for their hearers, if there were more dependence on divine assistance, not only in the composition, but in the delivery of sermons! When God shall appear in his glory, to build up Jerusalem, he will raise up, I have no doubt, a race of preachers, who shall partake of this heavenly gift, in a much higher degree than has heretofore been common. He will bring forward to the sacred office, men possessing boldness, founded on their reliance upon divine assistance; clearness, proceeding from divine illumination; and that unction which flows from the sweet and lively experience of the truth delivered, in the heart of the preacher. The solicitous, and often unsuccessful, effort to rise to some artificial standard of oratory, shall then yield to nobler motives; and the preacher, like Paul, shall be willing to make a sacrifice of his own reputation for learning, and refinement, at the foot of the cross: and to count all things but loss for the excellency of the knowledge of Jesus Christ his LORD. Gospel simplicity and sincerity, shall then be preferred by the Man of God, to all the soaring flights of eloquence,

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and to all the splendid trappings and tinsel of human science. May it please the Lord of the vineyard speedily to send forth many such labourers into his harvest; For the harvest is great, and the labourers are few!

I will now bring this discourse to a conclusion, by offering some motives to excite the Theological student to diligence in the perusal of the sacred scriptures.

A book has a claim upon our time and study, on account of the authority by which it comes recommended, the excellency of the matter comprehended in it, and the interest which we have involved in the knowledge of its contents. On all these accounts the Bible has the highest possible claim on our attention. It comes to us, as we have proved, authenticated as the word of God; stamped as it were with the signature of heaven ; and recommended to our diligent perusal by the Lord Jesus Christ. The matter which it contains, is, like its origin, divine: truth, pure, glorious and all important truth, constitutes the subject of this Book. The saying ascribed to Mr. Locke, when he took leave of a beloved relation, shortly before his end, was worthy of that profound genius; "Study," said he, "the Sacred Scriptures; they have God for their author, truth without mixture of error for their matter, and eternal life for their end." If we should

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take the lowest view of the subject, and form our opinion of the scriptures by the same rules by which we judge of human compositions, they will be found to transcend the highest efforts of human genius, as far as the heavens are above the earth. Hear on this subject, the decision of a scholar, in whom learning and, taste in their highest perfection were combined; "I have regularly and attentively read these holy scriptures, and am of opinion that this volume, independently of its divine origin, contains more sublimity and beauty, purer morality, and finer strains of poetry and eloquence, than can be collected from all other books, in whatever age or language they may have been composed. *" But the excellency of the Scriptures cannot be appreciated by the rules of human criticism. As well might we think of judging of the proportions of the celestial arch, or the location of the stars in the vast expanse, by the rules of architecture. The word of God, like his works, is on a plan too vast, too sublime, too profound, to be measured by the feeble intellect of man.

Fully to explain how worthy the scriptures are of our attention, on account of the matter comprehended in them, would require us to exhibit all the truths which they contain; but as this cannot be

* Found written in his own hand, on a blank leaf of Sir William Jones's Bible, after his death.

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done in one, or a few discourses, I will now content myself with mentioning a few leading points, on which the scriptures furnish us with information of the most important kind.

In the first place, then, it is here, and here alone, that we can learn the true character of God. The indistinct outline, which may be traced in the works of creation, is here filled up. The knowledge of God, which could be derived from a view of his works, would i~ot be sufficient for man, even in a state of innocence; and much less so when he is fallen into sin. None have ever been able to form just conceptions of the Deity from the light of nature alone. A revelation was absolutely necessary to teach man what God is; and the Bible contains all the information which we need on this subject. Here the divine glory is revealed. The moral attributes of Deity, especially, are represented in the clearest, strongest light. Truths respecting the divine nature, are here revealed, concerning which, reason and philosophy could never have formed a conjecture. The glorious and mysterious doctrine of a Trinity in unity, is taught from the beginning to the end of the Bible; a doctrine offensive to the pride of man, but one which will afford subject for profound contemplation through eternity. From the scriptures we learn, not only that God is holy, just, merciful, and faithful; but we behold these attributes harmonizing in a work which,

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according to all the views that finite wisdom could have taken of it, must have placed them in a state of complete variance; that is, in the justification and salvation of a sinner. In the redemption of Christ these divine perfections not only appear harmonious; ‘mercy and truth having met together, and righteousness and peace having kissed each other;’ but in the cross, are exhibited with a lustre and glory, which, according to our conceptions, could not have been given to them, in any other circumstances. If we would know the only true God, then, we must ‘ search the Scriptures.’

In the next place, we obtain from the Bible a satisfactory account of the origin of evil, natural and moral. Not, indeed, an explanation of the reason why it was permitted; but such an account of its introduction, as is perfectly consistent with the honour and purity of the divine government. We here learn that God created man ‘in a state of innocency, with freedom and power to will and do that which was well pleasing to himself, but yet mutable, so that he might fall from it.’ This liberty was abused by man: sin therefore owes its origin to the creature, who is wholly chargeable with its blame; although it did not take place without the knowledge, nor contrary to the purpose, of the infinite God. The first man being the root of all his posterity, and being appointed to act for them as well as for himself, they are involved with him in all the consequences of his fall; for ‘ They sinned in him and fell with him in his first transgression.’ All

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the streams of sin and misery in the world, flow from this original fountain. And so deep and dreadful is this fall of man, that he is utterly unable to recover himself from the guilt and depravity into which he is by nature sunk.

The last mentioned article of information would be only calculated to plunge us into the depths of misery and despair, were it not, that the scriptures teach us the consoling doctrine of redemption. Indeed, the whole Bible may be considered as a history of Redemption. Here we can trace the wondrous plan up to its origin, in the eternal counsels of peace. Here we read of the early development of this plan, after the fall, in paradise. The incarnation and victory of the glorious Redeemer was clearly intimated in the promise, ‘ That the seed of the woman should bruise the serpent’s head.’ To this object, the faith of the pious was directed, by every new revelation and institution. Prophets, in long succession, with lips touched with hallowed fire, described and predicted Immanuel. Although their prophecies are often expressed in dark symbolical language, yet sometimes, from the midst of this darkness, there are vivid coruscations of light, which exhibit the promised Messiah as visibly, as if he had already come. At length the fulness of time arrived, and " God sent forth his Son made of a woman, made under the law, to redeem them that were under’ the law." " God was now manifest in the flesh." And he "who being in the form of

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God, thought it no robbery to be equal with God, made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself and became obedient unto death, even the death of the cross; wherefore God also hath highly exalted him, and given him a name which is above every name." The redemption of the church by the blood of the Son of God, is a subject on which angels look with wonder; and it is a subject, which, through eternity, will furnish a theme for the songs of the redeemed of the LORD.

But the scriptures give us information, not only of the work of the Redeemer in procuring for us an "everlasting righteousness ;" but also of the work of the Spirit, in uniting the redeemed soul to Jesus Christ; in regenerating, sanctifying, supporting, guiding, and comforting it; until it is ‘made meet for the inheritance of the saints in light.’

Another important article of information which we find in the Scriptures of truth, is a clear expression of the will of God, in relation to the duty of man. There are, it is true, traces of the law of God still remaining on the heart of every man; but these are far from being sufficient to show him the full extent, and the spiritual nature, of the duties required of him. And what might be known from honestly inquiring of our own consciences, respecting our duty, is often missed through the influence of false principles, instilled into the mind by a

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defective education, and by customs become universally prevalent, through the corruption of human nature. But we need be no longer at a loss about the law of God. He condescended to publish it, with his own voice, in the hearing of all Israel; and to write it with his own finger, on tables of stone. To explain this law, we have many comments from inspired men; but especially we have the lucid exposition of the Law-giver himself; and, what is more important, we behold it fully illustrated and exemplified, in the obedience which HE, in our nature, and for our sakes, rendered to it; so that, if we now wish to know our duty, we have only to contemplate the character of Jesus Christ. If we ‘wish to do it, we have only to walk in his foot-steps.

Finally, the scriptures contain a distinct and full revelation of futurity, as far as it is necessary for us to know what is to be hereafter. In them, " life and immortality are brought to light." Full assurance is given, by the testimony of one who cannot lie, that ‘ an exceeding great and eternal weight of glory’ is reserved for the people of God in another world. In the New Testament, we are made familiar with heaven, by the frequency with which it is mentioned and described. The existence of a future world is no longer left to be collected by uncertain reasoning, and probable conjecture. it is now a matter of testimony. Faith has a firm ground on which to rest; for this truth is linked ‘with every fact and doctrine of the gospel; is seen in every promise and threatening’ under the new

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dispensation. But the scriptures reveal not only a heaven of glory, but a hell of horror; a dark and

bottomless pit," where the worm dieth not, and where the fire is not quenched,’ and where' there is weeping, and wailing, and gnashing of teeth.’ They give us the certain assurance, also, of a day being appointed in which God will judge the world in righteousness by that man whom he hath ordained; and in which they that are in their graves shall rise, some to everlasting life and glory, and others to everlasting shame and contempt.

From this brief survey of what the scriptures teach us, we must be convinced of the great importance of being well acquainted with them. Our own salvation is involved in the right knowledge of this book; and if we are teachers of others, how important is it, that we ‘as good stewards of the mysteries of God,’ be ‘ able rightly to divide the word of truth, giving to every one his portion in due season.’ We should, therefore, "meditate on these things, and give ourselves wholly to them, that our profiting may appear unto all." We must "take heed unto ourselves, and to our doctrine, and continue in them; for by so doing we shall both save ourselves and them that hear us."

But we shall not only find the scriptures to be a source of profitable instruction; a rich mine of truth which has never yet been fully explored; but also a source of pure and permanent delight.

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As the natural light is pleasant to the eyes, so is truth to the understanding, unless some moral disease render its approach unacceptable. ‘They whose deeds are evil, love darkness rather than light;’ but the regenerate soul ‘ rejoices in the truth.’ Food to the hungry is not more pleasant, nor cold water more refreshing to the thirsty, than evangelical truth to the pious mind. It is, indeed, the bread of life which cometh down from heaven; the hidden manna, with which the spiritual Israel are fed whilst they sojourn in this wilderness. The person who has been taught of God, prefers the truths of his word to all earthly treasures, and to all the sweets of nature. ‘More are they to be desired, than gold, yea, than much fine gold: sweeter also than honey and the honey comb.’ ‘ The law of thy mouth is better unto me than thousands of gold and silver.’ ‘ Thy statutes have been my song in the house of my pilgrimage.’ How delightful must it be to sit as a disciple at the feet of Jesus, and with a child-like docility, imbibe precious instruction, from his word and Spirit! When we fall under the, power of some overwhelming temptation, or ‘when dark clouds of adversity thicken around us, in the truths and promises of our GOD, we find our only refuge. In the sanctuary, when the oracles of God are delivered, doubt and unbelief, sorrow and despair, are driven away. Here divine beauty beams with mild effulgence on the soul, and the troubled spirit is charmed to rest. " One day in thy courts is better than a thousand." " One thing have I desired of the Lord, that will I seek after,

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that I may dwell in the house of the Lord, all the days of my life, to behold the beauty of the Lord."

When Jesus joins himself to his disconsolate disciples, how soon is their sorrow turned into joy! And whilst he ‘opens their understandings to understand the scriptures,’ how do their hearts burn within them!’ That which above all things makes the scriptures precious, and the study of them delightful, is, that there we can find Jesus Christ. We have no need to say, ‘who shall ascend into heaven, that is, to bring Christ down from above; or who shall descend into the deep, that is, to bring up Christ again from the dead ?" For, "the word is nigh us, even in our mouth, and in our heart; that is, the word of faith which we preach." " Christ and him crucified," is the centre of the Christian’s religion, the foundation of his faith and hope, and the perennial spring of all his pleasures and his joys. When, at any time, it pleases God to shine upon his word, whilst the believer reads its sacred contents, what a divine glory illuminates the holy page! What attractive beauty draws forth the best affections of his heart! What wonders do his opened eyes behold in the cross! He seems to be translated into a new world, and is ready to exclaim, "I have heard of thee by the hearing of the ear; but now mine eye seeth thee." " Old things are passed away, and behold, all things are become new." O! could the pious reader of the scriptures constantly retain these spiritual views, and these

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holy impressions, heaven would be begun. This wilderness would ‘ bud and blossom as the rose,’ and paradise be renewed on earth. But ‘ this is not our rest, it is polluted;’ that remaineth for the people of God; even "an inheritance incorruptible, undefiled, and that fadeth not away, reserved in the heavens for us, who are kept by the power of God through faith unto salvation, ready to be revealed in the last time."

But whilst we are on our pilgrimage to this promised land, the scriptures will be " a light to our feet and a lamp to our paths." They will answer the same purpose to us, which the pillar of cloud and of fire, did to the Israelites. They will guide us in the right way, through all our journey. Let us, then, be persuaded diligently ‘ to search the Scriptures.’

I beg leave to conclude this discourse in the words of the pious Weller, the friend and disciple of Luther:

I admonish you again and again, that you " read the sacred scriptures in a far different manner from that in which you read any other book: that you approach them with the highest reverence, and most intense application of your mind; not as the words of a man, nor an angel, but as " the words of the Divine Majesty, the least of " which should have more weight with us, than the writings of the wisest and most learned men in the world *."

Consillium De Studio Theologia.

38. AAA38 1812 Samuel Miller.

REV. ARCHIBALD ALEXANDER, D. D.

THEOLOGICAL SEMINARY OF THE PRESBYTERIAN CHURCH,

THE UNITED STATES OF AMERICA.

PROFESSOR’S INAUGURAL ADDRESS.

AND

THE CHARGE

THE PROFESSOR AND STUDENTS.

NEW-YORK:

CLASSICAL BOOKSELLERS, NO. 96, BROADWAY.

J. SEYMOUR, printer.

 This document was scanned from an original printing.

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 April 3, 2003.

A poignant follow up to Dr. Miller's work is Philip Lindsley's 1821 "Plea for Princeton Seminary", which nine years later, finds the fight to keep the seminary alive at a fever pitch. See it at http://willisoncenter.com/ and click the Princeton Page.

Willison ed.

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THE

DUTY OF THE CHURCH

AN ABLE AND FAITHFUL MINISTRY:

DELIVERED AT PRINCETON, AUGUST I’2, 1812,

INAUGURATION

REV. ARCHIBALD ALEXANDER, D.D.

THEOLOGICAL SEMINARY OF THE PRESBYTERIAN CHURCH.

SAMUEL MILLER, D. D.

PASTOR OF THE CHURCH IN WALL STREET, NEW YORK

THE DUTY OF THE CHURCH, &c.

2 TIM. ii. 2.

THE apostle Paul received both his knowledge of the Gospel, and his commission to preach it, immediately from the great Head of the church. Yet, notwithstanding the extraordinary circumstances which attended his theological instruction, and his official investiture, that all things may be done decently and in order, he submitted to the laying on of the hands of the Presbytery, before he went forth on his great mission to the gentiles. In like manner, Timothy, his own son in the faith, to whom the exhortation before us is addressed, was set apart to the work of the holy ministry, by the Presbytery, in which body, on that occasion, the Apostle himself seems to have presided*. Timothy was now at Ephesus; and being the most active

Compare 1 Tim. iv. 14. with 2 Tim. i. 6~

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and influential member of the Presbytery which was constituted in that part of the church, his spiritual father directed to him, as such, and in him to the church in all succeeding times, the rules and instructions contained in the Epistles which bear his name. Among these we find the passage which has just been read: And the things which thou hast heard of me, among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.

It is impossible, within the limits of a single discourse, to do justice to a portion of scripture replete with such various and important matter, as the slightest attention will discover in this text. Of course, much of what properly belongs to its illustration, must be either wholly omitted, or very briefly noticed, on the present occasion. That the Christian Ministry is an institution of Jesus Christ; that this institution is essential, not only to the well-being, but also to the very existence of the church, as an organized body; that Christ has promised that there shall always be a succession of ministers in his church, to the end of the world; and that none have a right to enter on the appropriate functions of this sacred office, without having that right formally and officially "committed" to them, by men who are themselves already in the same office; are great, elementary principles of ecclesiastical order, which are all fairly

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implied in the passage before us; but which, I trust, it is not necessary for me to attempt either to establish or to illustrate before this audience, They are so plainly laid down in scripture, and so evidently reasonable in themselves, that I shall, at present, take them for granted.

Neither will it be deemed necessary, at present, to dwell on the numerous and important benefits of an able and faithful ministry. It may be said, without exaggerations that every interest of man is involved in this blessing. The order, comfort, and edification of the church; the progress in knowledge, the growth in grace, and the consolation of individual believers; the regularity, peace, polish, and strength of civil society; the extension of intellectual and moral cultivation; the glory of God; and the eternal welfare of men; are among the great benefits which an able and faithful ministry is, ordinarily, the means of promoting; and which, without such a ministry, we cannot hope to attain, at least in any considerable degree. If it be acknowledged that the sanctions of religion exert a mighty, and most benign influence on the order and happiness of society; if the observance of the christian sabbath be as really a blessing to the world as it is to the church; if the solemnities of public worship, be a source of moral and temporal benefit to millions, who give no evidence of a saving acquaintance with the power of the

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Gospel; if the weekly instructions of the sanctuary have a native tendency to enlighten, refine, and restrain, those whom they are not the means of converting; and if it please God by the foolishness of preaching, to save them that believe; then, it is evident, that an able and faithful ministry, next to the sanctifying operations of the Holy Spirit, is the greatest benefit that can be conferred upon a people. And if these great institutions of heaven, are likely, other things being equal, to be beneficial, in proportion to the clearness, the force, the wisdom, and the fidelity with which they are exhibited, as both common sense and the word of God evidently dictate; then it is plain, that the more able and the more faithful that ministry, with which any people is blessed, the more extensive and. important are likely to be the benefits resulting from it,. both to the church and the world. The father of a family, as well as the professor of religion, has reason to desire the attainment of such a ministry. The patriot, as well as the christian, ought earnestly to wish, and be ready to contribute his aid, that the church may obey the precept of her head and Lord: the same commit thou to faithful men, who shall be able to teach others also.

I say, that the CHURCH may obey this divine precept ; for it is, undoubtedly, a mistake, and a very grievous mistake, to imagine, as many seem to imagine, that precepts of the kind before us, are

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addressed to ministers alone. It is freely granted, that ministers are the appointed agents for training up those who are to succeed them in this holy vocation; and for imparting to them the official powers, which they have themselves received. Yet it is, unquestionably in the name, and as the constituted executive and organ of that part of the church which they represent, that they perform this service. If, therefore, as I take for granted all will allow, the design of the precept before us did not cease with Timothy: if both its reason and its obligation be permanent; then the church of Christ, at this hour, is to consider it as directed to her. It is the Church that is bound to take order, that what she has received be committed to faithful men, who shall be able to teach others also,

The doctrine of our text, then, is, ‘THAT IT IS THE INDISPENSABLE DUTY OF THE CHURCH OF CHRIST, IN ALL AGES, TO TAKE MEASURES FOR PROVIDING AN ABLE AND FAITHFUL MINISTRY.

The great FACT, that this is the duty of the Church, I shall consider as sufficiently established by the plain and unequivocal precept before us; and shall employ the time that remains for the present discourse, in inquiring,

What we are to understand by an able and faithful Ministry? And,

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What are the means which the Church is bound to employ for providing such a Ministry?

I. WHAT ARE WE TO UNDERSTAND BY AN ABLE AND FAITHFUL MINISTRY?

It is a ministry, at once qualified and disposed to perform, with enlightened and unwearied assiduity, all the duties, whether of instruction, of defence, or of discipline, which belong to ambassadors of Christ, to pastors and rulers in his church.

This general character implies PIETY, TALENTS, LEARNING, and DILIGENCE.

1. The first requisite to form a faithful and able minister, is PIETY. By this 1 mean, that he be a regenerated man; that he have a living faith in that Saviour whom he preaches to others; that the love of Christ habitually constrain him; that he have himself walked in those paths of humility, self-denial, and holy communion with God, through our Lord Jesus Christ, in which it is the business of his life to endeavour to lead his fellow-men.

I shall not now speak of the necessity of piety, to a minister’s personal salvation; nor of its inestimable importance to his personal comfort. I shalt not dwell on the irksomeness, nay, the intolerable

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drudgery, of laboring in a vocation in which the heart does not go along; nor on the painful misgivings which must ever attend preaching an unknown Saviour, and recommending untasted hopes and joys. Neither shall I attempt to describe, tremendous and overwhelming as it is, the aggravated doom of that man, who, from the heights of this sacred office, shall sink into the abyss of the damned; who, after having preached to others, shall himself become a cast away.* But my object is, to show the importance, and the necessity, of this best of all attainments, in order to qualify any man for discharging the duties of the ministerial office. It is to show, that, without piety, he cannot be an able minister. He cannot be a workman, that needeth not to be ashamed, rightly dividing the word of truth, and giving to each his portion in due season †.

How can a man who knows only the theory of religion, undertake to be a practical guide in spiritual things? How can he adapt his instructions to all the varieties of christian experience? How can he direct the awakened, the inquiring, the tempted, and the doubting? How can be feed the sheep and the lambs of Christ? How can he sympathize with mourners in Zion? how can he comfort others with those consolations

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wherewith he himself has never been comforted of God? He cannot possibly perform, as he ought, any of these duties, and yet they are the most precious and interesting parts of the ministerial work. However gigantic his intellectual powers; however deep, and various, and accurate his learning, he is not able, in relation to any of these points, to teach others, seeing he is not taught himself. If he make the attempt, it will he the blind leading the blind; and of this, unerring wisdom has told us the consequence *. It were rash, indeed, and unwarranted, to say, that a man who knows nothing of the power of godliness, may not be employed, by a sovereign God, as the means of saving benefit to others. God undoubtedly may, and probably sometimes does, "by way of miracle, raise a man to life by the bones of a dead prophet." He may, and, there is reason to believe sometimes does, " honour his own word so far as to make it effectual to salvation, even when it falls from unhallowed lips." The ministry even of Judas Iscariot was, probably, not without its benefit to the church of Christ. But such a result is not, in ordinary cases, and certainly not in any considerable degree, to be expected. When unsanctified ministers are introduced into the church, we may generally expect them to prove, not only an offence to God, but also a curse to his people. Piety, orthodoxy, practical

* Matt. xi. 15. 2 Kings xiii. 21.

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holiness, and all the spiritual glories of the household of faith, will commonly be found to decline in proportion to the number and influence of these enemies in disguise.

And here I cannot help bearing testimony against what appears to me a dangerous mistake; which, though it may not be common, yet sometimes occurs among parents and guardians of the mere serious class. 1 mean the mistake of destining young persons to the Gospel Ministry, from a very early period of life, before they can be supposed, from any enlightened view of the subject, to concur in the choice themselves; and before they give any satisfactory evidence of vital piety.— Brethren, venerate the parent who desires, and daily prays, that it may please God to prepare and dispose his child, to serve him in the ministry of reconciliation.. Nay, I think that parent worthy of the thanks of every friend to religion, who solemnly devotes his child, even from the earliest period of life, to the service of the church, and avowedly conducts every part of his education with a view to this great object; provided the original consecration, and every subsequent arrangement, be made on the condition, carefully and frequently expressed, as well as implied, that God shall be pleased to sanction and accept the offering, by imparting his grace, and giving a heart to love, and desire the sacred work. But there is a wide difference

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between this, and resolving that a particular son shall be a minister, in the same manner, and on the same principles, as another is devoted to the medical profession, or to the bar, as a respectable employment in life; without recognizing vital piety, and the deliberate choice of the ministry, from religious motives, as indispensable qualifications. This kind of destination to the sacred office, is as dangerous as it is unwarranted. Let the christian parent, however solemnly he may have devoted his child to the work of the ministry, and however fondly he may have anticipated his entrance on that blessed work; if he find, at the proper age for deciding the question, no comfortable evidence of a heart regenerated, and governed by the spirit of grace; let him deliberately advise ;—though his heart be wrung with anguish by the sacrifice ;—let: him deliberately advise the choice of another profession. When young men begin to enter the gospel ministry, because they were early destined to the office; because it is a respectable profession; or because they wish to gratify parents and friends; rather than because they love the office, and its work, and have reason to hope that God has been pleased to call them by his grace, and reveal his Son in them*, we may consider the ministry as in a fair way to be made, in fact, a secular employment

* Gal. 1. 15, 16.

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and the church a prostituted theatre for the schemes and ambition of worldly men.

So deeply and vitally important is piety in forming a faithful and able ministry; and so often has it appeared to be forgotten, or, at least, undervalued, amidst the brilliancy of more splendid accomplishments; that there cannot be too strict a guard placed on this point, both by public sentiment, and by ministerial fidelity. Many very excellent men, indeed, have felt a jealousy of Theological Seminaries, as such, as if they were calculated for training up learned and eloquent, rather than pious ministers. Though I believe that, this jealousy has been sometimes indulged unjustly, and often carried to an unwise and mischievous extreme; and though there appears to me no other ground for it, than the melancholy fact, that the best human institutions are liable to perversion and degeneracy; yet I cannot find in my heart to condemn it altogether. Nay, I trust that a portion of it will always be kept alive, as a guard, under God, against the evil which it deprecates. For I persuade myself that every minister of the Presbyterian Church, in the United States, is ready to adopt the language, with a little variation, of that great and excellent man, who, for near thirty years, adorned the American Church, and the presidential chair of this College. " Accursed be all that learning which sets itself in opposition to

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But piety, though it hold the first place among essential qualifications here, is not all that is necessary. It is not every pious man, nay, not every fervently pious man that is qualified to be a minister, and far less an able minister. Another essential requisite to form the character of such a minister, is,

2. TALENTS. By which I mean, not that every able minister must, of necessity, be a man of genius; but that he must be a man of good sense; of native discernment and discretion; in other words, of a sound respectable natural understanding. When our blessed Lord was about to send forth his first ministers, he said unto them; Be ye wise as serpents, as well as harmless as doves. † And, truly, there is no employment under heaven, in which

* See Witherspoon’s Sermon on glorying in the cross of Christ. † Matt. x. 16.

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wisdom, practical wisdom, is so important, or rather, so imperiously and indispensably demanded, as in the ministry of reconciliation. A man of a weak and childish mind, though he were pious as Gabriel, can never make an able minister, and he ought never to be invested with the office at all: for with respect to a large portion of its duties, he is utterly unqualified to perform them; and he is in constant danger of rendering both himself and his office contemptible.

No reasonable man would require proof to convince him, that good sense is essential to form an able physician, an able advocate at the bar, or an able ambassador at a foreign court. Nor would any prudent man entrust his property, his life, or the interests of his country, to one who did not bear this character. And can it be necessary to employ argument, to show that interests, in comparison with which, worldly property, the health of the body, and even the temporal prosperity of nations, are all little things, ought not to be committed to any other than a man of sound and respectable understanding? Alas! if ecclesiastical judicatories had not frequently acted, as if this were far from being a settled point, it were almost an insult to my audience to speak of it as a subject admitting of a question.

Though a minister concentrated in himself all

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the piety, and all the learning, of the christian church; yet if he had not at least a decent stock of

good sense, for directing and applying his other qualifications, he would be worse than useless. Upon good sense depends all that is dignified, prudent, conciliatory, and respectable in private deportment; and all that is judicious, seasonable, and calculated to edify, in public ministration. The methods to be employed for winning souls, are so many and various, according to the taste, prejudices, habits, and stations of men: a constant regard to time, place, circumstances, and character, is so essential, if we desire to profit those whom we address: and some tolerable medium of deportment, between moroseness and levity, reserve and tattling, bigotry and latitudinarianism, lukewarmness and enthusiasm, is so indispensable to public usefulness, that the man who lacks a respectable share of discernment and prudence, had better, far better, be in any other profession than that of a minister *. An able minister he cannot possibly be. Neither will any thing short of a sound judgment, a native perception of what is fit and proper, or otherwise, preserve any man who is set to teach and to rule in the church, without a miracle, from those

* Though a christian would have expressed himself in different language, there is much weight in the maxim, of the heathen satyrist, Nu11em numen abest si sit prudentia. Juv.

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perversions of scripture; those ludicrous absurdities; and those effusions of drivelling childishness, which are calculated to bring the ministry and the bible into contempt.

3. A third requisite to an able and faithful ministry, IS COMPETENT KNOWLEDGE. Without this, both piety and talents united are inadequate to the official , work. Nay, without cultivation and discipline; without a competent store of facts and principles, to regulate the mind, the stronger the talents, the more likely are they to lead their possessor astray, and to become the instruments of mischief, both to himself and the church.

The first ministers of the gospel were divinely inspired; and, of course, had no need of acquiring knowledge by the ordinary methods. They were put in possession by miracle, and perhaps in a single hour, of that information, which, now, can only be gained by years of laborious study *. It were well if this fact were remembered and weighed by those who plead, that, as the gospel was first preached by fishermen and tax-gatherers, so it may be as well

* There is no intention here to exclude daily, or frequent conversations with our Lord, as one important means of instruction which the apostles enjoyed. This, however, though not, strictly speaking, a miraculous mode of acquiring knowledge, was yet wholly extraordinary.

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preached, at the present day, by persons of fervent piety, and plain sense, who have never enjoyed any greater advantages of scholastic learning, than the apostles did. The supposed fact, which these vain and ignorant pleaders assume, is utterly unfounded. The apostles were not an illiterate ministry. They were the soundest, and best informed divines that ever adorned the christian church. So indispensable did it appear to infinite wisdom, that they should be such, that they were thus accomplished by the immediate inspiration of the Holy Ghost. And we have reason to believe, that men, before unlearned, were chosen to be the subjects of this inspiration, in preference to others, that the miracle might be the more apparent; that it might be the more clearly seen that the excellency of the power was of God, and not of men *. Let this inspiration, confirmed as it then was by miracle, be now produced, and we will acknowledge it as more than an adequate substitute for the ordinary method of acquiring knowledge, by books and study.

But if, as we all allow, the age of inspiration and of miracle be long since past; and if it be still necessary, notwithstanding, that the preachers of the gospel possess, substantially, the same knowledge that the apostles had; then undoubtedly, it is to be acquired in a different way from theirs, that

* 2 Cor. iv. 7.

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is, by the diligent use of ordinary means. If ministers must be apt to teach, as the Spirit of God has declared *, they ought to be capable of teaching. If the priest’s lips ought to keep knowledge,† he certainly ought to possess knowledge. And if Timothy, though he lived in the days of inspiration, and was the immediate and favourite disciple of an inspired man, was yet enjoined, by that very inspired man, to give himself to reading, as well as to exhortation; to meditate upon these things, and to give himself wholly to them, Mat his profiting might appear to all ‡; how much more necessary are similar means of acquiring knowledge, to those who are called to labours of the same nature, and quite as arduous, without possessing the same advantages!

But what kind, and what degree of intellectual cultivation, and of acquired knowledge, may be considered as necessary to form an able minister of Jesus Christ? That we may give a more enlightened answer to this question, let us inquire, what such a minister is called, and must be qualified, to perform? He is, then, to be ready, on all occasions, to explain the scriptures. This is his first and chief work. That is, not merely to state and support the more simple and elementary doctrine of the gospel;

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but also to elucidate with clearness the various parts of the sacred volume, whether doctrinal, historical, typical, prophetic, or practical. He is to be ready to rectify erroneous translations of sacred scripture; to reconcile seeming contradictions; to clear up real obscurities; to illustrate the force and beauty of allusions to ancient customs and manners; and, in general, to explain the word of God, as one who has made it the object of his deep and successful study. He is set for the defence of the gospel *; and, therefore, must be qualified to answer the objections of infidels; to repel the insinuations and cavils of sceptics; to detect, expose, and refute the ever varying forms of heresy; and to give notice, and stand in the breach, when men, ever so covertly or artfully, depart from the faith once delivered to the saints. † He is to be ready to solve the doubts, and satisfy the scruples of conscientious believers; to give instruction to the numerous classes of respectful and serious inquirers; to reprove, rebuke, and exhort, with all long suffering and doctrine.‡. He is to preach the gospel with plainness~ dignity, clearness, force, and solemnity. And, finally, he is to perform his part in the judicatories of the church, where candidates for the holy ministry are examined and their qualifications ascertained; where a constant inspection is maintained

Phillip. i. 17. † Jude 3. ‡ 2 Tim. iv. 2

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over the faith and order of the church; where the general interests of Zion are discussed and decided; and in conducting the affairs of which, legislative, judicial, and executive proceedings are all combined.

This is but a very brief and imperfect sketch of what a minister is called to perform. Now, it is evident that, in order to accomplish all this, with even tolerable ability, a man must be furnished with a large amount of knowledge. " He must," (and on this subject I am happy in being able to fortify myself with the judgment., and to employ, for the most part, the language, of the General Assembly of our church,) "he must be well skilled in the original languages of the holy Scriptures. He must be versed in Jewish and Christian antiquities. He must have a competent acquaintance with Ancient Geography, and Oriental Customs. He must have read and digested the principal arguments and writings, relative to what has been called the Deistical controversy.

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the history of the christian Church. He must " have studied attentively the duties of the Pastoral Office; the form of Church government authorized by the scriptures; and the administration of it as practised in the protestant churches *." He must have become well versed in Moral Philosophy, as an important auxiliary in studying man, his constitution, the powers and exercises of his depraved and sanctified nature, and his duties thence arising. To all these, he must add, a respectable share of knowledge, in general Grammar, in Logic, Metaphysics, Natural Philosophy, Mathematical Science, Geography, Natural History, and polite Literature.

Several of these branches of learning are, indeed, only auxiliary to the main body, if I may so express it, of ministerial erudition. But they are important auxiliaries. No man, it is true, can be a complete master of them all; and it were criminal in a minister to attempt so much. The time requisite for this, must be taken from more important employrnents. Of some of these departments of knowledge, general views are sufficient; and of others, perhaps, an acquaintance with nomenclatures and first principles ought to satisfy the theological pupil. But so much of them. ought to be

* Constitution of the Theological Seminary of the Presbyterian Church, Article 4th.

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acquired, as may enable their possessor the better to understand the scriptures, and the better to defend the gospel. I repeat it, every branch of knowledge is helpful and desirable to the christian minister.— Not to enable him to shine, as a man of learning: this were infinitely beneath the aim of an ambassador of Christ: but to make him a more accomplished and useful teacher of others. For it is certain that the more he attains of real, solid science, provided it be sanctified science, the more clearly will he be able to explain the sacred volume, and the more wisely and forcibly to preach that Gospel which is the power of God unto salvation to every one that believeth *.

4. Once more, it enters into the character of a faithful minister, that he is ACTIVE, DILIGENT and PERSEVERING in the discharge of his multiplied and arduous duties. However fervent his piety; however vigorous his native talents; and however ample his acquired knowledge; yet, if he be timid, indolent, wavering, easily driven from the path of duty, or speedily discouraged in his evangelical lahours, he does not answer the apostle’s description of a faithful man. The minister who is, in any good measure, entitled to this character, is one who carefully studies to know, and to the best of his knowledge, declares the whole counsel of God, with-

* Rom. 1. 16.

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out fearing the frowns, or courting the smiles, of men; who shrinks not from any self-denial, labour, or danger to which the will of his Master, and the interests of religion, evidently call him; who abhors the thought of sitting down in inglorious ease, while thousands are perishing around him; who does not allow himself to be diverted by secular or minor objects from his grand work; who is instant in season, and out of season, in all the diversified and momentous labours of his holy vocation; and the object of whose steady exertion, as well as supreme desire, it is, that the church may be built up; that souls may be saved; and that Christ in all things may be g1orified*.

Such is a faithful and able minister. A minister fervently pious; eminently wise, discerning, and prudent; extensively learned, especially mighty in the Scriptures; abounding and prevalent in prayer; a bold, energetic, instructive, experimental preacher; a zealous, affectionate, condescending, laborious pastor; a friend to revivals of religion; a firm and persevering contender for the truth; one, in short, who devotes all his talents, all his learning, all his influence, and all his exertions, to the one grand object, fulfilling the ministry which he has received of the Lord Jesus.

* 1 Peter iv. 11.

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Such a minister, to select an example, was the apostle Paul. With a heart warmed with the love of Christ; with an understanding vigorous, sound, and comprehensive; and with a store of various and profound knowledge, he went forth to meet and to conciliate the enemies of his divine Master: and in the course of his ministry, he manifested the importance of every qualification with which that Master had furnished him. Let us follow and observe him a little in the discharge of his ministerial labours. " Now we see him reasoning with Pagans, and then remonstrating with Jews: now arguing from the law of nature, and then from the Old Testament scriptures: now appealing to the writings of heathen poets and philosophers, and then referring to the traditions of the Fathers, of which he had been exceedingly zealous: now stating his arguments with all logical exactness, and then exposing the sophistry and false learning of his adversaries* : now pleading with all the majesty and pathos of unrivalled eloquence, upon Mars-Hill, and before Felix and Agrippa, and then instructing, from house to house, the young and the aged, with all the tenderness of a father, and all the simplicity and condescension of a babe.— And what was the consequence? With these qualifications, he laboured not only more abundantly, but more successfully, than all the apostles; and

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has probably been the means of richer blessings to the church and the world, than any other mere man that ever lived.

But you will, perhaps, ask, "Ought all these qualifications to be considered as indispensable for every minister? For example, ought no one to have the ministry 'committed' to him, unless he have acquired, or be in a fair way to attain, the whole of those literary and scientific accomplishments which have been recounted as desireable ?" It is not necessary, perhaps it is not proper, at present, to give a particular answer to this question. My object has been to describe an able and faithful ministry. To my description I am not conscious of having added any thing superfluous or unimportant. Such a ministry it ought to be the aim and the endeavour of the church to train up. Yet, it is certain that under the best administration of ecclesiastical affairs that ever existed, since the days of the apostles, or that is ever likely to exist, all ministers have not been alike able and faithful: and it is equally certain that cases have occurred in which individuals with furniture for the sacred office inferior to that which is desirable, have been in a considerable degree, both respectable and useful. But still a character something resembling that which has been drawn, ought to be considered as the proper standard, and exertions made to attain as near an approximation to it, in all cases, as

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possible. And after all that can be done, exceptions to a rigid conformity with this standard, will be found in sufficient number, without undertaking to lower the standard itself, in such a manner as to provide for their multiplication. But,

II. WHAT ARE THE MEANS WHICH THE CHURCH IS BOUND TO EMPLOY, FOR PROVIDING SUCH A MINISTRY? This question was assigned as the second subject of inquiry.

And here, it is perfectly manifest, that the church can neither impart grace, nor create talents. She can neither make men pious, nor give them intellectual powers. But is there, therefore, nothing that can be done, or that ought to be done by her? Yes, brethren, there is much to be done. Though Jehovah the Saviour has the government upon his shoulder, his kingdom is a kingdom of means; and He is not to he expected to work miracles to supply our lack of exertion. If, therefore, the church omit to employ the means which her King and Head has put within her power, for the attainment of a given object, both the sin and the disgrace of failing to attain that object, will lie at her own door.

What, then, are the means which the church is, bound to employ for providing an able and faithful ministry? They are such as these: looking for, and carefully SELECTING young men of piety and

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talents, for the work of the ministry; providing FUNDS, for the temporary support of those who may stand in need of such aid; furnishing a SEMINARY, in which the most ample means of in.. struction may be found; and, having done all this, to guard, by her JUDICATORIES, the entrance into the sacred office, with incessant vigilance.

1. The Church is bound, with a vigilant eye, to search for, and carefully to select, from among the young men within her bosom, those who are endowed with piety and talents, whenever she can find these qualifications united. Piety is humble and retiring; and talents, especially of the kind best adapted to the great work of the ministry, are modest and unobtrusive. They require, at least in many instances, to be sought out, encouraged, and brought forward. And how, and by whom, is this to be done? The children of the church are, if I may so express it, the church’s property. She has a right to the services of the best of them. And as it is the part, both of wisdom and affection, in parents according to the flesh, to attend with vigilance to the different capacities and acquirements of their children, and to select for them, as far as possible, corresponding employments; so it is obviously incumbent on the Church, the moral parent of all the youth within her jurisdiction, to direct especial attention to such of them as may be fitted to serve her in the holy ministry. And it may he

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asserted, without fear of contradiction, that whenever young men are found, who unite fervent piety, with talents adapted to the office, it is the duty of such to seek the gospel ministry; and it is the duty of the church to single them out, to bring them forward, and to endeavour to give them all that preparation, which depends on human means, for the service of the sanctuary.

2. The church is bound to provide funds for the partial or entire support of those who need this kind of aid, while they are preparing for the work of the ministry. Some of the most promising candidates for this holy work have not the means of supporting themselves, while they withdraw from the world, and give up its emoluments, for the purpose of becoming qualified to serve God in the Gospel of his Son. These persons must either abandon their sacred enterprise altogether, or receive, from some other source, adequate aid. And from what source can they so properly receive it, as from their moral parent, the Church? Nature, reason, equity, parental affection,—all conspire in pointing to this parent, as the most suitable provider. The aid which flows only from the hand of individual and occasional bounty, may be withdrawn, or grudgingly continued: but the church can never be weary, as long as ability is given her, of providing for her beloved children. The aid which individuals, as such, furnish, may excite, in

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delicate minds, a painful sense of dependence: but children ought to feel, can feel, no pain in receiving from the band of parental affection.

Nor is it any valid objection to the furnishing of this aid, that the objects of it may not always be found, when their character shall be completely developed, either ornaments to the church, or worthy. of so much exertion and expenditure. As well might parents according to the flesh decline to provide for the support and education of their children, in early life, lest peradventure they might afterwards prove neither a comfort nor an honour to them. In this respect every faithful parent considers himself as bound, in duty and affection, to take all possible pains for promoting the welfare of his offspring, and having done so, to leave the event with God.

Neither ought the church to consider this provision as a burden, or imagine that, in making it, she confers a favour. It is as clearly her duty—a duty which she as really owes both to her Master and herself, as the ordinary provision which she makes for the support of the word and ordinances. Or rather, it is to be lamented that she has not been accustomed always to consider it, as an essential part of her ordinary provision for the maintenance of the means of grace.

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3. A further means which the church is bound to employ, for providing an able and faithful

ministry, is, furnishing a Seminary in which the candidates for this office may receive the most appropriate and complete instruction, which she has it in her power to give. In vain are young men of fervent piety, and the best talents, sought after and discovered; and in vain are funds provided for their support, while preparing for the ministry, unless pure and ample fountains of knowledge are opened to them, and unless competent guides are assigned, to direct them in drinking at those fountains. This, however, is so plain, so self-evident, that I need not enlarge upon its proof.

But perhaps it may be supposed by some, that there is no good reason why these means of education should be provided by the Church, as such. It may be imagined, that they will be as likely to be provided, and as well provided, by private instructors, as by public Seminaries. But all reason, and all experience, pronounce a different judgment, and assign, as the ground of their decision, such considerations as these.

First, when the Church herself provides a Seminary for the instruction of her own candidates for the ministry, she can at all times inspect and regulate the course of their education; can see that it

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be sound, thorough, and faithful; can direct and control the instructors; can correct such errors, and make such improvements in her plans of instruction, as the counsels of the whole body may discover. Whereas, if all be left to individual discretion, the preparation for the service of the church may be In the highest degree defective, or ill-judged, not to say unsound, without the church being able effectually to interpose her correcting hand.

Again; when the Church herself takes the instruction of her candidates into her own hands, she can furnish a more extensive, accurate, and complete course of instruction than can be supposed to be, ordinarily, within the reach of detached individuals. In erecting and endowing a Seminary, she can select the best instructors out of her whole body. She can give her pupils the benefit of the whole time, and the undivided exertions, of these instructors. Instead of having all the branches of knowledge, to which the theological student applies himself, taught by a single master, she can divide the task of instruction, among several competent teachers, in such a manner as to admit of each doing full justice both to his pupils and himself. She can form one ample Library, by which a given number of students may be much better accommodated, when collected together, and having access to it in common, than if the same amount of

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books were divided into a corresponding number of smaller libraries. And she can digest, and gradually improve a system of instruction, which shall be the result of combined wisdom, learning, and experience. Whereas those candidates for the sacred office, who commit themselves to the care of individual ministers, selected according to the convenience or the caprice of each pupil, must, in many cases, at least, be under the guidance of instructors who have neither the talents, the learning, nor the leisure to do them justice; and who have not even a tolerable collection of books, to supply the lack of their own furniture as teachers.

Further; when the Church herself provides the means of instruction for her own ministry, at a public seminary, she will, of course, be furnished with ministers who have enjoyed, in some measure, a uniform course of education; who have derived their knowledge from the same masters, and the same approved fountains, and who may, therefore, be expected to agree in their views of evangelical truth and order. There will thus be the most effectual provision made, speaking after the manner of men, for promoting the unity and peace of the church. Whereas, if every candidate for the holy ministry, be instructed by a different master, each of whom may be supposed to have his peculiarities of expression and opinion, especially about minor points of doctrine and discipline, the harmony of our

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ecclesiastical judicatories will gradually be impaired; and strife, and perhaps eventually, schism, may be expected to arise in our growing and happy church.

It is important to add, that when the Church provides for educating a number of candidates for the ministry at the same seminary, these candidates themselves may be expected to be of essential service to each other. Numbers being engaged together in the same studies, will naturally excite the principle of emulation. As iron sharpeneth iron, so the amicable competition, and daily intercourse of pious students, can scarcely fail of leading to closer and more persevering application; to deeper research; to richer acquirements; and to a more indelible impression of that which is learned, upon their minds, than can be expected to take place in solitary study.

Nor is it by any means unworthy of notice, that, when the ministers of a church are generally trained up at the same seminary, they are naturally led to form early friends/zips, which bind them together to the end of life, and which are productive of that mutual confidence and assistance, which can scarcely fail of shedding a benign influence on their personal enjoyment, and their official comfort and usefulness. These early friendships may also be expected to add another impulse to a sense of duty,

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in annually drawing ministers from a distance to meet each other in the higher judicatories of the church; and, which is scarcely less important, to facilitate and promote that mutual consultation, respecting plans of research, and new and interesting publications, which is, at once, among the safeguards, as well as pleasures, of theological authorship.

These, brethren, are some of the considerations which call upon every church, to erect, and to support with vigour and efficiency, a Theological Seminary for the training of her ministry. If she desires to augment the number of her ministers; if she wishes their preparation for the sacred office to be the best in her power to give, and at the least possible expense; if she desires that they may be a holy phalanx, united in the same great views of doctrine and discipline, and adhering with uniformity and with cordial affection to her public standards; if she deprecates the melancholy spectacle of a heterogeneous, divided, and distracted ministry: and finally, if she wishes her ministers to be educated under circumstances most favourable to their acting in after life, as a band of brethren, united in friendship as well as in sentiment; then let her take measures for training them up under her own eye, and control; under the same teachers; in the same course of study; and under all those advantages of early intercourse, and

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affectionate competition, which attend a public seminary.

In favour of all this reasoning, the best experience, and the general practice of the church, in

different ages, may be confidently urged. " It has been the way of God," says the pious and learned Dr.. Lightfoot, " to instruct his people by a studious and learned ministry, ever since he gave a written word to instruct them in." "Who," he asks, "were the standing ministry of Israel, all the time from the giving of the law, till the captivity in Babylon? Not prophets, or inspired men; for they were but occasional teachers; but the Priests and Levites, who became learned in the law by study. Deuteronomy xxxiii. 10. Hosea iv. 6. Malachi ii. 7. And for this end, they were disposed into forty eight cities, as so many universities, where they studied the law together; and from thence were sent out into the several synagogues, to teach the people." They had also, the same writer informs us, "contributions made for the support of these students, while they studied in the universities, as well as afterwards when they preached in the synagogues." He tells us further, in another place, " that there were among the Jews, authorized individual teachers, of great eminence, who had their Midrashoth, or " Divinity Schools, in which they expounded the law to their scholars or disciples." " Of these

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Divinity Schools," he adds, "there is very frequent mention made among the Jewish writers, more especially of the schools of Hillel and Shammai. Such a Divinity Professor was Gamaliel, at whose feet, the great Apostle of the gentiles received his education *."

Under the christian~ dispensation, the same system, in substance, was adopt~d and continued. At a very early period, there was a seminary of high reputation established in the city of Alexandria, in which candidates for the holy ministry were trained, up together, and under the ablest instructors, both in divine and human learning; a seminary in which Panta3nus, Clemens Alexandrinus, Origen, and others, taught with high reputation. Eusebius and Jerome both declare, that this seminary had existed, as a nursery of the church, and had enjoyed a guccession of able te~chers, from the time of Mark the evangelistt. Writers on christian antiquities also assure us that there were seminaries of a simihr kind very early established at Rome, Gcescsrect, Aiztioch, and other places~; and that they were considered as essential to the honour and prosporiiy of the church.

* Lightfoot’s Works, vol. I. 357. 574.

See Bingham’s Qriginea.Ecclesiastice. Book III Chap. 10.

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At the period of the reformation, religion and learning revived together. The Reformers were not less eminent for their erudition, than for their piety and zeal. They contended earnestly for an enlightened, as well as a faithful ministry; and, accordingly, almost all the protestant churches, when they found themselves in a situation to admit of the exertion, founded Theological Seminaries, as nurseries for their ministry. This was the case in Geneva, in Scotland, in Holland, in Germany, and, with very little exception, throughout reformed christendom. And the history of those seminaries, while it certainly demonstrates, that such establishments are capable of being perverted; demonstrates, with equal evidence, that they have been made, and might always, with the divine blessing on a faithful administration, be rendered extensively useful.

And what have the most eminently pious and learned ministers, that ever adorned the American church, thought on this subject? Let yonder venerable walls tell! Yes, brethren, it was because Tennent and Dickinson, arid Burr, and Edwards, and Davies, and Finley, and Blair, and other champions of the cross, were deeply impressed with the truth, that learning and talents, united with piety, are of the highest importance to the christian ministry, that they laboured and prayed so much for the establishment and support of Nassau-Hall

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May their spirit and their opinions revive; and more and more pervade our church, until the dawning of the Millennial Sabbath!

In establishments of this kind, in more recent times, our congregational brethren, in New-England, and our brethren of the Dutch and Associate Reformed churches, have gone before us, and set us noble examples. We have, at length, awoke from our sleep; and with tardy, but, as we hope, with firm, with well-advised, and with heaven-directed steps, have begun to follow them. In the name of Jehovah Jesus, the king of Zion, we lift up our banner! May his blessing descend, and rest upon the transaction of this day, as a pledge that he is about to visit our church in his abundant mercy!

4. The last means of providing an able and faithful ministry, on which I shall insist, is fidelity on the part of the Judicatories of the church in guarding the entrance into the sacred office. It is our happiness, that, according to the truly apostolic and primitive constitution of our church, the power of licensing candidates, and of setting apart to the work of the holy ministry, is not given to any individual, by whatever name he may be called. Nay, while the church provides a seminary for the instruction of her candidates for the sacred office, she does not give even to the conductors of that seminary, however pious, learned, or venerable, the

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right ultimately to judge of the qualifications of those candidates, and to admit or reject them at their pleasure. This is the prerogative of her appropriate judicatories; and the manner in which it is exercised, is all-important. However vigilantly and perseveringly other means for attaining the object proposed, may be employed, if there be a failure here, the most calamitous consequences may be expected. If presbyteries be superficial in their examinations of candidates; if they be too ready to lay hands on the weak, the ignorant, the erroneous, or those of doubtful piety; or if, for the sake of attaining an occasional purpose, or meeting a temporary difficulty, they at any time suffer the barriers which have been erected for excluding the incompetent or the unworthy, to be removed or trampled down, they are taking the direct course to bring the ministry and religion into contempt.

I know that, on this subject, pleas are often urged which it is extremely difficult to resist. Some good qualities in the candidates; private friend ships; an unwillingness to give pain; the scarcity of ministers; and the necessities of the church, are all alternately employed as arguments for the admission of unsuitable characters into the ministry. But it is a most important part of fidelity in the work of the Lord, to oppose and reject every plea of this kind. Private friendships ought not to

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interfere with a supreme regard to the Redeemer's kingdom. It is better, much better, to inflict pain for a time, on an individual, than to wound the church of Christ. And by introducing into the ministry those who are neither faithful, nor able to teach, judicatories are so far from supplying the wants of the church, that they rather add to her difficulties, and call her to struggle with new evils. To be in haste to multiply and send out unqualified labourers, is to take the most direct method to send a destructive blast on the garden of God, instead of gathering a rich and smiling harvest.

On the other hand, when judicatories, with enlightened vigilance, and fidelity, guard the entrance into the sacred office; when they exert the authority committed to them, to keep out of the ministry, incompetence, heresy, levity, and worldly mindedness; they obey a divine precept; they support the real honour of the gospel ministry; they constrain those who are looking toward that blessed work, to take a higher aim, and to seek for higher attainments; they give the churches bread instead of a stone, and fish instead of a serpent; and though they may appear, to those who make haste, to be tardy in supplying the public demand for ministers, they are taking one of the most effectual methods, under God, for raising up a numerous, as well as an able and faithful ministry.

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Let us now turn our attention to some practical inferences from the foregoing discussion. And,

1. If the representation which has been given be just, then our church has been, for a long time, almost entirely, and very criminally, negligent of a great and important duty. While she has directed much laudable attention to other objects, she has, in a great measure, suffered the most promising means of providing an able and faithful ministry, to take care of themselves. Other churches have also been guilty, in a considerable degree, of similar negligence; a negligence for which, alas! our country mourns; and would mourn much more, if the importance of the subject were understood and appreciated as it ought to be; but OUR CHURCH HAS BEEN PREEMINENTLY GUILTY! Though among the largest christian denominations in the United States; though possessing, in its individual members, perhaps more wealth than any other; though favoured, in many respects, with ample means for every kind of generous ecclesiastical enterprise; and though often and solemnly warned on the subject; she has yet been among the very last of all the evangelical denominations among us, to commence a course of efficient exertion for raising up a qualified ministry. We have slumbered, and slumbered, until the scarcity of labourers in our harvest, has become truly alarming! God grant that we may testify by our future conduct,

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that we remember, with unfeigned humiliation, our former negligence; and that we are resolved, as his grace shall enable us, to make amends for it, by redoubled zeal and diligence in time to come!

2. From what has been said, it appears, that the solemnity to attend on which we are this day assembled, is a matter of cordial and animating congratulation to each other, and to the church of Christ in the United States. We are convened, under the authority of the General Assembly of our church, to organize a THEOLOGICAL SEMINARY, and to inaugurate the FIRST PROFESSOR in that seminary. Though later, much later, in commencing this establishment than we ought to have been; we trust it is about to commence under the smiles of the great Head of the Church; and that we may confidently regard it as a token for good to the Redeemer’s kingdom. Yes, brethren, we have more reason to rejoice, and to felicitate one another, on the establishment of this seminary, than on the achievement of a great national victory, or on making a splendid addition to our national territory. It is the beginning, as we trust, of an extensive and permanent system, from which blessings may flow to millions while we are sleeping in the dust. Let us, then, rejoice and be exceeding glad; and in the midst of our joy, let us look up to the Source of blessing, who can cause the walls of our Zion

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to rise even in troublous times.* While we congratulate each other, let our petitions ascend, with our praises, to the throne of grace, that the seminary this day established, and, as we verily believe, founded in faith and prayer, may be a fountain, the streams of which shall make glad the city of our God, flowing in every direction, and abundantly watering the abodes of Zion’s king, until all flesh shall taste his love, and see his glory!

3. If what has been said be correct, then those who are more immediately charged with conducting this seminary, whether as Directors or Professors, ought to consider themselves as honoured with a very solemn and weighty trust. The design of the supreme Judicatory of our church, in founding this seminary, is nothing less than to train up an ABLE AND FAITHFUL MINISTRY; a ministry on whose piety, talents, and learning, the temporal and eternal welfare of thousands, now living, may, speaking after the manner of men, depend; a ministry, whose character may have a commanding influence, in forming the character of others, and they again of those who may successively fill the same office, until the end of time! The design is intersting beyond expression; and the task of those

*War had been declared, by the United States, against Great-Britain, a few weeks before this discourse was delivered.

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who are appointed to carry it into execution, is serious and important to a degree which mortals cannot estimate. When I cast an eye down the ages of eternity, and think how important is the salvation of a single soul; when I recollect how important, of course, the office of a minister of the gospel, who may be the happy instrument of saving many hundreds, or thousands of souls; and when I remember how many and how momentous are the relations which a Seminary intended solely for training up ministers, bears to all the interests of men, in the life that now is, and especially in that which is to come; I feel as if the task of conducting such a Seminary, had an awfulness of responsibility connected with it, which is enough to make us tremble ! O my fathers and brethren! let it never be said of us, on whom this task has fallen, that we take more pains, to make polite scholars, eloquent orators, or men of mere Learning, than to form able and faithful ministers of the New Testament. Let it never be said, that we are more anxious to maintain the literary and scientific honours of the ministry, than we are to promote that honour which consists in being full of faith and of the Holy Ghost, and the instruments of adding much people to the Lord. The eyes of the church are upon us. The eyes of angels, and, above all, the eyes of the King of Zion, are upon us. May we have grace given us to be faithful

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4. This subject suggests matter for very serious reflection to the Youth, who are about to enter as students in this seminary, with a view to the gospel ministry. Behold, my young friends, the high character at which you are called to aim! You have come hither, not that you may prepare to shine; not that you may prepare to amuse men by philosophic discussion, or to astonish them by flights of artificial eloquence: but that, by the blessing of God, upon the use of means, you may become faithful men, who shall be able to teach others also; that you may become wise in winning souls to Christ; that you may prepare to go forth, defending and proclaiming the messages of grace to guilty men, and persuading them to be reconciled to God. Seek to excel. It is noble to excel. But let it be always for the edifying of the church. THIS, my young friends, THIS IS the object which is recommended to your sacred emulation. We charge you, in the presence of God, to let all your studies and aims be directed to this grand object. Seek with humble, persevering, prayerful diligence, to be such ministers as you have heard described; and you will neither disappoint yourselves, nor the Church of Christ. Seek to be any thing else; and you will be a grief and a curse to both. May God the Saviour bless you, and prepare you to be workmen that need not be ashamed!

5. From this subject we may derive powerful

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excitements to young men of piety and talents, to come forward and devote themselves to the Gospel Ministry. We trust no young man will ever think of that holy vocation, until he has first given himself up a living sacrifice, holy and acceptable to God, by Jesus Christ. We would not, for any consideration, be accessory to the sin of alluring into the sacred office, those who know nothing of the power of godliness, and who, on the most favourable supposition, can he nothing better than miserable retailers of cold and unproductive speculations. But while we say this, and repeat it, with all the emphasis of which we are capable, we assert, with equal confidence, on the other hand, that wherever fervent piety appears, in any young man, united with those talents which are adapted to the office of an ambassador of Christ, it is incumbent on their possessor, without delay, to devote himself to the work of the ministry. There are only two questions which need be asked concerning any youth on this subject. " Has he a heart for the work?

And has he those native faculties, which are susceptible of the requisite cultivation ?" If these questions can be answered in the affirmative, I hesitate not to say, that in the present state of the church, it is his duty to seek the ministry. Young men of this College! have none of you any desire to serve your fellow men, and to serve Christ, in this exalted office? You have but one short life to live in this world; and you must, in a very little

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time, decide how you will spend that life! *. " We confidently pronounce, that it can be spent in no manner so desirable, so noble, so godlike, as in the gospel ministry. If then, you love the Lord Jesus Christ, come—we affectionately invite you to come, and take part with us in the ministry of the grace of God. The example of Christ invites you to come; the tears of bereaved Churches, who can find none to break unto them the bread of life, entreat you to come; the miseries of wandering souls, who find none to lead them to heaven, plead with you to come. Come, then, and take part with us in the labours and rewards of the ministry of reconciliation "

6. Finally, if the representation which has been given be correct, then the Church at large ought to consider it as equally their privilege and their duty to support this Seminary. If one may judge by the language and the conduct of the generality of our church-members, they seem to consider all regard to institutions of this kind, as the province of ministers only. They readily grant, that ministers ought to be prompt and willing, to give their time, their labors, and, where they have any, their substance, for this end; but for themselves, they pray to be excused. They either contribute nothing

*See Address of the Presbytery of New- York, on educating poor and pious youth for the gospel ministry, 14.

[ 53 ]

toward the object; or contribute in the most reluctant and sparing manner, as if they were bestowing a favour, which they have a perfect right to withhold. My dear brethren, it is difficult to express in adequate terms either the sin or the folly of such conduct. Seminaries of this kind are to be founded and supported BY THE CHURCH, as such. It is THE CHURCH that is bound to take order on the subject. It is THE CHURCH that is responsible for their establishment and maintenance. And if any of her members, or adherents, when called upon, will not contribute their just portion of aid for this purpose, the Head of the church will require it at their hands. Professing christians! look upon the alarming necessities of the church; upon destitute frontier settlements; upon several hundred vacant congregations, earnestly desiring spiritual teachers, but unable to obtain them. Look upon the growing difficulty, with which the most eligible and attractive situations in the church are supplied; and then say whether those who still remain idle can be innocent? Innocent! Their guilt will be greater and more dreadful than can be described. Come, then, brethren, bumbled by the past, and animated by the future, rouse from your lethargy, and begin to act in earnest! Your Master requires it of you! The aspect of the times requires it of you! The cries of the neglected and tide perishing require it of you! Your own

[ 54]

privileges and blessings require it of you! Yes, ye who call yourselves Christians! If you love the church to which you profess to belong: if you possess a single spark of the spirit Of allegiance to her Divine Head and Lord: nay, if you desire not a famine of the word of life; if you desire not the heaviest spiritual judgments to rest upon you, then come forward, and act, as well as speak, like friends of the Redeemer’s kingdom. Come forward, and give your influence, your substance, and your prayers, for the help of the Lord against the mighty,*

* Judges v. 23,

37. AAA39 1812 Phillip Milledoler Charge.

A. Alexander Inaugural .

Princeton Seminary

THE

SERMON,

DELIVERED AT

 

 

THE INAUGURATION

OF THE

 

 

REV. ARCHIBALD ALEXANDER, D. D.

AS PROFESSOR OF DIDACTIC AND POLEMIC THEOLOGY,

IN THE

 

THEOLOGICAL SEMINARY OF THE PRESBYTERIAN CHURCH,

THE UNITED STATES OF AMERICA.

TO WHICH ARE ADDED, THE

 

 

PROFESSOR’S INAUGURAL ADDRESS.

AND

THE CHARGE

TO

THE PROFESSOR AND STUDENTS.

 

PUBLISHED BY ORDER OF THE BOARD OF DIRECTORS

NEW-YORK:

PUBLISHED BY WHITING AND WATSON, THEOLOGICAL AND

CLASSICAL BOOKSELLERS, NO. 96, BROADWAY.

J. SEYMOUR, printer.

1812.

 This document was scanned from an original printing.

 

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 April 3, 2003.

Philip Milledoler, D.D., ( b. 1775, d. 1852), Graduated Columbia, 1793, was a pastor in Dutch Reformed and Presbyterian churches in Philadelphia, and New York. He was professor of theology at the Dutch Reformed Seminary (New Brunswick, N.J.) and concurrent with that, served as President, Rutgers College, (1825-40.) Source: Concise Dictionary of American Biography. Charles Scribner's Sons. 1977.

Milledoler served as Moderator, General Assembly, Presbyterian Church in America, (1808)

This transcript is the third part of the published installation service given at Princeton for Archibald Alexander as Professor of Didactic and Polemic Theology in the newly formed Seminary at Princeton. Dr. Samuel Miller's Inauguration Sermon, And Dr. Alexander's Inaugural Address will appear at http://willisoncenter.com/ ( The Princeton Page link) as separate files.

Willison ed.

Page nunbers in the original are shown in brackets as : [ 3 ]

The following begins the original text:

Extract from the minutes of the Board of Directors of the Theological Seminary of the Presbyterian Church, at

Princeton, August 12th, 1812.

 

THE Directors of the Theological Seminary, desirous of making known to the christian public the views and deigns with which the Institution under their care has been founded, and is now open for the reception of pupils; and believing that these views and designs cannot be better explained, than by the publication of the Discourses this day delivered, at the Inauguration of the first Professor:

Resolved, that the thanks of this board be given to the Directors and Professor who delivered those Discourses, and that they be requested to furnish copies for the press.

Dr. Romeyn and Mr. Zachariah Lewis were appointed a committee to superintend the printing, distribution, and sale of the impression.

A true extract,

JOHN Mc DOWELL, Sec’ry..

 

CHARGE,

TO

THE PROFESSOR,

AND

 

 

 

STUDENTS OF DIVINITY.

 

BY

PHILIP MLLLEDOLER D. D.

CHARGE, &c.

Reverend and dear Brother,

THE engagements you have formed this day, are peculiarly solemn and affecting. The charge devolving on the Pastor of a congregation, in entering upon the duties of his office, is deeply interesting, but not so interesting as yours. You are not called by a particular branch of our church to minister in holy things, but by her highest ecclesiastical judicatory, to superintend the education of her sons. Under the direction, we trust, of the great Head of the Church, you have been invited to train up for her service, bands of intelligent, intrepid, and faithful champions of the cross. The characters you are to form for active service, are the flower of our youth; young men from whose lips, at some future, and not far distant period, multitudes of souls may receive instruction; who may be destined to fill the chairs of teachers and professors in our schools, and on whose fidelity, under God, may depend the future peace and prosperity of the church, and the salvation of thousands, perhaps millions, yet unborn.

Suffer me, under these circumstances, to give a brief exhibition of the views of the general assembly in founding this institution, and to point out some duties incumbent on you, in the accomplishment of those views. The assembly, in founding

[ 108 ]

this school, are desirous of securing and perpetuating to the church, a learned, orthodox, pious, and evangelical Ministry.

We want a learned Ministry.

Whatever mischief has been done to the world by philosophy, falsely so called, we are persuaded that true learning has never injured the church, and never will. Such is the harmony subsisting between the works and word of God, that discoveries in the former will never cease to promote our regard for the latter. It has been said, that ignorance is the mother of devotion; that aphorism we utterly and indignantly reject. To instruct others, and especially in divine things, men must first be instructed themselves. On this principle God himself has acted from the beginning of the world to the present day. In former ages, he himself spake directly to the prophets. The messages they delivered were formed under the immediate influence of his grace, and the inspiration of his Spirit. " For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost*."

At the entrance of our Saviour upon his Ministry, he chose twelve disciples. These were prepared by himself for their work, and that too especially

* 2 Pet. I. 21.

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in the first instance by a regular course of instruction and discipline. It was after that course of instruction, and not before, that they were sent out to evangelize the world. Of completing the designs of God toward our race, in their day, these servants of Christ had no expectation. Their number was small, their lives precarious, the opposition they met with, powerful and constant; and their influence confined to regions which, however extensive in themselves, were yet smal1 when compared to the whole world. They were therefore solicitous to provide for the future wants of the church, and took immediate steps for transmitting their power and authority to others. Hence that charge of Paul to Timothy *: " And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also." Thus early provision was made for the supply of the church with an able and faithful ministry. Beside the instruction they had received from their Lord, the Apostles and their immediate successors were qualified in a miraculous manner for their work.—They were endowed with the gift of tongues. Devils fled at their rebuke; diseases, the most inveterate, were healed by a word or by a touch. They had also the power of discerning spirits †; a power which gave them no small advantage over ordinary teachers. All these gifts, from their extraordinary

* 2 Tim, 2. 2. † 1 Cor. 12. 10.

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nature, and the well known disposition of mankind, were calculated to excite curiosity, to attract attention, to draw men within the sphere of the Gospel, and to carry home, by divine grace, irresistible conviction to their understandings and hearts. They enjoyed another advantage; they were under the influence of the Spirit of God, to a degree, of which now, alas! owing to our most awful supineness, we can hardly form a conception. This influence of the Spirit gave dignity to their manners, intrepidity to their zeal, and a general character to their ministry, which commanded the admiration of both friends and foes. With such advantages, it is not to be wondered at, that they towered with eagles flight above the philosophers of their day, and outstripped in their progress all the wisdom of the sages, and all the eloquence of the schools. But the gift of tongues, with other miraculous endowments of the Holy Spirit, began gradually to disappear with the extension of the Gospel. This circumstance had a considerable influence in changing the face of the church, and especially in regard to the education of her ministers. That the scriptures might be read in the languages in which they were originally penned, or translated into the tongues of foreign nations; that young Gentile converts might become mighty in the scriptures; and that the Sons of the church might be qualified to contend for the faith once delivered to the saints, against learned and subtle adversaries

[ 110 ]

without, as well as against sectaries in her own bosom, it was soon perceived that a learned, as well as pious, ministry, was indispensably necessary. The most distinguished of the primitive fathers were advocates for a learned ministry. They well knew that learning without piety might be abused to the worst of purposes; but they were unwilling to allow that the abuse of what is good in itself, can ever detract from its intrinsic value. In this view of the subject, they were followed by the Reformers; and it is a principle which has been acted upon, and contended for, from that day to the present, by the best and purest churches in Christendom. In the careful instruction, then, of our Youth, dear Sir, for the work of the Gospel Ministry, you will neither stand upon new or untenable ground. And, assured as you may be, that you are doing the will of Christ, you may safely employ in it all the stores of your learning; all the resources of your genius, and all the powers of your soul. But whilst there can be no doubt, either of the lawfulness or expediency of such a work, it is not to be concealed, that it is a task of great labour and difficulty. To say nothing of that diversity of disposition, taste, and intellect, in students themselves, which renders the art of teaching, as well as government, so exceedingly intricate; waving also at present all observations on methods of instruction, I will venture to say, that the work itself is one of the most arduous in the world. The scriptures are a mine of inexhaustible wealth, but to be enriched

[ 112 ]

with their treasures will require close and constant application. To exhibit divine truth in a lucid and systematic manner; to show the unity of Scripture in the connexion and dependence of its parts; to make of our young men sound Biblical critics, and able casuists; to furnish them with gospel armour of proof, offensive and defensive; to give them an extensive acquaintance with Church history and government; but especially so to indoctrinate, and, if I may use the expression, leaven them with heavenly truth, that they may ever after hold, and defend it for themselves, as well as communicate it to others; is a work indeed of no small magnitude. In this work you will soon, we hope, be aided by faithful colleagues; but a large and important part of it will still rest, under God, upon yourself. To cultivate such a field as this, dear sir, will be sufficient to call forth the exerting of the most active and enterprising mind; it will therefore behoove you, notwithstanding all your present acquirements, not only to cherish the attainments you have already made, but also further to enrich your mind with the spoils of science, and to extend your inquiries into almost every department of literature, sacred and profane.

Another charge devolving upon you with peculiar weight, dear Brother, is the faithful maintenance of that system of doctrines handed down to us by our fathers, and for which in numerous instances they have sacrificed "their fortunes, their liberties,

[ 113 ]

and their lives." Strongly attached to the doctrines of the reformation contained in her standards, jealous of innovation, and anxious to transmit the truth as it is in Jesus inviolate to posterity, the Presbyterian church will expect, and permit me to add, Sir, after the signal mark of her confidence reposed in you, will have a right to expect, that her doctrines, and especially her distinguishing doctrines, will be taught in this school without adding to, or taking aught from them in any wise, or under any pretext whatsoever. It is also expected that these doctrines will be explained in terms used by her best writers from almost time immemorial, and which from long use have become familiar to, and are best understood by, her members. By observing this plan, there will be an agreement of theological terms used in the instruction of our youth, with those used in our standard books, as well as an agreement of terms used by our future licentiates and ministers, with those to which our congregations are accustomed. An object this, of no small importance to the future harmony of our churches. The Confession of Faith of the Presbyterian Church, and form of government connected with it, will be an important book in this seminary. Containing a form of sound words drawn from the lively oracles of God, and tested by experience, it has long served, and will hereafter serve, as a bond of union to the churches. As every minister in our connexion is required to subscribe this Confession, they should be well acquainted with its

[ 114 ]

contents. When adopted, it cannot be renounced without renouncing our communion; nor invaded, without a species of sacrilege. If important doctrinal errors are ever introduced into our churches, will be introduced by a gradual departure they from our standards. These should be guarded, therefore, with inviolable care. Is any man dissatisfied with them, he is not bound to receive them; and if he does receive them, he is by that very act sacredly bound to cherish and maintain them. To surrender truths deemed of minor importance is only to prepare the way for other demands, and greater sacrifices; and if first attempts are not repelled, they will soon be followed by others, till all is gone That is worth contending for. To give our young men an early acquaintance with these standards, is therefore an object of primary importance; and should they be required, during their theological course, to commit to memory the greater part, if not the whole, of our confession and book of discipline, it would be attended with incalculable advantage. It would not only give them a decided superiority over others in ecclesiastical councils, but would also tend to guard them against error, as well as to secure their attachment to the truth. Peculiarly set for the defence of the Gospel, it will be expected of you, dear brother, that you will stand as a bulwark for truth against the encroachments of error. In this respect also, the assembly have deposited in your hands a most sacred trust; and one we are persuaded, that will never be abused. With

[ 115 ]

pleasure we anticipate the period when the youth of our seminary will not only exhibit sound principles themselves, but will also be disposed, and prepared to hand them down inviolate to others.

And as it is desirable that we should have a learned and orthodox, so we also need a pious and evangelical, ministry. Whatever may be the talents of ministers, they are like, without personal piety, to be of no lasting advantage to the church; nay, such characters have often inflicted upon it deep, and almost incurable wounds. That they are utterly unfit for the sacred office, is manifest. How shall they feed the flock of Christ purchased with his blood, who have no interest in that purchase? How shall they sympathize in the sufferings of God’s people, who have no spiritual feeling? Or how shall they speak a word in season to weary and tempted souls, who themselves never felt, and therefore never mourned, under the awful pressure of their sins? Their godly hearers can be satisfied with them no longer than they shall have address enough to conceal their real characters, and they not unfrequently become the scorn even of the careless and impenitent. We hope the time is far distant, when our churches will be satisfied with mere exhibitions of learning, or eloquence, or with the substitution of dry moral lectures for the preaching of the cross. The apostle Paul was determined to know nothing among his hearers but Jesus Christ, and him crucified.

[ 116 ]

—He was convinced that nothing under heaven could exhibit the divine character in a clearer light, and that nothing had equal influence on the human mind, to control, reform, and change it into the image of God. He had fairly made the experiment, and hath taught us, both by precept and example, that the true ministry of reconciliation must be pious and evangelical.. In preparing such a Ministry for the church, it is desirable that such, and such only, should be sent forward to the school as are hopefully pious. What remains to the professors of the institution, is continually to insist upon the necessity of it, to cultivate it where it exists, by precept and example; to honour it with marked respect, and in every instance in which they shall be satisfied of the want of it in any pupil, to take effectual steps to prevent his entrance upon an office, for which in such case he is so evidently disqualified.

Thus, reverend and dear brother, I have endeavoured to mark out your glorious work, and have ventured a few thoughts on the best means of its accomplishment. We want a learned, orthodox, pious, and evangelical ministry. To such, and such only, can we confidently and comfortably commit the affairs of the church; and to leave another ministry in it, if we ourselves are faithful, would plant thorns in our dying pillows. As no greater curse can fall upon a people than to commit its spiritual interests into the hands of weak and unskillful, but

[ 117 ]

especially of unprincipled, men; so, on the other band, we are persuaded that an able and faithful ministry, is one of the most distinguished blessings to the world. Its influence in the church must be obvious to all; and its benign influence on our schools, as well as on the general good order and happiness of society, will be denied only by the thoughtless, or the profligate. This seminary then, even in its infant state, is an object of public interest; an object not only calculated to call forth the good wishes of our own church, but of the church at large, and even of the nation. Though its origin be small, the voice of its sons, we trust, will one day be heard to advantage from one extreme of these United States to the other; nay, the time may not be far distant, when they will vie with their transatlantic brethren, in carrying the lamp of eternal truth, and planting the standard of the cross, on the remotest shores of heathen lands. The blessings that flow from such a ministry, are not blessings of a day, of a year, or even of an age. These, men will in due time transmit their knowledge and authority to others, and these again to their successors, to the final conflagration of the globe. In this view of the subject, Reverend Sir, you will feel a weight of responsibility upon you sufficient to bow the shoulders of an angel. The infant state of the institution will add to that weight. The General Assembly have stamped it with grand and impressive features, but they have only drawn the great outlines of its character. Much yet remains

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to be done. The perfection of their plan will be the result of time and experience, and will greatly depend on the wisdom and diligence of their professors. In all this work, dear brother, you will have the eyes of God, of angels, and of men, upon you; but you enter upon it with great encouragement. You may promise yourself the good wishes and. prayers of the whole church of God. You may also promise yourself the cordial co-operation of your brethren in the Lord. In their personal friendship, as well as interest in the work, you will find pledges of future consolation and support. But above all, you may promise yourself, if faithful, the constant blessing of the great Head of the church: there lies your strength, your wisdom, your every qualification for the work. The promise, "Lo, I am with you always," has never been forgotten by him, and never will. I have only to add a wish that when the book shall be opened that records the transactions of this day, that you may have cause to rejoice in them for ever.

Permit me, also, young gentlemen, on this solemn occasion, to address myself to you. You will have the honour of being the first whose names are enrolled in the register of this Seminary. They will stand, we hope, at the head of a host of worthies, whose future labours shall bless the church of God, and do honour to their country. As you are first in order of time, so we pray, that you may be numbered with the first, in devotion to God, and

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usefulness to mankind. The studies in which you will be engaged, are not only delightful, to the pious mind, but arc also calculated to enlarge your souls; to ennoble and transform them into the very image of God. The privilege you will enjoy, of consecrating your time to the study of the scriptures, and your persons to the service of Christ, is too great for expression. You are now, young gentlemen, to lay the foundation of your future character and usefulness in life; and, in some measure at least, as connected with it, of your future and eternal felicity. Permit me then to urge, with all possible earnestness, a diligent improvement of time and opportunities afforded you in the good providence of God. Your stay in this seminary may seem long in prospect, but it is really short; short in itself, and especially so, when compared with the work you have to do. Observe the plan of education marked out by the Assembly, and you will see at once, that the most diligent application will barely suffice, to give you, not to say a perfect, but even a competent knowledge of the subjects it embraces.

If any suppose that occasional application, or superficial reading, will constitute an eminent divine, they are exceedingly mistaken. In searching after, illustrating, or defending truth, the whole circle of the sciences may be pressed into the service of Christ. The study of the scriptures, especially in their original languages, is a work of time, as well

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as of deep research. To obtain an accurate knowledge of scripture types, prophecies, and doctrines to be acquainted with the sophistry of enemies, and qualified to expose it; to be well informed in church history and government; and to acquire facility in collecting, judgment in arranging, and gracefulness in the delivery of your thoughts, will all require time and labour.

But whilst I thus urge preparation for the altar in the acquirement of useful knowledge, let me also insist, particularly insist, on the cultivation of personal piety. As you are now to lay the foundation of solid learning, and literary eminence, so also of good character. Many eyes will be upon you, and more expected than from other young men of the same age, engaged in other pursuits. To the youth of this venerable seat of learning and the arts, you are especially called, to set examples of piety worthy of imitation. Not to speak of actions grossly derogatory to your Christian character, and the stain of which might follow you to your graves; remember, that you have in great measure passed that period of life, in which folly is extenuated by juvenile indiscretion. A short time will place you, God willing, upon the theatre of the world, under the august character of Ambassadors of Christ. Bear this in constant remembrance; and if you ever hope to fill that station with dignity to yourselves, usefulness to others, and glory to God, learn now to live by faith in the Son of God; govern your

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passions, deny yourselves, and consecrate your whole souls to the service of the Redeemer. Whatsoever things are true, just, lovely, and of good report, if there be any virtue, and if there be any praise, think on these things. Let the world take knowledge of you, that you have been with Jesus; let it appear evident to all that you have entered upon your work with due reflection, and from proper motives, and you will in no wise lose your reward.

With piety toward God, my young friends, be careful to cultivate respect for your instructors. It is the sign of an ingenuous mind, and a debt of gratitude you owe them. They will deserve well at your hands. The hero of Macedon revered his father much, but he revered his instructor more. He viewed him as a second father; as one who had formed his mind; and acknowledged a debt of gratitude he never could repay. Christian youth, in regard to their christian teachers, must not be outdone by the gratitude of a heathen.

Beloved pupils, who have commenced with me your theological course—I now resign you with pleasure into other hands, Divided between parochial duties, and the care I owed you, I have found the task of instruction difficult, and sometimes oppressive; your future teacher, unincumbered by other cares, can, and will cheerfully, devote his whole

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time to your improvement. I am happy to bear this public testimony to your former diligence and good conduct, and trust you will secure, by your future deportment, the approbation of your teachers, of the public, of your conscience, and your GOD.

40. AAA40 1812 Moses Welch Conn. Election Sermon

AN EXCELLENT SPIRIT FORMS THE CHARACTER OF A GOOD RULER.

ILLUSTRATED

IN A 

SERMON

PREACHED BEFORE THE

  

HONOURABLE GENERAL ASSEMBLY

OF THE

  

STATE OF CONNECTICUT,

 

AT THE

  

ANNIVERSARY ELECTION,

IN THE CITY OF HARTFORD, MAY 14, 1812.

  

BY MOSES C. WELCH, D. D.

PASTOR OF THE CHURCH IN NORTH-MANSFIELD.

  

HARTFORD,

PRINTED BY HUDSON AND GOODWIN.

1812.

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 3, 2005.

Moses Cook Welch, born in Mansfield, Connecticut, 22 February, 1754; died there, 21 April, 1824. He was graduated at Yale in 1772. At the opening of the Revolution he was associated with Samuel Nott in making salt-petre for the powder-supply of the army. Afterward he studied theology, and was ordained, 2 June, 1784, serving as his father's successor in the pastorate of his native place till his death. Source: Appleton's Cyclopedia of Biography available at Virtualology.com

We have provided below, pertinent quotes from Dr. Welch's far ranging discourse, in order to highlight for the modern reader crucial themes he addressed, ( nearly prophetically), and are all the more important in our day.

Excerpt 1. Pg. 14. True Patriotism defined:

"True patriotism is consistent with perfect benevolence. It, therefore, supposes desiring the good of our own country consistently, and in connection, with the interests of other nations. This is true patriotism. And this grows out of that piety which consists in supreme affection for God, and a cordial regard for our fellow sinners; which aims at the glory of Jehovah, and the increase of happiness in the rational system. This is the spirit which rulers ought to possess, however diverse from many exalted characters in this fallen world. And this, it is presumed, is the "excellent spirit" that was in Daniel." Sincerely aiming at the general good, he endeavouved to form his principles of governments and to calculate the rules of his administration, upon the perfect scale of, what we now call, christian benevolence."

Excerpt 2. Pg. 15. Good Men only are to rule:

"A public station is honorable; and it is important for the good of men that it be held in high repute. The character and conduct of public officers either raise or sink the post, in point of respectability, in the public estimation. Should judges and counsellors of state mix with the common herd of low characters ; or the representatives of a free people join indiscriminately with the vicious and profane, how it would disgrace their station! Should the chief magistrate of the state, or the first ruler of the nation, take abandoned sinners to his bosom, deride the gospel of Jesus, speak contemptuously of the son of God, and revel in a black catalogue of crimes, how debasing to the office!

But a different course does honor to a public post. When men in office act with a dignified deportment, manifesting a disposition to honor God, and promote the religion of the bible, it does honor to them as rulers, and adds dignity and respectability to the office. When to this they join such a line of conduct as promotes the good of men, and increases the happiness of those over whom they rule ; they appear well in view of the virtuous part of the community, and command the respect, even of the disorderly and profane."

Excerpt 3. Pg. 17. Rulers to give account before Jehovah's judgement tribunal.

"The man of an excellent spirit is possessed of more noble views, and influenced by vastly different motives. He is, continually, under the influence of a solemn view of accountability. Sensible of the divine omniscience, he believes that all his secret designs, as well as public actions, are open to the view of God. He knows the day is fast approaching when God will bring every work into judgment, with every secret thing. He looks to the solemn period when rulers and subjects will stand on a level at the bar of JEHOVAH, and receive the reward of their deeds. In view of that solemn day, and awful process, he acts in public and private life; and, as a friend to God and man, performs, faithfully, the duties of his station. To secure fidelity to the public interest, faithful men who fear God and hate covetousness, are to be appointed to office. As Daniel was eminently such a character, so his promotion was highly proper."

Excerpt 4. Pg. 18 : Rulers to serve public interests, not "secret".

"Strangers to the delusive arts of intrigue and duplicity, which under a cloud of mystery envelope public measures in total darkness; they have neither needed the aid of " secret service money," nor lavished thousands of the public treasure upon worthless tools to accomplish party designs, or bring about selfish ends."

Excerpt 5. Pg. 20 : Rulers are a " terror to evil doers, and a strong support for those who do well:

"Rulers may do much to encourage morality and religion in society. If the public officer be virtuous, fear God, and sacredly regard divine institutions ;— if he be a man of prayer, and eminent for practical godliness, he does not bear the sword in vain. He is a terror to evil doers, and encourages men to do well. The benefit of his administration, in a moral view, is incalculable."

Excerpt 6. Pp. 22- 23: Atheist rulers bring fatal consequences to their people.

"It is almost as fatal to the morals of a country as to establish iniquity by law. There have been attempts to persuade the good citizens of this country that incorrect moral sentiments, or vicious characters, are no bar to the first offices. It has been said with great assurance, and as much impudence, that sentiment and moral character form no part of the qualities of a civil ruler ;—that a man may be a wise statesman, and a good ruler, who worships any God, or no God. This idea, the child of Satan, by the infamous prostitute impiety, has too far obtained credit, and the evil is now visible. Infidelity [ So called "Enlightenment" Deism/Atheism, Willison Ed. ] is countenanced, iniquity hath increased, the accursed demon of discord stalks, in triumph, through the land, and our country is driven to her wits end. The morals of a country cannot be endangered by any thing more than the promotion of unprincipled and vicious men. A nation of infidels, or who give up their country to the government of infidels, never did, never can, prosper."

Excerpt 7. PG. 30. Civil rights only secure in a Biblical philosophy of life.

"While the good people of the state are sensible of their invaluable privileges, may they have wisdom and firmness to defend them. May they, above all, and first of all, choose the fear of God, cordially embracing the gospel of his Son. While such a course will afford them the best security for the continuance of their civil rights, it will present a safe barrier against the terrors of death, and prepare them for the beatific joys of saints and angels above."

 The following begins the original text:

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a General Assembly of the State of Connecticut, holden at Hartford in said State, on the second Thursday of May, in the year of our Lord one thousand eight hundred and twelve.

ORDERED, That the Honourable CALVIN GODDARD, and Mr. ROGER WALDO, present the thanks of this Assembly to the Rev. MOSES C. WELCH, D. D. for his sermon, preached at the Anniversary Election on the 14th day of May instant, and request a copy thereof, that it may be printed.

A true copy of record,

Examined by

THOMAS DAY. Secretary

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ELECTION SERMON.

DANIEL vi. 3.

Then this Daniel was preferred above the presidents and princes because an excellent spirit was in him ; and the King thought to set him over the whole realm.

 

DURING the Babylonish captivity, l³elslsazzar, a descendant and successor of Nebuchadnezzar, commanded that Daniel should be clothed in scarlet, with a chain of gold about his neck, and be proclaimed the third ruler in the kingdom. This honor was conferred on him because he interpreted the hand writing upon the wall of the palace, which pointed out the king’s overthrow, and that the kingdom should be transferred to the Medes and Persians.

When Darius the Median came to the throne, he appointed over the kingdom an hundred and twenty princes to superintend the public concerns. Three presidents were appointed over this number of princes; one of whom was considered as possessing supereminent talents, and was clothed with superior authority. This honor was conferred on Daniel. Though one of the children of the captivity, and a despised Jew, he was honored as prime

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minister of state, and chief magistrate under the grand monarch of the Medo-Persian empire. He was thus honored because an excellent spirit was in him.

Daniel in his natural state was like other men. Aside from special grace, and the supernatural agency of the divine Spirit, he was, like other men, "far from righteousness," a stranger to God, and totally destitute of moral goodness. But as God prepares men for the post he designs they shall occupy, so Daniel was eminently qualified for his dignified station. He was furnished with natural and acquired talents, well suited to the elevated rank to which the providence of God raised him. Possessing an excellent spirit, he was appointed to the highest office within the king’s power to bestow upon him.

It will not, it is presumed, on this very interesting occasion, appear either improper or untimely, to consider, and bring into view, some things implied in the excellent spirit of Daniel; and then to offer a few reasons why this rendered his promotion to office highly suitable.

I. I am to consider some things implied in the excellent spirit that was in Daniel.

It is obvious, in the first place, that he was a man of great natural wisdom and understanding.

From the history of Daniel it is exceedingly evident that he had a strong, discerning mind, and an uncommonly sound judgment. The God of nature formed him for public life, and designed he should fill important stations, in a civil capacity, as well as in the church. He

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furnished him, therefore, with such a cast of mind, and all that natural discernment, and strength of judgment, suited to the station to which he was appointed in the divine plan.

Men are sometimes put into office who have not the requisite talents. Such men are an injury to the public interest, and their administration brings a blot upon themselves. The hand and providence of God, however, must be acknowledged in the exaltation of such men. The Lord has the same right to punish a people by a bad ruler, as by a tempest, an earthquake, or a pestilence. And this is often done in the course of his righteous government over the nations. He dealeth in this manner, "that the living may know that the most high ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men."* But when God designs a man shall act well in a high station he always gives him the necessary qualifications. Hence Daniel was liberally furnished with talents well suited to the dignified station he was to fill, in the empire under Darius. The Lord gave him strong powers of mind, equal, or superior, to any in that age of the world. No man among the captive Jews, nor among all the subjects of the Medo-Persian monarch, could be found, in the estimation of Darius, equal to Daniel.

We may further observe, that, with a strong mind, and sound judgment, Daniel possessed extensive information.

He probably enjoyed the means of cultivating and improving his natural talents, in early life, to a

* Dan. iv. 17.

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superior to his contemporaries in general. We may rationally conclude he went into Babylon with a greater stock of information than was common to the youth of that age and nation. Hence we find his name first on the list of those who were noticed by the officer of Nebuchadnezzar, when seeking for the most able and promising young men to stand before the king. And he was designated, with three others, as the most suitable to learn the Chaldean language, and he instructed in all the science of that country.* Devoted to study, and instructed by the most able teachers, at the end of three years they were presented to the king, and were found, in all matters of wisdom and understanding, ten times better than all the magicians and astrologers in the realm. †

God can, if he please, give men, in an extraordinary manner, as much knowledge as the human mind is capable of receiving. But it is usual to obtain it by a regular course of study. Though Daniel had the extraordinary teachings of the holy Spirit, yet he gained a fund of knowledge by those means which he enjoyed, under the ablest instructors. In this way he was possessed of uncommon, extensive, and most useful information. He had an excellent spirit of wisdom and knowledge.

He possessed, moreover, in a true sense, the fear of God. Persons are said to fear God who are totally destitute of religion. Even the fallen spirits of darkness, who are doomed to everlasting woe "believe and tremble." ‡ Wicked men often tremble in view of that ceaseless torment which will be the portion of the ungodly. Believing that such characters must " drink of the wine of

* Dan i. 3,4,5,6. †Dan. i. 20 ‡ James ii, 19.

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the wrath of God,"* they fear and tremble. They fear the justice of God while they hate his character. But the excellent spirit of Daniel produced a fear different both in its nature and effects. As a friend of God, and having an heart warmed with divine love, he feared to dishonor his name, wound his cause, or, in any sense, offend him, he feared God as a dutiful and affectionate child fears a kind, indulgent father. The honor of Jehovah lay near his heart, and a sincere affection for his amiable and most excellent character, influenced him in the various actions of life. The divine law was beautiful in his view, and it was the desire of his whole soul to obey it in all its demands. He had an excellent spirit of the love and fear of God.

This excellent spirit consisted also, in a sacred regard to the public institutions of religion.

We may conclude, without any doubt, that a man so completely under the influence of love to God, will pay a sacred regard to those public religious institutions which are established by divine authority. Such a man, whether in public or private life, will, unquestionably, regard the sabbath as a divine institution, He will not, on the sabbath, pursue any secular business, nor indulge himself in the pleasures and common amusements of life. As the sabbath is holy by the authority of God, and consecrated to spiritual concerns, so he will lay aside all his secular business, and observe the day with that decent attention and solemn reverence which the nature of the institution requires. From a view of the character of Daniel we conclude, without any doubt, that he observed

*Rev, xiv. 10

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the sabbath as a day to be devoted to God, and consecrated to the concerns of the soul.

The excellent spirit of this public officer would induce him, also, to attend the social worship of God on the sabbath. From the remotest ages, to which our information extends, God’s people have, universally practised religious worship, in a social manner, on the sabbath. This practice has been sanctioned as well by Jesus the founder of Christianity, as by the most worthy part of mankind from the earliest ages of time. And may we suppose it was neglected by Daniel? Did he think it beneath his dignity to meet with God’s people for worship? Did he view the social duties of religion unworthy of the notice of rulers, and beneath the dignity of men in high life? Alas ! "great men are not always wise !" But this great man was wise both for time and eternity. He never looked down upon the social worship of Jehovah, nor treated the public institutions of religion with a sarcastic sneer. He was, indeed, greatly delighted in the worship of God, and thought himself highly honored when admitted to intimate communion with the most High. He never, in his own view, appeared in a more dignified attitude than when bowing, with fellow saints, before the sacred altar, and offering a solemn sacrifice to God.

Again: The excellent spirit of Daniel induced him to perform, statedly, the duties of private devotion. Such is human depravity that men often observe the public institutions of religion from bad motives. And they as often swim with the tide. When the current of public opinion is in favor of divine institutions they will treat religion with decency, externally regard the sabbath, and

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attend the social worship of God; especially when abroad on public business, though total strangers to piety of heart. Such men, for the most part, entirely neglect the exercises of private devotion. The religious duties of the family and closet, by men of the world, are not considered of any great importance. Strangers to piety have no intercourse with heaven. Though in peculiar distress, or under the pressure of some alarming providence, they may for a season maintain a form of private devotion, they do not hold out. It soon becomes a burdensome business, and the language of the heart is, " What profit shall we have if we pray unto him ?" God has no share in their affections, and is not, with any sense of obligation, in all their thoughts.

Daniel was a different character. He was, eminently, a man of prayer. A friend to God, and enraptured by intercourse with heaven, he performed the duties of private devotion from a principle of real affection for the object of worship, and a cordial delight in duty. His enemies knew his character. They agreed, with one voice, that no accusation could be supported against him except in things "concerning the law of his God." With this view of Daniel they persuaded the king to pass a royal statute that whosoever should ask a petition of any God, or man, save of the king, for thirty days, should be cast into the den of lions. But did Daniel regard the prohibition? Did the awful penalty appal him? He feared the Lord. He knew his God, and not man was to be worshipped and obeyed. He could not be deterred from time service of God by the most powerful opposition; even by these awfully terrific threats. He persevered in a religious course, and statedly performed his devotional

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duties, in the very face or this regal mandate, and the enmity of those numerous and watchful sycophants of the Persian court. An excellent spirit was in him.

Further: he was a man of a courageous, intrepid spirit.

True courage consists in feeling a sense of danger, and at the same time possessing a steady, unshaken mind. The man of true courage is cool and collected in the midst of danger. When compassed with the most pressing difficulties, with liberty, and even life at hazard, he keeps his eye on the duties of his post, and steadily follows the calls of providence.

This courage may be constitutional, the offspring of a natural fortitude of mind; or it may spring from a firm reliance on God, and a religious confidence in his divine protection. Daniel, unqestionably, had both. Can we doubt this when we see him, with the full prospect of being cast into the den of the most terrible of all beasts, opposing time king’s decree, and upon his knees before God in prayer, three times a day? The natural and religious fortitude of Daniel prepared him to meet, with a steady mind, all the clamors of his enemies, with their malicious attacks upon his reputation and life. He was thus enabled to prosecute the duties of his post, and render honor to his God, even at the risk of life itself. What an excellent trait this [ is ] in the character of a public officer? How peculiarly needed in the evil day of turmoil and confusion? When the reputation of the faithful servant of the public is maliciously assailed, and his character stabbed by the venomous tongue of slander, what so

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necessary and useful as the fortitude, the wisdom, the piety of Daniel?

I may not forget to observe that "an excellent spirit was in him," as he had an ardent desire to promote the general good. He did not seek the good of a single friend, or a few favored individuals, to the exclusion of all the rest of the community. Nor did he aim at the interest of one particular nation, to the injury of others. A man of Daniel’s natural talents and religious attainments would not, so far, deviate from the rules of benevolence and good policy.

Iniquity will never be transformed to righteousness by royal authority; nor the nature of benevolence and selfishness assimilated by the power of rulers. Crowned beads and dignified officers, who are, often, no better than royal cut-throats, and exalted robbers, get to themselves great renown by those deeds which would send a private individual to the state prison for life, or consign him to the hand of the executioner.

What some consider as true patriotism is the very essence of selfishness. Individuals have rights which may never be infringed for the benefit of other individuals. Towns and states have rights peculiar to them as such, and these may not he invaded. There are, also, national as well as individual rights, which are to be sacredly regarded. It is wrong in the nature of things, and therefore a moral evil, to invade the rights of one nation for the benefit of another. A nation of untutored savages are no more to be molested in their natural rights, than a people in the highest state of civilization.

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True patriotism is consistent with perfect benevolence. It, therefore, supposes desiring the good of our own country consistently, and in connection, with the interests of other nations. This is true patriotism. And this grows out of that piety which consists in supreme affection for God, and a cordial regard for our fellow sinners; which aims at the glory of Jehovah, and the increase of happiness in the rational system. This is the spirit which rulers ought to possess, however diverse from many exalted characters in this fallen world. And this, it is presumed, is the "excellent spirit" that was in Daniel. Sincerely aiming at the general good, he endeavouved to form his principles of governments and to calculate the rules of his administration, upon the perfect scale of, what we now call, christian benevolence.

To do to others as we would that they should do to us is a perfect rule; and it is as binding on nations as individuals. This is that righteousness which dignifies and exalteth a nation; while the contrary is a part of that debasing sin which is a reproach to any people. Such as make war and shed blood either to gratify human passions, or to extend empire, imitate the Alexanders, the Neroes, the Napoleons of this ungodly world, more than those benevolent rulers who possess the "excellent spirit" of Daniel.

I am now,

II. To offer some reasons why this excellent spirit of Daniel rendered his promotion to office highly suitable.

Of the many reasons which might be offered we notice the following.

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In the first place, a man of such a spirit would be likely to honor his post.

A public station is honorable; and it is important for the good of men that it be held in high repute. The character and conduct of public officers either raise or sink the post, in point of respectability, in the public estimation. Should judges and counsellors of state mix with the common herd of low characters ; or the representatives of a free people join indiscriminately with the vicious and profane, how it would disgrace their station! Should the chief magistrate of the state, or the first ruler of the nation, take abandoned sinners to his bosom, deride the gospel of Jesus, speak contemptuously of the son of God, and revel in a black catalogue of crimes, how debasing to the office!

But a different course does honor to a public post. When men in office act with a dignified deportment, manifesting a disposition to honor God, and promote the religion of the bible, it does honor to them as rulers, and adds dignity and respectability to the office. When to this they join such a line of conduct as promotes the good of men, and increases the happiness of those over whom they rule ; they appear well in view of the virtuous part of the community, and command the respect, even of the disorderly and profane. It is said of Epaminondas, the Grecian philosopher and general, that he had scarcely any vice, and almost every virtue to distinguish him from the rest of mankind. And that he so behaved himself in exalted stations, as did more honor to dignities, than dignities to him. *

*Go1dsrnith’s History of Greece, Vol. 2. p. 11)

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Such a ruler was Daniel. His enemies hated him, and sought his destruction, not because there was any thing bad in his administration or character, but because they possessed the rancorous feelings of disappointed ambition. Daniel was raised above them. He possessed the highest confidence of the king, who placed him first among all his officers. And he so discharged the duties of his elevated station as to answer the raised expectations of Darius. He was so wise, just and good in his administration, that his bitter enemies ₀ould support no accusation against him. His conduct, both in a civil and religious view, was so upright, noble and dignified, as to do great honor to the station in which he was placed.

His appointment to office was highly suitable, also, because his character insured fidelity to the public interest.

Men are influenced by various motives to act well in office. A man may aim at the public interest merely on selfish principles. So long as it will secure his own popularity, and promote his private interest he will act well for the public. But in this ease there is no bond by which he is holden to perseverance in the path of righteousness. The moment the tables are turned his course is changed. Let him only feel safe as to public opinion, or have an opportunity of making his own private fortune, and the public interest is sacrificed at a blow. Such a man will, to-day, be a warm republican, blazon with zeal for universal freedom and the rights of man, swearing eternal enmity to kings and crowned heads. Tomorrow, he will throw oil the mask, grasp at power, become an emperor, reign as a despot, and struggle to bring all nations to his feet.

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The man of an excellent spirit is possessed of more noble views, and influenced by vastly different motives. He is, continually, under the influence of a solemn view of accountability. Sensible of the divine omniscience, he believes that all his secret designs, as well as public actions, are open to the view of God. He knows the day is fast approaching when God will bring every work into judgment, with every secret thing. He looks to the solemn period when rulers and subjects will stand on a level at the bar of JEHOVAH, and receive the reward of their deeds. In view of that solemn day, and awful process, he acts in public and private life; and, as a friend to God and man, performs, faithfully, the duties of his station. To secure fidelity to the public interest, faithful men who fear God and hate covetousness, are to be appointed to office. As Daniel was eminently such a character, so his promotion was highly proper.

Further. It was so because it would promote the public good.

When men of an excellent spirit hold the reins of government, the people are generally prosperous and happy. The sacred and profane history of the world will confirm this position. What nation has not prospered under the government of wise and godly men ? This was the case with Israel, most evidently, for a number of centuries. Whenever God designed their prosperity, he gave them wise and good men to rule over them. And he often punished them by the administration of some abandoned wretch ; some vicious, unfeeling, impious tyrant. How happy were God’s ancient covenant people under the administration of Solomon, Josiah, Hezekiah,

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Asa, and Nehemiah, with a long catalogue of excellent characters? And how different the picture with the dark shades drawn from the reign of Ahab, Manasseh, Jeroboam, and a group of wretches that brought misery and distress on the land and people of God !—lf we come nearer home we cannot avoid calling to mind the unexampled prosperity of our own country, under the administration of the most able statesman, and wise ruler that has lived for ages. Future generations, from the page of history, will contrast the happy state of united America, under the guidance of the immortal Washington, with our present deranged, distracted, disgraced condition. Yea, what man, with the facts before him, will not, by irresistible conviction, be compelled to acknowledge the beneficial effects of electing able and wise men to the first offices in this state?

Connecticut has moved on regularly for more than a century and an half,* and been, in a singular manner, prosperous and happy. We have had a succession of rulers, first in office, who by profession and external deportment, have feared God, and reverenced his institutions. Under their wise administration the state has prospered. No nation of men, nor can any state in the union, boast of so great prosperity and happiness for such a course of years. And we, equally, out-vie all other people in the number and extent of our privileges, both of a civil and religious nature. In the means of education, and the general diffusion of information, with the equal enjoyment of liberty among all

*The first constitution of government for Connecticut, was agreed on, and adopted, by all the free planters, convened at Hartford, January 14, 1639. Trumbull's Hist of Conn. p. 95.

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rank of people, we exceed what falls to the share of any spot on the globe. In these respects we stand unrivalled in the annals of time. And to what can this be ascribed but the blessing of God upon the labors, and faithful services, of a long list of able, wise, godly men that have ruled over this state? From the venerable and pious HAYNES* down to the late excellent, beloved and much lamented TRUMBULL, the powers of government have been exercised to general satisfaction, and, almost, without a stain. Yea, delicacy will forbid me to name, on this occasion, one of later date, who for wisdom, piety, firmness and integrity, is not exceeded by his predecessors.† Strangers to the delusive arts of intrigue and duplicity, which under a cloud of mystery envelope public measures in total darkness; they have neither needed the aid of "secret service money," nor lavished thousands of the public treasure upon worthless tools to accomplish party designs, or bring about selfish ends. Open sincerity and honorable frankness, the striking characteristics of an "excellent spirit," like the resplendent gems in the breast-plate of the Jewish high priest, have given a sparkling lustre to the counsels of Connecticut.

When we call to mind the worthies who have guided

*Governor Haynes was elected on the second Thursday in April, A. D. 1639. Trumbull’s Hist, of Conn.

†When this discourse was penned, the writer could not foresee that the worthy character alluded to in this paragraph would be present, otherwise his delicacy might not have been put to the severe test which the delivery of it may have occasioned. It was also confidently expected that the present excellent chief magistrate, for whom the writer has a high respect, would be at the head of the assembly, which is the only reason for not particularly naming governor Grizwold in the list of the first political luminaries of Connecticut.

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the public affairs of this state, we may, confidently and affectionately, recognize their administration to have been " as the light of the morning when the sun riseth, even a morning without clouds."

Once more. It was highly suitable Daniel should be appointed to office because it would promote the moral interest of the community.

The moral good of a person, or people, is as much more important than their civil or political interest, as eternity exceeds time. Time is short. The period for enjoying good, or suffering evil here, is but momentary. In this life we are fitted for a never ending existence; and men are greatly influenced in their feelings about moral things by the conduct of others. The influence of example is exceedingly great; especially the example of men high in office. Rulers may do much to encourage morality and religion in society. If the public officer be virtuous, fear God, and sacredly regard divine institutions ;— if he be a man of prayer, and eminent for practical godliness, he does not bear the sword in vain. He is a terror to evil doers, and encourages men to do well. The benefit of his administration, in a moral view, is incalculable.

The religious feelings and conduct of Daniel had a surprising and extensive influence. He persisted in worshiping the true God in the face of a most powerful opposition ; and this opened the door to a train of wonderful events.

He was cast into the den of lions, and miraculously preserved. The king was greatly affected with his wonderful deliverance, and made a decree that, throughout all

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his empire, men should every where fear and tremble before the God of Daniel. How amazing was the influence of one godly ruler ! It extended through the vast dominions of the Persian monarch. Was it not then highly suitable such a man should he exalted

In the improvement of the subject we are led to remark, in the first place, that the rulers of states and nations ought to be governed, in their administration, by christian benevolence.

Would rulers and potentates of the earth calculate their principles of government upon this perfect scale, making " righteousness the girdle of their loins, and faithfulness the girdle of their reins," war and shedding blood would universally come to an end. In this way we are to expect the introduction of that happy state of the world, so much the subject of prophecy. We are looking for the reign of righteousness and peace on earth. The scriptures point out an. approaching period when, in the figurative language of prophecy, " The wolf shall dwell with the lamb, and the leopard shall he down with the kid; and the calf, and the young lion, and the fatling together, and a little child shall lead them." When the "root of Jesse shall stand as an ensign of the people, and his rest shall be glorious," wars will come to an cud, the world be filled with the knowledge and love of God, and the peaceful reign of Christ extend over the whole earth.

This happy state of the world will not supersede the necessity of rulers. There is subordination among the glorious inhabitants of heaven ; and this will exist in the most perfect state of society on earth. God will, probably

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lily, introduce this happy state of the world by inclining the people, universally, to promote godly men to office. Such characters will make christian benevolence the rule of their administration, and so peace will prevail through the world. In this way kings will become nursing fathers, and queens nursing mothers. At that period demagogues and tyrants will either be converted to thc feelings of the humble followers of Jesus, or be sent to that place where there will be full scope for their selfish, turbulent, aspiring dispositions, under their prime leader, the first apostate, to all eternity.

2. The subject leads to remark that the public interest is greatly endangered by the promotion of bad men. It is an aphorism of eternal truth that " The wicked walk on every side, when the vilest men are exalted.* Under the administration of unprincipled, vicious men, the enemies of God will hold up their heads, and become bold in sin. Having the countenance of great names they feel easy in crimes that debase human nature, and expose them to the wrath of God forever. Man has a natural inclination to sin, and is, in many instances, deterred from it only by the dread of public odium. Let this dread be removed by the example of great men in office, and iniquity is committed with greediness. It is almost as fatal to the morals of a country as to establish iniquity by law. There have been attempts to persuade the good citizens of this country that incorrect moral sentiments, or vicious characters, are no bar to the first offices. It has been said with great assurance, and as much impudence, that sentiment and moral character form no part of the qualities of a civil ruler ;—that a man may be

*Psalm xii . 8

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a wise statesman, and a good ruler, who worships any God, or no God. This idea, the child of Satan, by the infamous prostitute impiety, has too far obtained credit, and the evil is now visible. Infidelity is countenanced, iniquity hath increased, the accursed demon of discord stalks, in triumph, through the land, and our country is driven to her wits end. The morals of a country cannot be endangered by any thing more than the promotion of unprincipled and vicious men. A nation of infidels, or who give up their country to the government of infidels, never did, never can, prosper.

It is of incalculable importance to guard the principles, and secure the morals of our youth. Were the system of education suited to the feelings of such as wish to encourage infidelity and licentiousness, a few revolving seasons would produce a total change in the moral complexion of this state. Too much caution cannot be used to guard the rising hope of our land against those demoralizing principles that have buried in ruins the liberties of other countries. The fairest portion of Europe is now held up, as a beacon, to warn us of our danger. [ The French Revolution, and its consequent bloodbath engulfing Europe are the subject, Willison Ed. ] If we are ever caught, completely in the vortex, we shall be hurried down into the great deep of political and moral wretchedness ; for we shall then have men to rule over us who have the "teeth of a lion, and the cheek-teeth of a great lion !"

When the sentiment becomes general that infidels and debauchees are as good characters to rule over men as virtuous believers in Jesus, we may bid farewell to liberty, and our highly valued privileges. We may then cry with tears of lamentation, 0 Connecticut, hasdt

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thou known, even thou, in this thy day, the things that belong unto tly prosperity ! but now they are hid from thine eyes / For an Ichabod [ the Glory has departed, Willison Ed. ] will, certainly, be inscribed upon the fair inheritance transmitted by our worthy, departed ancestors. Of such rulers every good and well informed citizen will say, 0 my soul, came not thou into their secrets; unto that assembly, mine honor, be not thou united !

3. The subject presents a serious idea respecting the subordinate civil officers of the state. Is it not vastly important that men of an excellent spirit should fill those offices? Much depends, let the speaker modestly observe, upon the execution of the salutary laws of the state. If no notice be taken of the open violation of law it sinks thc dignity of authority, detracts from the importance and solemnity of an oath, and paralyzes the arm of government. We depend on the ministers of justice not only to protect us in the quiet enjoyment of our civil rights, but to encourage the moral interest of the state. And how can this be done while the penal statutes are not put in force? Solomon pertinently observes, "Because sentence against an evil work is not executed speedily; therefore the heart of the sons of men is fully set in them to do evil.*

As a mark of public indignation, and a terror to men, certain crimes are to be corrected by force of law. By this criminals may be reformed, and their families saved from wretchedness and woe. Were the laws against tipling houses and drunkenness rigidly executed, how many miserable wretches might be saved from perdition ; how many wives from unspeakable distress ; and what

* Ecclesiastes viii. 11

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great numbers of miserable children from hunger and rags I—Was every instance of open profanity punished to the extent of law, our ears would not, so often, be offended by the sacrilegious abuse of the awful name of JEHOVAH.—Were exertions made by the united force of the civil powers to suppress the growing violation of God’s holy day, we should not, every sabbath, be disturbed by the noise of travelling, on common business, or for the purpose of amusement. Yea, we should not, as is common, see men laboring in the field, on the Lord’s day. Let the speaker unite his feeble voice, with the loud cry of many, from various parts of our land, for some vigorous exertions to check the growing evil. Let not practical godliness, by consent of authority, he driven from our country. Oh, let not our children be taught to forget the sabbath, when we are in the dust! The correction of these evils depends much on the fidelity of the ministers of justice.

Let me, furthermore, observe with great deference to the constituted authorities of the State, that legislators have, in our subject, a noble pattern for imitation.

Daniel was elevated to office "because an excellent spirit was in him." The character of that man of God affords to the chief magistrate, and legislative authority of every grade, a most excellent example. They are to seek the public good by enacting salutary laws, and appointing faithful men to execute them. While they guard and support our literary institutions, encourage the means of education for children, and take effectual measures to suppress vice, and secure the morals of the rising generation; they are eminently promoting the political

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and moral interest of the state. By a cordial affection for the founder of Christianity, with an open defence, and practical support of his holy religion, they become the "ministers of God for good unto the people." Like Daniel they love the true God, and like him will risk every thing for his honor.—This may excite the opposition of turbulent spirits, and produce vollies of slander from them that have "not known the way of peace." If the whole force of a numerous herd of evil counsellors was brought into action against such an "excellent spirit" as Daniel, can faithful men escape? The loud "hosanna to the son of David," sounding from the multitude, when Jesus entered Jerusalem, was soon changed to the cry of " away with him from the earth—let him be crucified." The shafts of malice have ever been thrown at the faithful. But they rarely make a deep wound. The great mind looks down with a dignified indifference, and says with an Apostle, None of these things more me. Under trials of this kind there is nothing will so animate and support the faithful servants of the pub. he as a consciousness of integrity towards God, and fidelity to the public interest. Neither cast down by the obloquy of invidious tongues, nor elated by the praises of flattering sycophants, they may enjoy the sweets of a peaceful conscience, and joyfully expect the final approbation of a merciful God. While such a course will render them eminently useful, it will give them peace in the hour of serious reflection, console them at the approach of dissolution, insure them acquittance at the final judgment, and exalt them to the state of "kings and priests unto GOD and the LAMB."

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Relying on the candor and patience of this respectable assembly, I observe further, that the ministers of religion are seriously reminded of the obligation to fidelity in the duties of their office. Influenced by the" excellent spirit" of Daniel we are to aim at the honor of God, and the good of our fellow men. To answer these important ends we are to enforce the doctrines of the cross, and persuade men to become reconciled to God. It is a high recommendation of the religion we preach, that such as cordially embrace it become good members of society. The best citizens in every country, where the banner of the cross has been displayed, are those who cordially embrace the religion of Jesus. This holy religion transforms the prowling wolf to an inoffensive lamb, and changes the ravening leopard to a gentle kid.—Wherever Christianity has prevailed it has always ameliorated the state of society. The most barbarous and savage customs have been exchanged for the peaceful habits of piety and love. Instead of the barbarity of the untutored savage we find the kind hospitality of the good Samaritan. While this wipes away the scandal of the cross, it highly commends the religion of’ the lowly Jesus. And it shows the excellency and importance of those institutions for spreading the knowledge of Christianity, and the dissemination of the word of God, which the faithful ministers of the gospel in all christian countries encourage and support. How benevolent, how godlike, to put the word of life into the hands of the poor, and extend the religion of Christ even to foreign climes! And how animating the idea that the "sun of righteousness" is about to arise upon the heathen world," with healing in his wings," and with divine light overspread the dark regions of the globe! The morning star has actually risen. Light springs up in the east, and

[ 28 ]

the long expected day is ushering in. Many of our fellow-servants begin to "run to and fro" to carry the glad tidings of salvation to the perishing heathen. Christian knowledge is overspreading the pagan world, and multitudes are bowing to Jesus in those places that have been eminently "the habitations of cruelty."

Instead of disturbers of the public peace, then, and "those that have turned the world upside down,"* as the enemies of the cross invidiously represent us, we are the highly favored instruments of’ great good to our fellow-sinners. The sum of our teaching is that men must fear God, love Jesus and one another, obey rulers, and seek the good of civil society. While, therefore, we are teaching men to be good citizens, we are leading them to comfort and peace on earth, and eternal blessedness in heaven. This may support us under all the burdens of the way. We shall reap in due time if we faint not.

This anniversary points us to the close of our ministry. How short the period since we were assembled in this house on a similar occasion! We are borne, imperceptibly, down the stream of life. How many of our fellow citizens who were here one year ago will be here no more! The end of our labors approaches with unabating—yea, I had almost said, with increased rapidity. The death of live of our fellow-servants the year past, calls us to keep in mind the account we must render of our stewardship. †

* Acts xvii. 6.

† Rev. Noah Williston, of West-Haven, AEtat. 85.

Rev. Joel Bordwell, of Kent, AEtat. 80.

Rev. Cyprian Strong, D. D. of Chatham, AEtat. 67.

Rev. John Gurley, of Exeter, in Lebanon, AEtat-. 64.

Rev. David Huntington, Lyme, AEtat. 70.

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They have finished their course, and are gone, we hope, from long and eminent usefulness, to the rewards of the faithful. A loud call this to increased fidelity in the service of our master. And to this there are many and powerful motives. The honor of the glorious Redeemer— the good of civil society—the salvation of immortal souls, and a bright crown of glory to ourselves :—These are motives to diligence and fidelity in the work assigned us. Though briars and thorns may be in our path, yet if we run well we shall obtain the prize. The devil may possibly cast some of us into prison, and we may have tribulation ten days, yet "He that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks," hath said," Be thou faithful unto death, and I will give thee a crown of life."*

Finally. The citizens, at large, may draw instruction from our subject. If such be the character of a good ruler, and so important the benefits of his administration, then a wise people will feel their dependence upon God for good rulers. And in electing to office they will be influenced by the fear of God, and a regard to the public interest. By a wise election of good and faithful men to the first offices, we have been, hitherto, preserved. We hold an elevated rank in point of privileges, and have abundant cause of gratitude that we have our judges as at the first, and our counsellors as at the beginning. That Connecticut may never be destitute of men of 'an excellent spirit,’ to fill the first offices, will be the devout wish and the earnest prayer of every wise and virtuous citizen.

*Rev. ii. 10.

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While the good people of the state are sensible of their invaluable privileges, may they have wisdom and firmness to defend them. May they, above all, and first of all, choose the fear of God, cordially embracing the gospel of his Son. While such a course will afford them the best security for the continuance of their civil rights, it will present a safe barrier against the terrors of death, and prepare them for the beatific joys of saints and angels above.

Ere long, my fellow-citizens, we shall be, either suffering those horrors which are the certain consequences of immoral sentiments and corrupt manners; or, joyfully, reaping the rewards of a life devoted to God, and the good of men. Such as view these things in the light of revelation, seriously anticipate the awful solemnities of the period when GOD our SAVIOUR will come down to judge the world. In the grand assembly that will stand before the son of man we, of this congregation, shall not be indifferent spectators. We shall feel an interest in the transactions of that day vast as the infinite value of the soul; solemn as eternity! The once despised man of Nazareth, arrayed in the awful glory of the supreme God, will address those who have received the atonement by faith, and humbly served him here, with a "Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." But such as have despised his truth, and rejected the offers of life, he will doom to the regions of darkness and interminable despair.

Let us then, my fellow sinners, feel the force of these interesting realities, knowing that Now is the accepted

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time; behold now is the day, of salvation! And when the Lord Jesus shall give to every man according as his work hath been, may we, through his abounding grace, have a seat among the shining ranks in glory, and celebrate the praises of GOD OUR SAVIOR, forever and ever. AMEN.

 

38. AAA41 1813 Abiel Holmes. Gen.Washington

At a meeting of the Standing Committee of the Washington Benevolent Society at Cambridge, July 5, 1813:--

Voted---That Messrs. Josiah Moore, William Hilliard, and Jonas Wyeth jun. Be a committee to wait on the Rev. Dr. Holmes, to express the thanks of the Society for his patriotic Address, delivered before them this day, and to request a copy thereof for the press.

Attest, William Hilliard, Sect’y

Cambridge, 7 July, 1813.

Gentlemen,

If the Address, which I had the honor to deliver before the Washington Benevolent Society, s o far corresponded with their own patriotic principles and objects, as to receive their approbation, my highest wish is attained; yet, in compliance with the Vote of the Society, which you have so obligingly expressed, I send you a copy of the Address, and am,

Gentlemen,

With much regard,

Your friend and humble servant,

A Holmes

Messrs. Josiah Moore,

William Hilliard, Committee

Jonas Wyeth, jun.

https://www.angelfire.com/nh/politicalscience

ADDRESS

Twice in this temple, Fellow Citizens, have we testified our respect to the man, whose name you bear. On receiving the tidings of his death, we here mingled our tears, and sought guidance and solace from the divine being, who had taken away from us "the mighty man, and the man of war, the prudent and the ancient, the honorable man, and the counsellor. On the recommendation of Congress, we soon after assembled here, "to testify our grief for his death," and on that occasion his councel was fervently recommended. Twelve years have since elapsed; during which period, so great have been the changes, and so interesting the events, as to render a recurrence to the same character and councel useful, if not necessary. Whatever objections I may have felt and offered to a renewed discussion of either topic in this place; when it was considered, that it is highly useful to have the examples of the great and the good often exhibited, and the councels of the wise and the prudent often inculcated; when, too, it was recollected, that many have descended to the grave since the former solemnities, that we have since received a large and respectable accession of citizens, and that a new generation has risen up, which knew not WASHINGTON; it was believed to be but thepart of a good citizen, to attempt the service, which you have been pleased to assign me.

Close is the connexion between our civil and religious interests; and the same means are adapted to the defence and promotion of both. On the government of a country, whatever may e its form, these interests are, under God, essentially suspended. "Under a free, elective government, like our own, which derives its chief support from the public opinion and sentiment, it is of vital importance to have that opinion founded on intelligence, and that sentiment animated by public virtue. It is therefore," as your own Constitution declares, "the duty of every citizen to use his utmost ability to enlighten the understandings and elevate the patriotism of his countrymen."

Are the ministers of religion exempt from this duty? Are they not men, and citizens? Ought they not to take as lively an interest in the virtue and order, the peace and prosperity, of their country, as other men?

Will not their children, and their children’s children, be as deeply affected by the preservation, or the loss, of the public morals, as any other? Have they any interest, separate from that of their people? Any thing to lose, if their country be kept free, and prosperous, and happy? Any thing to gain, if it becomes enslaved, impoverished, and ruined? Are there no occasions, on which they "also" may "show their opinion," respecting what is conducive to the welfare of that community, of which they are members, whose privileges they share with others, and with whose destinies their own are intimately and inseparably united? Nothing, but Ignorance, could have been made to believe, that they alone, of all the freeborn citizens in a free and enlightened Republic, have nothing to do with their country. Nothing but Faction, could have rendered suspicious their best endeavors to promote the common interest, or have denounced those acts, which, had they been but performed on her own sinister side, she would have loudly applauded. Such ignorance, adverse alike to true religion and rational liberty, it is an object of your association to enlighten; such faction, dangerous alike to your altars and your firesides, it will be your aim to ally. Who need despair of success in so good a cause, if he make a fair use of the example and the counsel of WASHINGTON?

Let me, then, on this great National Anniversary, present to your view his example for imitation, his counsel for observation.

You have declared, that "as a citizen, magistrate, and statesman," you "believe him to be a model for his countrymen. In him," you have justly remarked, "the republican virtues seem to have been embodied. Him, therefore," you "propose as" your "safe point of union, and the brightest example of political rectitude."

His virtues, as a citizen, might first be distinctly presented to your view, were they not intimately blended with those of the hero and the statesman. Early called into the public service of his country, and devoted to it during a great proportion of his life, he can scarcely be characterized as a private man. Born, not for himself, but for the world, he was seldom seen, but on that great theatre, where it was the will of Heaven that his talents and his virtues should be at once disclosed and employed. His portraiture must exhibit him, either in the habiliments of war, or in the robes of office. But in whatever character, or attitude, or drapery, he be exhibited, the distinctive lines of the original may be traced. Neither the man, nor the citizen, is lost in the soldier, or the statesman. Wherever, then, we find exemplified in him those virtues, which become the citizen, let us seize them for imitation.

I, first, invite your attention to his activity and diligence. These virtues---for such they are, when rightly directed---were observed in the youth; how eminently did they distinguish the man ! "His youth was employed in useful industry." Had not the habit of diligent application been thus early formed, it were impossible, that he should have made those acquisitions of useful knowledge, which prepared him for public life; or, that he should have been able, or willing, to submit to those services, which required the most persevering and unwearied diligence.

The activity of his mind was an early and indelible feature of it. The promptitude with which he undertook any important duty or service, and the lively, vigorous, interesting manner in which he always pursued it, if practicable, to its entire completion, prove, that he was peculiarly formed for action. It was by the union of activity with diligence, that he performed so much for the benefit of the present, and for the admiration of every future age.

Let me, next, ask your attention to his regularity and exactness. He lived by rule; he acted on system; Not such rule, as an eccentric mind would devise; not such system, as a visionary theorist would project. Both were the dictates of intelligence, guided by principle. He was regular in his manner of living, regular in the management of his own affairs, regular in the transaction of public business. By a judicious distribution of his time, by an assignment of the proper duties to each division of it, and by a seasonable attention to whatever was appropriate to each, he was enabled to accomplish what otherwise had been totally impracticable. The happy influence of this regularity was visible in every thing. He was temperate in his diet, and preserved a sound mind in a sound body. In private life, within, he presented the delightful picture of a well regulated family; without, a fine example of a well cultivated plantation. In public life, he was punctual to his appointments, and exact to his engagements. Instead of that perturbation and confusion, which, in difficult and complex labours and duties, are perpetually betrayed by the immethodical and desultory, he was calm and collected, equable and composed. Under his direction, every person was kept in his proper sphere, everything, in its proper place. All was order, perspicuity, and precision.

His fortitude and prudence, next, demand your attention. The greatness of his mind was never shown more strikingly, than by the firmness with which he endured calamities, or encountered dangers. In the various instances of privation or distress, in which he suffered, either personally, or in the deep sympathy with a broken soldiery or an afflicted country, how unbroken was his resolution, how erect his spirits ! The most adverse event shook not at his constancy; the most calamitous, drove him not to despair. What image can illustrate the majesty of his unconquerable mind ? The rock in the ocean, beaten by the surging waves, yet lifting above them its majestic head, and remaining immovable.

The same fortitude, which was so admirably exemplified in the endurance of suffering, was not less shown in encountering danger. WASHINGTON was a stranger to fear. In the juvenile enterprise to the Ohio, through a trackless desert, to remonstrate against the French encroachments; in the repeated actions in which he was engaged during the succeeding war, especially at the memorable defeat of Braddock; and in his numerous exposures in the revolutionary war, particularly at Long Island, New York, White Plains, Trenton, Princeton, Brandywine, Germantown, and Monmouth, he gave ample proofs of his active courage, and invincible fortitude. If his general policy was to weaken and exhaust the enemy by delay; it was a policy that originated, not from timidity, but from a clear discernment of what was most conducive to the public safety. "He has been termed the American Fabius; but ," his biographer remarks, "those who compare his actions with his means, will perceive at least as much of Marcellus, as of Fabius, in his character."

His resemblance, however, to this last named Roman general, reminds us of his prudence. For this most useful and necessary virtue he was not less distinguished, than for his valor. It was this, which at once regulated and tempered his courage, and prevented those rash acts, or desperate measures, which would equally have endangered himself and his country. Had he aimed at personal glory, he would have attempted more, and performed less. In the hands of a proud or impetuous warrior, his sword, which vindicated our liberties, might have destroyed them. In the hands of an ambitious or unprincipled ruler, his power, which guarded our freedom, and promoted our prosperity, might have encroached on our rights, involved us in domestic or foreign wars, and reduced us to poverty and slavery. It was his prudence---that practical wisdom which alone deserves the name---prudence, nicely adjusting the means to the end, and that end the welfare of his country, which preeminently qualified him to command our armies, and to preside our nation. It was by this he conducted the one to victory, and the other to prosperity and glory.

His integrity and equity next ask your attention. His views appear to have been uniformly directed to worthy objects, and his motives to have been upright. Alike superior to the passion for gain and for honour, he was equally incapable of bribery, and unsusceptible of flattery. Integrity preserved him from those unhallowed influences, which, in the general of the army, or in the ruler of a nation, are often fatal. "No man," says his biographer, "has ever appeared upon the theatre of public action, whose integrity was more incorruptible, or whose principles were more perfectly free from the contamination of those selfish and unworthy passions, which find their nourishment in the conflicts of party. Having no views which required concealment, his real and avowed motives were the same; and his whole correspondence does not furnish a single case from which even an enemy would infer that he was capable, under any circumstances, of stooping to the employment of duplicity. His ends were always upright, and his means always pure. He exhibits the rare example of a politician, to whom wiles were absolutely unknown, and whose professions to foreign governments and to his own countrymen were always sincere. In him was fully exemplified the real distinction which forever exists between wisdom and cunning, and the importance as well as truth of the maxim, that honesty is the best policy." When solicited by a friend to accept the presidency, in what clear and forcible language did he express his inflexible resolution, in case of its acceptance, to hold fast to his integrity ! "Though I prize as I ought the good opinion of my fellow citizens, yet, if I know myself, I would not seek or retain popularity at the expense of one social duty, or moral virtue. While dong what my conscience informed me was right, as it respected my God, my country, and myself, I could despise all the party clamour and unjust censure which must be expected." How similar his language, after his conclusion to accept the presidency! "I am sensible that I am embarking the voice of the people and a good name of my own on this voyage; but what returns will be made for them, Heaven alone can foretell…Integrity and firmness are all I can promise; these, be the voyage long or short, shall never forsake me, although I may be deserted by all men; for of the consolations which are derived from these, under any circumstances, the world cannot deprive me."

With such consummate integrity must have been closely connected a high sense of the obligations of justice, and a profound regard to the rules of equity. Rarely is that sacred precept of our holy religion, Render to all their due, so fully exemplified, as it was in the private life and public administrations of WASHINGTON. We witnessed its observance in his equitable treatment of the soldiers, while in the army, and of the citizens, while in the presidency. His justice precluded that partiality and favoritism, which are at once injurious to merit, and discouraging to effort; and which, by repressing emulation, and exciting envy, are of the most baneful tendency in a republic. His appointments to places of public trust were regulated by a regard to capacity, integrity, and services actually rendered to the country. Instead of making them merely auxiliary to his personal interest, or to the purposes of a party, he felt his responsibility, in the exercise of so high a prerogative, and consulted the interests of the people, from whom he derived it. In his treatment of foreign nations, his rectitude was visible in his impartiality. Predilection for one nation, and antipathy for another, had no influence on measures, which had for their object the welfare of his own. Such biases he spurned, as unworthy of a public ruler, and not less degrading than dangerous to an independent people. Benefits, occasionally received from one nation, he would never allow, when the debt was cancelled, to demand, in the guise of gratitude, such returns as could not be made without the surrender of public liberty; injuries, occasionally inflicted by another, he would never consider as unpardonable, after reparation. He held all nations, as our own Declaration of Independence teaches us to hold them, ""enemies in war; in peace, friends." Hence, he hesitated not to form a treaty of amity, commerce, and navigation with Great Britain, though lately an enemy; nor gird on his sword for an expected war with France, though lately a friend and ally. It was this profound regard to justice, united with his most exemplary candour and fairness, moderation and magnanimity, that, dispelling passion and prejudice, influenced him to a course of political conduct, which all potentates must admire, but which few, alas, will ever imitate. This is the Sublime of Virtue, which is sometimes delineated y the moral painter, but in him was seen in real life.

We ask your farther attention o his patriotism and his piety. The one appeared in his numerous and disinterested services to his country; the other, in his uniform respect to the providence and government, to the worship and laws of God.

Of his patriotism we derive not the evidence from words, but from things,; not from promise, but from performance. It was most remote from that spurious virtue, which assumes the garb, and uses the language, of the fair original, for selfish or sinister purposes. How many pretended patriots were boisterously declaiming about liberty, while he was fighting for it ! How many obtruded themselves upon public notice, by calling themselves the friends of the people, while he, without assuming the title, was proving himself in the highest degree worthy of it, by his most laborious, and perilous services for their prosperity and happiness ! How many of these friends of the people, by awakening their jealousies, and imposing on their credulity, were aiming to shake their confidence in the Father of his country, to render suspicious his paternal administration, to produce changes in the government favourable to their own views, and to obtain those lucrative offices, to which they had no claim by merit; while he was devoting all his energies to the common good, without desiring, without accepting, compensation! While these patriots flattered the people, but to betray them, he was resolutely pursuing measures for their benefit, at the risk of their displeasure. "If," said he, speaking of his expected entrance on the presidency, "If I know my own heart, nothing short of a conviction of duty, will induce me again to take a part in public affairs: and in that case, if I can form a plan for my own conduct, my endeavors shall be unremittingly exerted (even at the hazard of former fame, or present popularity) to extricate my country from the embarrasments in which it is entangled through want of credit; and to establish a general system of policy, which, if pursued, will ensure permanent felicity to the commonwealth." That pledge was given in a letter to a private friend, with all the delicacy and modesty which belonged to his character; but it was redeemed in the face of the world. The appointment of an envoy extraordinary to the court of London, was unquestionably made in the full perception of that censure, which it brought on his administration; for it was in opposition to opinions openly and ardently avowed, and with the knowledge of "the extremity to which the passions and contests of the moment had carried, not only the great mass, but even men who possessed great talents and influence. But," as his biographer justly observes on this occasion, "it is the province of real patriotism to consult the utility more than the popularity of a measure; and not to shrink from the path of duty, because it is becoming rugged." Time has proved, not his patriotism merely, but his wisdom in resolutely putting his signature to a treaty, which, though at first pronounced "pregnant with evil," was eventually productive of our national opulence and prosperity. His policy was purely American; neither influenced by any party at home, nor controuled by any power abroad. What he was once compelled to say in his own defence, every page of his history proves to have been true, "That he was no party man himself, and that the first wish of his heart was, if parties did exist, to reconcile them." All he desired was, that his country might be free, virtuous and happy. To the promotion of her best interests the greatest and best part of his life was devoted; and what the historian has said of the purity of his virtue, may be as justly said of his patriotism, "that it was not only untainted, but unsuspected."

His numerous and distinguished virtues were dignified and adorned by piety. The being and perfections, the providence and government of God, he most firmly believed, and most devoutly acknowledged. How uniformly did he implore the divine guidance and blessing, in all his important labours and enterprises of his country ! How invariably did he ascribe the success of his arms, and the prosperous issue of his councels and measures to the Almighty ! How unequivocally did he bear his testimony to the divine origin and propitious influence of Christianity; and with what solemnity and pathos did he urge the observance of its duties, from a regard to the example of Jesus Christ, its divine Author ! I cannot suppress one example of his prayers---a happy specimen of his piety and patriotism, and a striking proof that both were founded on the basis of the Gospel. It closes his admirable address to the Governors of several States, at the conclusion of the Revolutionary war: "I now make it my earnest prayer, that God would have you, and the state over which you preside, in his holy protection, that he would incline the hearts of the citizens to cultivate a spirit of subordination and obedience to government; to entertain a brotherly affection and love for one another, for their fellow citizens of the United States at large, and particularly for their brethren who have served in the field; and finally, that he would be most graciously be pleased to dispose us all to do justice, to love mercy, [ Micah 6: v. 8 ] and to demean ourselves with that charity, humility, and pacific temper of mind, which were the characteristics of the Divine Author of our blessed religion; without an humble imitation of whose example in these things we can never hope to be a happy nations." [ Bold face added, Ed. ] That Christian morality, which he so fervently implored for others, he himself exemplified. Its basis was piety. Of his regular attendance on the public worship of God, when the duties of his military station admitted, some of my present hearers were witnesses. In this very temple, in that very seat, you have seen him, with the solemn air and reverent deportment, which become the devout worshipper, uniting in the devotions, and listening to the instructions, of this house of prayer. While he was careful to render to all men their due; he was careful " to render unto God the things which are God’s."[ Bold face added, Ed.]

Such was WASHINGTON ! Well might his successor in the presidency say, on the melancholy occasion of his death: "His example is now complete; and it will teach wisdom and virtue to magistrates, citizens, and men, not only as long as our history shall be read."

To you, Fellow Citizens, this example is now respectfully presented. It is the model of your own selection. Copy it; and you will become formed to good magistrates, good citizens, and good men. The virtues of WASHINGTON WERE OF THAT GENERAL CHARACTER, THAT READILY ADMIT INDIVIDUAL IMITATION. [Uppercase Italics added, Ed. ] Had they been peculiar to the soldier, or the statesman, you might have had no occasion for them; had they been exclusively vast and majestic, you might have admired without daring to imitate them.

It is as men and citizens, that you are invited to follow the example of the man, "first in war, first in peace, and first in the hearts of his fellow citizens." In urging this imitation, we are virtually complying with his own injunction. "Let an attention," said he, "to cheerful performance of their proper business as individuals, and as members of society, be earnestly inculcated on the citizens of America." By the authority of WASHINGTON, therefore, we inculcate on you, Fellow Citizens, activity and diligence, in your proper business; regularity and exactness; fortitude and prudence; patriotism and piety. These were the virtues, which inspired the confidence of a nation in him, both in the field [ in battle, Ed. ] and in the cabinet; which qualified him to render the most important services to his country, and to mankind; which procured for him the gratitude and affection of his own countrymen, and the respect and admiration of the world. Thses were the virtues, which, above all, imparted to him peace in life, hope in death, and, we trust, prepared him, after the fleeting honours of time, for, "a crown of glory that fadeth not away." While then the name of WASHINGTON, and the advocates for his policy. It is needful only to exhort you to be true to your principles, and to exert yourselves with a steady, enlightened, and not intolerant zeal, to diffuse their influence. It was the remembrance of the prosperity and happiness, enjoyed under the administration of the first President, that induced you to revive its spirit, and to recur to its principles. The propitious effects of his administration cannot be better expressed than in you own words: "our foreign relations, under his auspices, were managed with firmness, impartiality, and spirit; and at the same time with a temper so conciliatory, peaceful, and just, that foreign nations were so deprived of all complaint, reproach, or contempt. The domestic policy of his administration afforded equal protection and freedom of enterprise to all sections of the country, and all classes of citizens. The result was, national prosperity, national honour, and national happiness."

Exactly the reverse of this pleasing but just picture, is the present condition of our country; and it is for the people to inquire into its cause. The right of such inquiry is essential to a republican government. Its exercise ought, indeed, to be regulated by due respect to the constituted authorities, and never to trespass the bounds of constitutional liberty. Accordingly as it is legitimately used, or wantonly abused, it is a fire, that either tries as an ordeal, or wastes as a conflagration. The right itself, and the expediency of using it, are well stated in your Constitution. "Freely to examine and discuss the principles of our government and the public conduct of our magistrates is right, as well as expedient; right, as tending to produce just notions of measures and men; and expedient, as affording a most salutary check and restraint on any pernicious course of policy, projected or adopted."

A magnanimous example of such inquiry has been recently presented to you in an official communication of the Chief Magistrate of this Commonwealth; --a man, whose private virtues, and political integrity, have raised him, like WASHINGTON, not above reproach merely, but above suspicion. What respect is due to the example, what deference to the opinions, of a ruler, eminent for a discriminating judgement and a dispassionate temper; for incomparable moderation and inflexible firmness; for disinterested patriotism and exemplary piety ! He has deliberately, and under the solemnity of an oath, given you, from facts clearly stated and submitted to the understanding of every member of the community, such a view of the grounds and origin of the present war, as may constrain you to question its necessity, its policy, and even its equity.

The mere Declaration of War affects neither the right, nor the duty, to inquire into the origin of it, when, especially, its justice is seriously doubted by very many of the people, whose blood and treasure are to support it, and as seriously denied by very many of the wisest and best statesmen and rulers in the nation. If we will not inquire, we may not only be accessory to our own misery and ruin, but to the wanton effusion of human blood---blood, that may cry to heaven from the ground for vengeance. If, on due inquiry, you are convinced that it is a just and necessary war, prove your patriotism by giving it your voluntary support; if not convinced, either of its necessity or justice, you will by no means voluntarily encourage it, but use all constitutional means to bring it to a speedy conclusion.

That most wars are unnecessary, and therefore unjustifiable, the history of the world plainly shows us. The inspired volume ascribes their origin to the unhallowed lusts and passions of men. Republics, no less than despotic governments, have been addicted to war, from the lust of of gain, a passion for glory, or some unhallowed motives, equally hostile to their prosperity, and dangerous to their liberties. "The constitution of Sparta was excellently framed for promoting peace, virtue, and concord; but when the people began to aim at conquest, and to extend their dominions by force of arms, contrary to the intentions of Lycurgus, who thought such acquisitions of no importance to a state, the consequence was disgrace and ruin." How many free states have been ruined by the same means !

Aware of this very danger to our republic, WASHINGTON has admonished us, "That the government," under such constitutions as ours, "sometimes participates in the national propensity " to war, "and adopts through passion what reason would reject;" that "at other times, it makes the animosity of the nation subservient to projects of hostility, instigated by pride, ambition, and other sinister and pernicious motives;" and that "the peace often, sometimes perhaps the liberty, of nations has been the victim." Whether he would ever have sacrificed our peace, or hazard our liberties, from any considerations, not far more imperious than those alleged as the ground of the present war, you may conclude, with moral certainty, from his avowed principles, and his pacific administration. His early Proclamation of Neutrality was the first instrument and harbinger of the continuance of our peace and prosperity. An impartial maintenance of a neutral position long preserved us from a participation in those wars, which were deluging Europe with blood; and gave us all the advantages of a neutral and commercial nation. Of what incalculable value was that neutrality to a people, that had just been struggling for liberty and independence! It replenished the national treasury; furnished means for reducing or extinguishing the heavy debt, contracted by a long and expensive war; established public credit; procured respect from abroad; and gave security, prosperity, and contentment at home.

Whence the stupendous change in our condition? "Why," to use the language of WASHINGTON, did we "forego the advantages of so peculiar a situation ? Why, by interweaving our destiny with that of any part of Europe, entangle our peace and prosperity in the toils of European ambition, rivalship, interest, humour, or caprice?" Is it not, alas, too evident, that the neutral balance has long been broken ? Have not "antipathy against one nation," and "sympathy for the favorite nation," been systematically cherished ? and have not precisely the evils, which WASHINGTON predicted, and against which he faithfully forewarned us, ensued ? Does not the almost miraculous interposition of Divine Providence, in the deliverance of Russia { from Napoleon, Ed. ] and the reduction of an enormous military power, which threatened the liberties of the whole world, seem alone to have protracted the destinies of "the two Americas?"

In the mean time, and in any event, let every citizen do his duty. In this perilous and eventful crisis, when, not the subject of war merely, but many questions of high and fearful import are agitated, and the rights of the commercial states, if not the union of the whole, are endangered, let those men be entrusted with the conduct of affairs in the State and in the Nation, who are entitled to so high a confidence. Let the eyes of the people be "on the faithful of the land." If an abandonment of the Washington policy be the cause of our present calamities; in the name of Humanity, Patriotism, and all that is dear to us, let it be resumed. The friends of that policy are the real friends of the People. Already have they done much to guard their liberties from encroachment, and to them, under God, we owe our present security. Our rulers, of the Washington school, by refusing to surrender a right, which the Constitution of the Commonwealth secures to the citizens, and which has never been transferred or alienated, have proved that we yet have a substantial portion of that Independence, which we this day celebrate. The citizens, by choosing, "in the independent exercise of the elective franchise," those very rulers, have at once proved themselves worthy of that Independence, and given an august example of what can be effected by the majesty of the people. May their future efforts be crowned with equal success. SONS OF WASHINGTON ! Do your duty, and we may yet be free, prosperous, and happy. Never despair of the Commonwealth. Do your duty, and God will save it.

May you, Fellow Citizens, who here first hailed WASHINGTON as the military Chief, be the last to forget him as the Father of his country. May you, who here witnessed and shared the first fruits of his valor, be the last to forget the councels of his wisdom. May you, who here had the opportunity of observing him as the man and the citizen, never lose the influence of his example. May this Town, which had the honour of being his first head quarters in the war for Independence, have the greater honour of being the permanent abode of his principles. May this first repository of his arms, be the perpetual residence of his virtues. May the children, who shall be born here, to the latest generation, be roused to freedom, and animated to virtue, when pointed to yonder spot, and told, THERE DWELT WASHINGTON. [ Italics, Ed. ]

SURVIVING PASTOR OF THE CHURCH IN WALL STREET.

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 December 15, 2004.

Interwoven throughout Dr. Miller's Memoir of John Rodgers, is the sense of what the American Revolution cost those who led it, and in the case of New Yorkers, the British destruction of that city and their desecrations captured in vivid language that only an eyewitness may express. The phrase " With a firm reliance on the Protection of Divine Providence " was literally experienced by these men, as Washington's letter to Rodgers states.

We have selected passages that reflect both the theme of Providence seen during the War, and the work of the Presbyterian Ministers from the Reconstruction period that firmly establish their critical involvement in the Revolution, and afterwards, in public education and church government.

Rarely today, may we find such a clear vignette of this case, and from the leading educators of their day !

John Rodgers, D.D., ( 1727, d. 1811 ) was a Presbyterian Minister and served in that capacity in Delaware, and New York City. Schooled at Fog's Manor under Samuel Blair, he finished his theological studies under Rev. Gilbert Tennant ( 2^nd Presbyterian Church, Phila. ). Among his close friends, was Samuel Davies, later President of Princeton College, N.J. Rodgers served as a Chaplain in the Revolutionary War, and was an advisor to George Washington, evidenced by personal papers to this effect found among Rodgers' estate. Source: Memoirs of the Rev. John Rodgers, by Samuel Miller, D.D., 1813 Willison Ed.

Samuel Miller, (b.1769-d.1850) the second professor at the newly established Princeton Theological Seminary, and Trustee of Princeton College, proved to be well suited as a crucial intellectual link between the Colonial, and Revolutionary periods in American history. He was an associate pastor of Dr. Rodgers, therefore making him well suited to create this memoir of his esteemed laborer in the Gospel. If one tours Princeton, plan to see his former house, now the Nassau Club, which is beautifully maintained in a central location of the borough. His wooden walking stick, carved out of one of the remaining logs which comprised the structural members of the Log College, (forerunner of Princeton College, 1726) in Neshamany, Pa. was on display in the Speer Library as of June, 2001.---Willison Ed.

Page numbers in the original are shown in brackets as: [ 2 ]

The following begins the original text:

[ 3 ]

TO THE MINISTERS

OF THE

PRESBYTERIAN CHURCH,

IN THE UNITED STATES.

THE character and ministry of the venerable Man with whose memoirs you are here presented, were dear to you all. Most of you knew him personally; and all of you revered him as one of the Fathers of the American Church. Knowing this, I had no doubt that you would be gratified with seeing some account of his long, laborious, and useful life: and knowing also, that no one could so naturally be expected to give this account as his surviving colleague, who served with him as a son in the Gospel, for more than seventeen years, I did not hesitate to make the attempt.

[ 4 ]

In the progress of the undertaking, I have greatly exceeded the limits originally prescribed to myself. What was at first intended to be a pamphlet of moderate size, has insensibly grown into a volume. Whether any apology ought to be made for such an extension of the work, can be ascertained only by the perusal.

Such as it is, allow me to inscribe it, most respectfully, to You. As I wrote under the habitual impression, that it would be my own fault if I did not profit by the contemplation of the character exhibited in the following pages ; so I will also frankly confess, that I was not a little encouraged and animated by the hope, that the work, with all its imperfections, might not be entirely useless, among others, to my Fathers and Brethren in the Ministry. One thing is certain, that if the portrait here drawn be even tolerably just, it cannot he viewed wholly without benefit by those who have a taste for studying and copying excellence.

[ 5 ]

I shall not be surprised if it should be imagined by some, that I have discovered, in the ensuing sketch, more of the partiality of friendship, than of the sternness of historical justice. I can only say, that it has been my sacred aim to exhibit every feature that was attempted to be portrayed, true to the original. If I have in any case failed, the error was certainly unintentional. But it is a consolation to know, that, even after making the most Liberal allowance on this score that can be required, there will still remain a large and solid mass of personal and professional worth, which we can scarcely too often, or too respectfully, contemplate. We may say concerning the character in question, what I have somewhere met with, as said concerning another— "Take away nine parts out of ten, even of its virtues, and there will be still enough left to admire, to imitate, and to love."

For the introduction of so many minute details respecting the Church in New- York, I hope to be

[ 6 ]

forgiven. Though they cannot fail of being comparatively uninteresting to many readers; yet by another, and perhaps equally large class, they will be considered as among the most valuable parts of the volume. There are not a few, indeed, who feel so great an interest in the affairs of that church, that they would be glad to possess a history still more minute of its rise and progress. I have been studious of the gratification of such persons, as far as my plan permitted. Nor can I forbear to add, that the sentiments of attachment and gratitude which I have long cherished, for flint portion of the flock of Christ, with which my deceased Colleague laboured for near half a century, and which 1 have had the happiness of serving for more than nineteen years, led me to take peculiar pleasure in noticing and recording every thing important concerning it, which came to my knowledge.

That we may all have grace given us to imitate our departed Fellow-labourer, so far as he

[ 7 ]

served our common Master; and that the following account of his Life may be made, in some degree, to promote that great Cause, in the advancement of which he lived and died, and to which we, as Ministers, have solemnly professed to devote ourselves, is the fervent prayer of,

Reverend Fathers and Brethren,

SAMUEL MILLER.

New-York, Feb. 25, 1813.

A failed attempt to murder Dr. Rodgers.

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It is often said of the servants of God, that they are immortal till their work is done. And it is, at once, both pleasant and profitable to remark how often his protecting power is manifested in averting danger, and in prolonging their lives. The favour of a gracious Providence was, on various occasions, as conspicuously displayed in preserving Mr. Rodgers’ life, as in blessing his labours. Of this fact, one instance, among many, shall suffice. Within the bounds of his congregation, and near the place of his residence, there lived an unhappy man, of the name of Marsh, who, borne down by domestic affliction, and besotted by habitual intemperance, [drunkeness] had become weary of life. Unwilling to be guilty of suicide, which he supposed would be an unpardonable sin, as it might afford no time for repentance, he resolved to commit murder on some other person, that his own life might be taken by the hand of public justice. And, fearing that, if he murdered an obscure person, whose loss would affect the public mind in a comparatively small degree, he might be pardoned, and thus fail of attaining his object, he determined to select for this horrid purpose no other than his minister, whom he knew to be universally beloved, and whose importance in public sentiment, he was aware

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would produce an overwhelming weight of abhorrence and indignation against his murderer. Accordingly the miserable wretch made every preparation for executing his nefarious purpose. He watched the motions of Mr. Rodgers, with a loaded musket, day after day, for a considerable time, and eagerly sought for a favourable opportunity to destroy his life. He waylaid him when he rode abroad. He hovered about his door, at intervals, by day and night. But something always occurred to carry the object of his pursuit in a different direction from that which was expected, and thus to avert the intended mischief. The wife of Marsh first revealed to Mr. Rodgers the murderous purposes of her husband; and in consequence of this disclosure, the infatuated man was summoned before a neighbouring justice, and bound over to his good behaviour for a limited time. Mr. Rodgers himself appeared before the magistrate, and, by his zealous intercession, prevented his imprisonment. This generosity, however, on the part of his intended victim, produced no favourable effect on the mind of the unhappy man. He still sought, with most ingenious contrivance, some opportunity to execute his design; but was still providentially prevented. At length, wearied with unsuccessful

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attempts, and becoming altogether desperate, the abandoned mortal, on a certain night, when watching within a few feet of Mr. Rodgers’ door, turned against himself the fatal weapon which he had prepared for his minister, and perished by his own hand!

On the 20th day of January, 1763, Mr. Rodgers was deprived, by death, of his wife, with whom he had lived, in the greatest happiness, for more than ten years. Of this bereavement he often spoke, to the end of life, with much tenderness, as the sorest and most distressing that he ever experienced; and there is reason to believe that he kept the anniversary of her decease as a day of special prayer, as long as he lived. After living a widower more than a year and a half, he formed a second matrimonial connexion, on the 15th day of August, 1764, with Mrs. Mary Grant, the widow of Mr. William Grant, an eminent merchant of Philadelphia, and equally eminent for the fervour of his piety. Mr. Rodgers’ connexion with this lady proved no less happy than that with the companion of his youth. She was truly a blessing to him to the end of life, and survived him about ten months. Her great firmness of mind; her

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remarkable prudence; her polished and dignified manners; her singular sweetness and evenness of temper, joined with fervent piety, endeared her to all that had the happiness of her acquaintance, and rendered her an excellent model for the wife of a clergyman *.

Mr. Rodgers, at an early period of his public life, had received a deep impression, that the wife of a minister of the gospel ought to be such a person as would prove a counsellor and aid in his official character, as well as in his private capacity. He believed, that, as an ambassador of Christ ought to have in view the

* This lady, whose family name was Antrobos, was a native of Manchester, in England. Her father was one of the colonists who came over to Georgia, with General Oglethorpe, in the year 1733, when she was about eight years of age. It is remarkable that both her husbands, as well as herself, were particular friends, and spiritual children, of Mr. Whitefie1d. By Mr. Grant, she had several children, one of whom was the second wife of Col. John Bayard, late of New-Brunswick, in New-Jersey. By Mr. Rodgers she had one child, a daughter, who died a number of years before her parents. Mrs. Rodgers, after adorning her christian profession, through the greater part of a century, was translated to a better world, on the 6th day of March, 1812, in the 88th year of her age.

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usefulness of his ministry, and the honour of his Master, in every thing else, so also in his marriage. He was, therefore, uniform and pointed in his advice to young ministers, not onlyto seek pious wives, but also to seek such as by their good sense, prudence, and aimableness of natural temper, might win the hearts of their parishoners, form an additional medium of intercourse and attachment between them, and prove examples to the flock. He often remarked, that no man could calculate the importance of such a companion to the usefulness, as well as to the comfort, of his ministry, until he had made the experiment. His own conduct was, most happily, in perfect accordance with his advice; and the blessings, of which he often spoke, as resulting from a wise choice, were, in his own case, no less happily realized.

His appointment to the board of Trustees, the College of New Jersey, Princeton.

In the month of April, 1765., Mr. Rodgers was elected one of the Trustees of the College of New Jersey. It. was not wonderful that his public spirit, his zeal for the promotion of useful knowledge, and his devoted attachment to the interests of evangelical truth, should have pointed him out thus early as one of the governors of an institution, consecrated by its venerable founders as a

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nursery for the Church. He entered on the duties of this appointment with cordiality ; performed them with fidelity and diligence; and remained one of the most active and punctual of the whole Board, until within two or three years of his death ; when, with the same disinterested and noble spirit which had long governed him, he resigned the office ; assigning as his only reason, that he could no longer as usual, discharge its duties ; and soliciting the appointent of a more youthful and active member in his place.

But while the zeal and public spirit of Mr. Rodgers were directed to objects of various kinds, abroad as well as at home ; and while, in every sphere in which he moved, his piety and diligence were conspicuous ; he shone with peculiar lustre as a minister of Christ, and in discharging all the diversified, arduous, and interesting duties of a Christian Bishop. His family visitations ; his incessant attention to the catechising and other instruction of the youth all his unwearied vigilance in watching over the interests of the flock of which he had been made overseer, have been already mentioned.

Rodgers receives his Degree of Doctor of Divinity, 1768

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In 1768, Mr. Rodgers had the degree of Doctor of Divinity conferred on him, by the University of Edinburgh. Academic honours of this kind have become so common at the present day, that their value, even in public opinion, is much reduced. But this was by no means the case at the date of the event in question. At that time, considerable advancement in age, and more than usual elevation and weight of

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character, were deemed indispensable requisites for meriting this degree. The circumstances also attending this tribute of respect from a foreign University, were honourable to its object. It was as unexpected, as it had been altogether unsolicited by him. Mr. Whitefield being then in London, and wishing a public honour of this nature to be conferred on his American friend, communicated his wish to Dr. Franklin, who was also in London, at the same time. Dr. Frank/in, at the request of Mr. Whitefield, immediately wrote to Dr. Robertson, principal of the University of Edinburgh, giving Mr. Rodgers such a character as he thought proper, and requesting for him, from that university, the degree of doctor in Divinity. Dr. Robertson immediately took measures for complying with this request. The degree was conferred. And in a few weeks Doctor Franklin received the official testimonial of the fact, which he sent to Mr. Whitefield, and which was by him transmitted to Mr. Rodgers. The diploma bore date, December 20, 1768, and reached the hands of Mr. Rodgers, in the following April, in the forty second year of his age.

The gradual depreciation of the value of

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honorary degrees in later times, and especially in our own country, may be ascribed to a variety of causes :—to the multiplication of colleges in the United States, beyond the necessities of the country, and beyond its power of efficient support; each of which colleges, deems itself bound to continue the habit of annually bestowing its honours :—to the great increase, of the number of those, in proportion to the mass of society, who pass through a collegiate course, and receive the first collegiate laurels, by which their ambition is excited to seek after those of a higher grade: and, perhaps, in some measure, to the prevailing plan of government adopted in colleges, on this side of the Atlantic. But to whatever causes it may be ascribed, the fact itself is unquestionable; and is chargeable, it is believed, in a greater degree, on the colleges of America, than on any others in the world. What a contrast between that state of public sentiment, and public habit, which permitted president Dickinson, president Burr, president Edwards, president Davies, the apostolic Tennents, Mr. Whitefield, and a long catalogue of similar men, to descend to their graves without a Doctorate; and that which now lavishes the title, juvenility, on ignorance, and on weakness, with a frequency

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altogether unworthy of the dispensers of literary honour! And although the venerable subject of these memoirs, received his education, his habits, and his clerical title, in the better days of literary administration, if the expression may be allowed; yet it must be owned that his great benevolence and urbanity, too often prompted him, when called to act as one of the guardians of literature, to concur in that system of facility and yielding on this subject, which has so much reduced the value of Academic honours*.

*The practice of conferring the honours of literary institutions on individuals of distinguished erudition, commenced in the twelfth century ; when the Emperor Lothaire, having found in Italy a copy of the Roman law, ordained that it should be publicly expounded in the schools: and that he might give encouragement to the study, he further ordered, that the public professors of this law should be dignified with the title of Doctors. The first person created a Doctor, after this ordinance of the Emperor, was Bulgarus Hugolinus, who was greatly distinguished for his learning, and literary labour. Not long afterwards the practice of creating doctors was borrowed from the lawyers by divines, who, in their schools, publicly taught divinity, and conferred degrees on those who had made great proficiency in this science. The plan of conferring degrees in divinity was first adopted in the universities of Bologna, Oxford, and Paris. See Mathers’s Manalia Christi Americana, 1. i,v. p. 134. It is remarkable that the celebrated Dr. Samuel Johnson, when he had become eminent in literature, could not obtain the degree of Master of Arts, front Trinity college, Dublin, though powerful interest made in his behalf, for this purpose, by Mr. Pope, Lord Gower, and, others. Instances of the failure of applications of a similar kind, made in favour of characters still more distinguished than Johnson then was, are also on record. So cautious and reserved were literary institutions, a little more than half a century ago in bestowing their honours !

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In the summer of 1768, the Reverend Doctor Witherspoon reached America, and took charge of the college at Princeton, to the presidency of which he had been called a short time before. Doctor Rodgers was among the first to do honour to the talents, learning, and piety of this eminent stranger; and was always ranked among his most respectful and affectionate friends. In 1769, he accompanied Dr. Witherspoon on a visit to Boston, and other parts of New-England, where they spent some weeks; and where they were received and treated with the most gratifying distinction and respect. This journey was exceedingly interesting to both. It introduces them to a new, and highly valued circle of friends

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At the meeting of the Synod, in 1774, Dr. Rodgers was appointed to spend a number of weeks, in the summer and autumn of that year, on a missionary tour, through the northern, and north western parts of the province of New-York, he accordingly devoted several months to that service, itinerating and preaching the gospel with unwearied zeal and assiduity ; for the most part in places utterly destitute of the means of grace; generally with great acceptance; and in a number of instances, with the most gratifying success. His labours, in the course of that mission, were the immediate or remote means of forming many churches, which have since proved large, flourishing, and happy.

An attempt at arresting Dr. Rodgers in Vermont.

The period in which the Doctor fulfilled this mission, was the period rendered memorable by the warm dispute between the settlers in the territory which is now Vermont, and the government of New—York, which claimed that territory as lying within its jurisdiction. Measures of great decision, and even violence, had been taken by other parties, a short time before he went into that

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country; so that he found the public mind, particularly in Vermont, highly irritated and inflamed. Nothing was further from his view than any political design; but some of the jealous and exasperated Vermonters, knowing that he came from the capital of New- York, and connecting every thing with the existing dispute, suspected him of being engaged in some mission or plan unfriendly to their claims. In a particular town, which he had entered, by appointment, for the sole purpose of preaching, he observed, a little before the public service began, several rough and fierce looking men approach the house in which he was about to preach, and enter into very earnest, and apparently angry, conversation with those who were near the door. He was utterly ignorant, at the time, of their design, or of the subject of their conversation but was afterwards informed, that they were very warmly contending with his friends, that he was a spy, and, of course, a very dangerous character, and that he ought to be immediately arrested. It was in vain that the friends of the Doctor remonstrated, on the ground of the sacredness of his office, and the solemnity of the duty in which he was about to engage, and to attend on which the people were then collecting. His

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angry accusers replied, that the more sacred his office, the greater his power of doing mischief; and that to let him escape would be treason to their cause. At length, finding that all they could say availed nothing to his exculpation, and that the most positive assurances of his being known to be a man of pious and exemplary character, only rendered these hostile and ardent spirits more determined in their original purpose, the friends of the Doctor only begged them to delay the seizure of his person until after divine service should be closed, as it would be a pity to disappoint so large a congregation as had then assembled for public worship. To this proposal, after much persuasion, they reluctantly consented, and divine service in a few moments began. The exercises were more than usually solemn and impressive in their character; many of the congregation were in tears; and even those who had come into the assembly armed with so much resentment, were observed to be first serious, and then softened, with those around them. When the solemnities of worship were ended, they said nothing more about their plan of arresting the preacher; but quietly retired, and suffered him to pursue his journey. Before he left the house, however, in which he

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had preached, the owner of it, who had stood his firm friend in the contest, put him on his guard, by relating all that had passed.

Two or three days after this, while the Doctor was preaching in a more northern town, in the same district of country, soon after the public service began, he saw two men enter the assembly, marked with countenances of peculiar ferocity and rage. He afterwards learned, that they had come from a southern town, under the same impressions, and with the same views, as their predecessors in violence. On entering the assembly, they seated themselves, resolving to wait until the service should be ended, and then to arrest the preacher. The exercises of the day, as in the former case, were the means of disarming them. When the benediction was pronounced, they withdrew; saying to each other, that they were probably mistaken in the man, and had better go home.

Those who are acquainted within the piety, the fervour, and the affection, which Dr. Rodgers habitually manifested in his public addresses, will feel no surprise at their producing such effects as these.

Dr. Rodgers' participation in the American Revolution.

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Doctor Rdogers was an early, and a decided friend to American independence. When the contest between Great-Britain and her colonies was drawing to a crisis, and it became evident that an appeal to the sword was unavoidable, he did not hesitate to take side with the latter; and was the uniform, zealous, and active advocate of his country’s rights. A few of the principal members of his Church took a different course *;

*Among those members of the Presbyterian Church in New-York, who took the side of Great-Britain, in this contest, were Andrew Eliot, Esquire, the collector of the port; William Smith, Esquire, mentioned in a preceding page; James Jauncey, Esquire, a gentleman of great wealth and respectability, and some others, to whom Dr. Rodgers was greatly attached, and from whom he separated with pain. But, compared with the body of the congregation; the number of those who took this ground was extremely small.

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but a great majority of them decided and acted in concurrence with their pastor. For a considerable time before this crisis arrived, Doctor Rodgers, and several other clergymen of the. city, among whom were Doctor Mason, and Doctor Laidlie, had been in the habit of holding weekly meetings, for cultivating friendship with each other, and for mutual instruction. Toward the close of 1775, the gentlemen concerned, agreed to suspend their usual exercises at these meetings, and to employ the time, when they came together, in special prayer for a blessing upon the country, in the struggle on which it was entering. This meeting, thus conducted, was kept up, until the ministers composing it, and the great mass of the people under their pastoral care, retired from the city, previous to the arrival of the British forces.

It being taken for granted, immediately after the commencement of hostilities with Great-

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Britain, that gaining possession of New-York would be one of the first and most favourite objects of that government; and the movements of the enemy soon beginning to confirm this expectation, a large part of the inhabitants of the city, not wishing either to join the British, or to be at their mercy, thought proper to retire from the scene, and go into a voluntary exile. The greater portion of those who took this course, left the city toward the close of the winter and in the spring of 1776. On the 29th of February, Dr. Rodgers removed his family to a place of retirement, in the neighbourhood of the city where they remained during the monthss of March and April ; and from which he found it convenient to visit the city, as often as his professional duties required.

On the 14th day of April, in that year, General Washington reached New-York, and took possession of it for its defence. Soon after his arrival, Dr. Rodgers, in company with other friends of the American cause, prevailed on the General to pay him his respects. The General received him with pointed attention ; and when he was about to retire, followed hum to the door, and observed, that his name had been mentioned

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to him in Philadelphia, which he had just left, as a gentleman whose fidelity to the interest and liberties of the country might be relied on, and who might be capable of giving him important information: and added, "May I take the liberty, Sir, to apply to you, with this view, whenever " circumstances may render it desirable?" The Doctor, after assuring him of the readiness and pleasure with which he should render him, in the cause in which he was engaged, any service in his power, took his leave. It is not improper to add, that the General actually did consult the Doctor, on several occasions afterwards, concerning certain parts of the public service, and, particularly in one case, received from him important information. A number of letters passed between them, some of which were found among the Doctor’s papers after his decease.

In the month of May, 1770, the Doctor removed his family from the neighbourhood of NewYork to Greenfield, in Connecticut, as a place of more comfortable retirement and greater safety. About the same time, or a few weeks afterwards, the great body of his congregation left the city, and either joined time army, to render what aid they were able to the common

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cause, or took refuge in such parts of the adjacent country as were most secure from time incursions of the enemy. The Reverend Mr. Treat, his colleague, left time city about the same time.

It ought not to be omitted, that Doctor Rodgers, among the many points in which his conduct is worthy of remembrance and imitation, displayed, about this time, that tender filial affection, which might have been expected from his general character. A few years before the commencement of the revolutionary war, his father’s house, in the city of Philadelphia, was consumed by fire, and his father perished in the flames. He immediately took his mother under his own roof, and, as long as she lived, displayed towards her all the unremitting attentions of the most dutiful son. He removed her, at the commencement of the war, into Connecticut, where she died, in the course of the next year, at a good old age, and after a life of exemplary piety.

A short time after time removal of Dr. Rodgers to New- York, and more particularly after the public testimony of respect which he received from the University of Edinburgh, he was led, by a variety of circumstances, to commence a

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correspondence with several gentlemen of distinction, in Great—Britain, which he maintained, until the commencement of hostilities interrupted the intercourse with that country; and which, with respect to most of them, he resumed and continued, after the restoration of peace. Among these gentlemen, were the Rev. Dr. Gillies, of Glasgow, the Rev. Dr. Gibbons, of London, the Rev. Dr. Price, of Hackney, and the Rev. Dr. Ryland, of Northampton. But among all his friends beyond the Atlantic, he prized the correspondence of none more than that of the Rev. Dr. Erskine, of Edinburgh, whose talents, learning, and fervent piety, rendered him eminent throughout Protestant Christendom. His epistolary intercourse with this venerable clergyman was constant and peculiarly affectionate, and continued till the death of Dr. Erskine, which took place seven or eight years before that of Dr. Rodgers .

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In the month of April, 1777, Dr. Rodgers returned from Georgia, and joined his family at Greenfield. On his way home, he was informed of his election to the office of chaplain to the Convention of the state of New- York, then sitting in Esopus, and engaged, among other things, in forming a Constitution for the state. On receiving this information, he immediately repaired to the Convention, and entered on the duties of his office. He continued to serve that body in the capacity of Chaplain, as long as it continued to sit. On the dissolution of the Convention, and on the power of the state being temporarily lodged in a Council of Safety, which also, for some weeks, held its meetings at Esopus, the Doctor was chosen to the chaplaincy in that body. And shortly afterwards, when the first Legislature of the state, under the new constitution, convened, he was a third time elected, to serve the legislature in the same office. In fulfilling the duties of these successive appointments, he and his family, which he had now removed from Greenfield, were led to reside at Esopus the

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whole of the summer, and a part of the autumn of 1777.

A Providential rescue from certain capture by the British.

Two or three days before the burning of .Esopus, by the British troops, which took place in October of this year, Dr. Rodgers, learning that the enemy’s fleet was ascending the river, and fearing those acts of wanton and cruel devastation, which were afterwards so unhappily realized, thought proper to remove his family to the eastern side of the river, to a settlement smaller, and less likely to be the object of hostile operations, than a town which was then the seat of government of the state. Here, in a house near the place of landing, he deposited the trunks containing his books, his plate, and all the most valuable articles of portable property, which the enemy and his frequent removals had left him. In this place he, as well as all whom he had consulted on the subject, considered them as perfectly safe, and supposed all further precaution to be unnecessary. In a few hours, however, after they were thus deposited, an aged and illiterate German, with whom he was but little acquainted, and whom he chiefly knew as a great friend to the clergy and to the American cause, came to him late at night, and with much

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apparent anxiety, asked him where he had left his baggage. The Doctor informed him. He replied, with earnestness, " It must be removed this night." It was in vain that the distance of the place of deposit, which was several miles; the late hour of the night; the impossibility of obtaining the means of transportation until the next day; and the supposed safety of the baggage in its then situation, were urged. The honest German, to all these suggestions, had nothing else to reply than, " I tell you your things must be removed this night ;" and when he found that no other plan would answer, actually took a wagon and went himself, and brought them to the place where the Doctor and his family lodged. It is remarkable that before the light of the next morning dawned, the house in which this baggage had been deposited, was burnt to ashes by the British troops!

Esopus being burnt, the Doctor was compelled to seek some other place of residence. And considering the towns on the margin of the Hudson as too much exposed to the attacks of the enemy, he determined to select a more retired situation. With this view, he made choice of the town of Sharon, in the state of Connectucut, which he

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removed his family, toward the end of October, 1777, where he spent the following winter. During his residence here, he preached repeatedly for the Reverend Mr. Smith, the minister of the town; but more frequently to a congregation in the town of Amenia, in Dutchess county, NewYork, lying adjacent to Sharon, in which he, shortly afterwards, made a temporary settlement.

A man curses himself, after hearing Dr. Rodgers' sermon in Danbury.

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Although the [ Ministerial ] labours of Doctor Rodgers in Danbury were not attended with any remarkable revival of religion, they were by no means without visible success. The Congregation was gradually restored to union and order; the children were collected and instructed ; the taste for sound and faithful preaching evidently increased; the attendance on public ordinances grew more

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and more general; and the whole aspect of the Congregation, when he left it, was decidedly more favourable than when he commenced his labours as its pastor.

But the labours of this venerable servant of Christ, though generally and highly acceptable to the congregation, were not universally so. Some of the enemies of the truth, thought him, in many of his addresses from the pulpit, too plain and pointed to be borne. One person in particular, who held a sort of pre-eminence in this class, after hearing one of the Doctor’s most solemn and pungent sermons, declared, that " if he ever went to hear him preach again, he hoped his arm might rot from his shoulder." In a few weeks afterwards, this person was seized with a swelling in his right hand, which gradually extending up his arm, a mortification ensued, and he died miserably ; his arm, before his death, literally rotting from his body. This event made a deep impression on multitudes; though the unhappy victim himself, to the last hour of his life, discovered no symptoms of relenting or penitence.

Doctor Rodgers, while in Danbury, as had

Correspondence with Gen. Washington, for Bibles distribution to the War Veterans.

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In a short time after the definitive treaty of peace was signed, the disbanding of the American armies commenced. About this time Dr. Rodgers, whose mind was ever busily employed in forming plans of piety amid benevolence, suggested to some leading persons the propriety of presenting to each soldier, on retiring from service, a Bible. The war had, of course, entirely suspended the importation of Bibles from Great Britain; and they had become, prior to the year 1781, extremely scarce in this country. Under these circumstances, it was found, as might naturally have been expected, that the needy soldiery were almost wholly destitute of copies of the Scriptures. In the year last mentioned, enterprising printer and bookseller of Philadelphia *

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printed a large edition of the Bible. This event, however, though it removed the difficulty arising from the scarcity of copies of the sacred volume, by no means supplied the army. Dr. Rodgers determined to interest himself, and to take measures for prevailing with others to interest themselves, in furnishing the defenders of their country with so valuable a present. Among those whom he endeavoured to engage in this pious design, was the Commander in Chief, [ Gen. Washington ]to whom he addressed a letter, congratulating him on the restoration of peace, and proposing the exertion of his influence for the attainment of this desirable end. The following answer to the Doctor’s letter, while it serves to assign one of the reasons why his pious plan did not succeed, will also furnish another testimony to the uniform dignity and greatness of the wonderful Man by whom it was written.

* Mr. Robert Aitkin. His duodecimo Bible, printed in 1781, was the first Bible, in the English language, ever printed in North America. Five years before, (1776.) Mr. Christopher Sower had printed, at Germantown, near Philadelphia, a quarto edition of the Bible, in German ; and more than a hundred years before, (1664,) the Rev. John Eliot had printed, at Cambridge, in Massachusetts, an edition of the Bible in the language of the Natick Indians.

"Head Quarters, 11th June, 1788.

" Dear Sir,

Glorious indeed has been our contest: glorious, if we consider the prize for which we have contended, and glorious in its issue. But in the midst of our joys, I hope we shall not for get, that to Divine Providence is to be ascribed the glory and the Praise.

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With much regard and esteem,

I am, dear Doctor,

"Go. WASHINGTON."

While Doctor Rodgers was thus a sojourner, and variously, but always usefully, employed, during his exile from New-York, it may he proper to inquire, what was going on, in the mean time, in that city, in relation to his affairs, and

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the interests of the church with which he was connected.

The British armies, in the course of the revolutionary contest, whenever they had an opportunity, manifested a peculiar hostility to the Presbyterian Church. This hostility, prompted partly by sectarian rancour, and partly by the Consideration, that the Presbyterians were generally favourable to the American cause, was displayed by many acts of violence and indignity of the most wanton kind *. The Presbyterian churches in New-York, were the objects of

* The following is extracted from a note in a Sermon, delivered and published by Dr. Rodgers, entitled, A Sermon ,reached in New-York, Dec. 11, 1783, appointed by Congress, as a day of public Thanksgiving throughout the United States, p. 26. " 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 levelled with the ground, and in some places left not a vestige of their former situation ; while they have wantonly defaced, or rather destroyed others, by converting them into barracks, jails, hospitals, riding schools, &c. Boston, Newport, Philadelphia, and Charleston, 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 has 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. "

Concerning the Middle Dutch Church, in Nassau—Street, which in the beginning of the war, was used by the British garrison as a Prison, and afterwards turned into a Riding School, the venerable Dr. Livingston thus expresses himself in a sermon, delivered July 4, 1790, when it was for the first time opened for public worship, after being repaired : " I dare not speak of the wanton cruelty of those who destroyed this temple, nor repeat the various indignities which have been perpetrated. It would be easy to mention facts which would chill your blood! A recollection of the groans of dying prisoners, which pierced this ceiling ; or the sacrilegious sports and rough feats of horsemanship exhibited within these walls, might raise sentiments in your minds that would, perhaps, not harmonize with those religious affections, which I wish at present, to promote, and always to cherish.’’

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special vengeance. The church in Wall-street was immediately seized, and converted into Barracks; and that in Beekman-street into an hospital. It is hardly necessary to add, that in preparing them for these purposes respectively, they were not only defaced, but almost entirely stripped of their appropriate interior; and that they were left in a most ruinous condition. Nor was this all. The Parsonage-house, belonging to the congregation, was, during the same period, destroyed. It fell a prey to the dreadful fire, which consumed so large a portion of the city, in a few

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weeks after the British troops took possession of it, in the autumn of 1776.

Post war reconstruction. Dr. Rodgers' conduct.

In the spring of the year 1783, when it be-a came known that the preliminary articles of peace with Great-Britain had been signed, an intercourse began to take place between the city of New-York, and the adjacent country. On the commencement of this intercourse, many of the old inhabitants of the city returned from their

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exile; and among these were some of the members of the Presbyterian churches. In the course of the ensuing summer a few more returned. But the larger portion remained in their various places of retirement until the evacuation of the city by the British troops, which took place on the 25th of November, 1783. On the 26th, the day after the evacuation, Dr. Rodgers returned with his family to the city ; and in a short time afterwards, the great body of the exiles were restored to their former habitations.

In taking ,a retrospect of the conduct and character of Dr. Rodgers, with reference to the revolutionary war, it will be nothing more than justice to his memory, and may not be unprofitable to others, to make two or three general remarks.

The first is, that although constitutionally, as well as by habit, a prudent and cautious man, and perhaps sometimes so to an extreme; yet when the path of duty became perfectly plain, he pursued it with fearless intrepidity. This was the case with respect to the American contest. The decision with which he acted in that contest, was beyond what was usual with him.

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A second remark is, that, while he was a firm, and even au ardent whig, yet he did not forget that he was a Minister of Jesus Christ; and never failed to make the latter his prominent character. When a Christian minister ventures much into the society of political men, and suffers his attention to be habitually occupied with their schemes and measures; and especially when he undertakes, in his public prayers and sermons, to expatiate freely on the political events of the day,

* The Hon. Gouverneur Morris,, Esq.

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he attempts a task as difficult as it is delicate. Nay, it may not be going too far to say, that he undertakes a task in which his ministerial feelings and character will seldom wholly escape injury. The truth of this remark, if the writer is not greatly deceived, was often exemplified during the revolutionary war. The conduct of many of the clergy, and especially of those of the Presbyterian church, in the course of that struggle, was indeed nobly patriotic, and eminently useful. Yet it may be seriously doubted, whether them some of them, in their zeal, did not, now and then, in their public ministrations, as well as in their private intercourse, overstep the bounds of propriety ; and appear more like politicians, pleading an earthly cause, than servants of the meek and benevolent Jesus, referring everything to his wise and holy government, and breathing peace on earth and good-will toward men.* It

* It has been said, and doubtless with truth, that while many pious ministers, and other christians in America, during the revolutionary war, were praying, in public and in private, that the councils of Great-Britain might be overthrown ; that defeat and destruction might attend their military and naval armaments ; and that victory, in every quarter, might crown our arms; thousands of pious persons, on the other side of the Atlantic, were praying, in the same language, against America, and in favour of British oppressions. Is it possible to suppose that such opposite petitions, on the same subject, were equally acceptable to Him who hears prayer? It is not possible. But it may be asked, where is the remedy for such occurrences? The remedy lies in ministers and others, when they address the throne of grace, being less of Politicians, and more of christians. It is plain that, if men were less prone to prescribe to the Most high in prayer, and more ready to adopt those humble, submissive, and filial forms of petition, of which the Sacred Volume gives so many noble examples, real christians, in different countries, even in the midst of war, might meet at the throne of grace, as on common territory, and unite in precisely the same requests. Some have been inconsiderate enough to allege that a remedy for all this difficulty may be found, so far as prayers are concerned, in the adoption of stated forms of prayer. But if such persons had an opportunity of perusingog a few of the " forms" and " offices," prepared " by authority,’’ to be used on Fast and Thanksgiving days, and in times of war, in countries where liturgies are established, they would frequently find much of their contents quite as exceptionable, both in spirit and expression, as what sometimes falls from the lips in extemporaneous fervour. With this difference, that in the one case, the evil is confined to its immediate authors; while in the other, it is imposed on thousands, and forced into every reading-desk- into which the form is introduced, There is no remedy to be hoped for from this quarter. It is to be found in the prevalence among ministers of the Gospel, of piety, good sense, sound judgment, and minds deeply imbued with the language and the spirit of the Holy Scriptures.

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would, perhaps, be extravagant praise to say, that Dr. Rodgers, amidst the contagion of the times, was, in this respect, wholly free from fault. But he was certainly much more free from the fault in question, than most of those active clergymen of the day, who took the same side, and possessed as much ardour of mind, as himself. Wherever he went, he set a noble example of devotedness to the ministry of reconciliation. Whether he addressed Conventions, or Legislatures, brigades of soldiers, or christian churches, the peculiar and precious doctrines of the Gospel were not only the constant, but the leading subjects of

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discourse. And the tendency of all his preaching, was to lead the minds of his hearers from this scene of conflict and change, of sin and sorrow, to a more holy and happy world.

Finally; Dr. Rodgers, amidst all the decision with which he thought, and the firmness with which he acted, during the struggle for American Independence, was distinguished for his liberality toward those, who adopted different opinions, amid took a different course. He was remarkably free from the bitterness of party

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worth, h had not only the faith, and the hope, but also the charity of a christian."

* Mr. Morris.

More on post-war reconstruction, New - York Legislative acts supporting churches rebuild.

CHAP. VII.

Psalm i. 3.

THE situation in which the subject of these memoirs, and the remains of his flock, found themselves, on returning from their exile, may be more easily imagined than described. Their numbers greatly reduced by death, and by permanent removals to the country; the pecuniary resources of all of them impaired and of many of them exhausted ; both their houses of worship in a state little short of complete ruin; their parsonage burnt; and a considerable debt accumulated in consequence of their long exclusion from the city,—it may be supposed that nothing but christian faith could have preserved them from total discouragement. This faith they were enabled, in some degree, to exercise. They trusted in the faithfulness of the great Head of the church; in his name they lifted

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up their banner; and he did not either forsake them, or disappoint their hopes.

The first and most serious difficulty which presented itself, was the want of a place of worship. A number of mouths, it was perceived, must necessarily intervene, before either of their churches could be prepared for the reception of a worshipping assembly. In this extremity, the vestry of Trinity church, unsolicited, and with a politeness which did them honour, made an offer of St. George's and St. Paul’s churches, to be used by the congregation alternatively , until one of their own churches could be repaired. This offer was gratefully accepted ; and from November 1783, until the following June, the remains of the congregation alternately worshipped, in conformity with a settled arrangement, in the spacious edifices just mentioned.

In a few days after Doctor Rodgers re-commenced his ministration in New-York , the day which had been recommended by Congress to be observed throughout the United States, as a day of thanksgiving and Prayer, arrived. On this occasion he delivered a sermon on Psalm 126. 3.

which was afterwards published, under the

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following title, " The Divine Goodness displayed in the American Revolution. * " This was the

second publication he ever made † ; and it is valuable, not only on the account of the pious and judicious discussion of its subject, in a religious view, but also on account of the historical matter, with which the body of the discourse and the notes are enriched.

It being found that the Brick church, in Beekman—street, had suffered less from the ravages of the enemy, and could be repaired more speedily, and at much less expense, than the church in Wall-street, it was determined to attempt the restoration of the former without delay. The work was immediately commenced, and completed in about six months, at an expense of between three and four thousand dollars. It was

* This sermon was delivered December 11th, 1783, in St. George’s. Chapel.

† The first was a sermon under the following title, " Holiness the nature and design of the Gospel 0f Christ, A Sermon preached at Stockbridge, June 24, 1779, before the Lodge of Free and Accepted Masons, of Berkshire county, state of Massachusetts ; and published by their request" This sermon was preached and published during the Doctor’s residence at Amenia.

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first opened for public worship, after being repaired, on the 27th of June, 1784, when the Doctor delivered a sermon on Psalm 122. 1. 1 was glad when they said unto me, Let us go into the house of the Lord.

As long as the congregation continued to meet in churches belonging to another denomination, it was not easy to draw the line between stated amid occasional worshippers. The opening of the Brick church furnished the first opportunity of drawing this line, and of determining the real strength of the congregation. The result was more favourable than could have been expected. It soon became apparent that the demand for pews could not be supplied, and that another church was indispensable for the accommodation of the people. It was resolved, therefore, as soon as the necessary funds could be procured, to undertake the repairing of the church in Wall—street.

The reverend Mr. Treat did not return to the city after the close of the war. Some considerations of a personal nature induced him to remain in the country until the summer of the year 1784, when, on the first day of July, the congregation

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In the month of March, 1784, Dr. Rodgers, and such of the elders and deacons as had returned from exile, presented a petition to the Corporation of the city, praying a remission of the arrears of rent, which had accumulated during the war, on the lot upon which the Brick church was erected; and also requesting a reduction of the annual remit of the said lot. The prayer of the petition, with respect to both these points, was granted. The back rents, amounting

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to between seven and eight hundred dollars, were all remitted; and the annual rent was reduced from one hundred dollars, to nearly half that sum *.

The Legislature of the State, in their first session after the conclusion of peace, passed an act, entitled, " An Act to enable all the religious denominations in this state to appoint Trustees,

who shall be a body corporate, for the purpose of taking care of time temporalities of their respective congregations, and for other purposes therein mentioned." This act, which is dated April 6th,, 1784 at once afforded relief from all the vexations and injuries which had been so long Sustained, for want of a charter, under the oppressions of the provincial government. In the course of the following month, the Presbyterian congregation met, and became a body corporate, agreeably to the provisions of the act, under the style of " The First Presbyterian Church in the City of New— York." The first Trustees were, Peter Van Brugh Livingston, Joseph Hallet, William Neilson, Daniel McCormick, Daniel Phoenix, Eleazer Miller, Samuel Broome,

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Archibald Currie, and John Mc Kesson. Dr. Rodgers, and the other surviving gentlemen, to whom the Brick church, and the lot on which it stands, had been conveyed, in trust, re-conveyed them to this corporation, soon after it was constituted.

The numerous applications for pews, mentioned in a former page, induced the newly elected Trustees, with the advice of the other officers and members of the congregation, to hasten the repairing of the Wall-street church. The work was accordingly commenced in the autumn of 1784, and completed, at an expense of between six and seven thousand dollars, in the month of .June following. * On the nineteenth day of that month, it was opened for public worship, and a sermon preached by Dr. Rodgers, from Psalm lxxxiv. 1, 2. The pews on the ground floor were all immediately taken, and a number of those in the gallery.

The expense of repairing these churches was

* The whole of the interior of the Wall-street church had been destroyed during the war. Nothing but the walls and the roof, or rather the principal timbers of the roof, were left.

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defrayed by subscription. And as this subscription was taken up at a period peculiarly inauspicious for raising money, a more than common share of address, patience, and perseverance, was necessary for prosecuting it with success., Dr. Rodgers, as usual, shrunk from no task that was assigned him. He went from door to door, for a number of weeks, begging for the church; and chiefly to his exertions, under God, may the speedy and happy accomplishment of the undertaking he ascribed.

Toward the close of the year 1784, Mr. James Wilson, a licensed candidate for the gospel ministry, arrived in New-York front Scotland. It was perceived that when the Wall-street church, which was then repairing, should be completed, a second minister would be absolutely necessary for the maintenance of regular service in both churches. Mr. Wilson having preached for

several months, on probation, to the acceptance of the people, it was determined to call him to be one of their pastors. This was done, unanimously, on the twenty—ninth day of April, 1785. Mr. Wilson accepted the call, and was ordainedto the work of time gospel ministry, and installed collegiate pastor, with Dr. Rodgers, of the United

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churches of New-York, on the tenth day of August following.

Soon after the close of the revolutionary war, the Legislature of New-York passed an act, establishing a board, styled, " The Regents of the University of New-York." The powers and duties of this board are highly important. To them it belongs to grant charters of incorporation to all seminaries of learning; to visit and inspect colleges and other seminaries; and in general, to watch over the interests of literature throughout the state. Of this University Doctor Rodgers was chosen Vice- Chancellor, which place he continued to occupy until his death.

In the month of May, in the year 1785, the Synod of New-York and Philadelphia, then the supreme judicatory of the Presbyterian church in the United States, began to take those steps for revising the public standards of the church, which issued in their adoption and establishment on time present plan. Every step in this system of measures, affords evidence of the respect in which the subject of these memoirs was held, and the confidence reposed in his wisdom and fidelity. He was a member of almost every committee

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appointed to conduct the business. On the 23d day of May, in the year just mentioned, the Synod being convened in Philadelphia, it was on motion resolved,— "That Dr. Witherspoon, Dr. "Rodgers, Dr. Robert Smith*, Dr. Patrick Allison, Dr. Samuel S. Smith, Mr. John Woodhull, "Mr. Cooper†, Mr. Latta ‡ , Dr. Duffield, and Mr. Matthew Wilson, be a committee to take into consideration the constitution of the church of Scotland, and other protestant churches; and agreeably to the general principles of presbyterian government, complete a system of

* The Rev. Dr. Robert Smith., of Pequea, Pennsylvania, a gentlemau of respectable talents and learning, and of eminent piety. His most important publication consists of three sermons on Faith, in the fourth volume of the American Preacher. He died about twelve years before Dr. Rodgers.

† The Rev. Robert Cooper, of Shippensburg, Pennsylvania, afterwards Doctor of Divinity. Dr. Cooper had a remarkably strong, sound mind; and though late in acquiring an education, and entering the ministry, he was a divine of great judiciousness, piety, and worth.

‡ The Rev. James Latta, of Chesnut Level, Pennsylvania, afterwards Doctor of Divinity. Doctor Latta, for talents and learning, as well as piety, held a high place among the clergy of his day. He died at an advanced age, a few years before Dr. Rodgers. He published a Discourse on Psalmody, which does honour to his memory.

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general rules for the government of the Synod, and the several Presbyteries under their inspection, and the people in their communion; and to make report of their proceedings herein at the next meeting of synod."

The same afternoon, an overture was brought into synod, that, for the better management of

On the 17th of May, 1786, on resuming the consideration of this overture, the following motion was introduced into the synod, and carried in the affirmative, viz. " Resolved, that this Synod will establish, out of its own body, three or more subordinate synods, out of which shall

be composed a General Assembly, Synod, or " Council, agreeably to a system hereafter to be

adopted. In pursuance of this resolution, the Rev. Doctors Rodgers, Smith, Duffield*, and

*The Rev. George Duffield, D. D. Pastor of the church in Pine-street, Philadelphia. This gentleman was distinguished for the fervour of his piety, his intimate acquaintance with the constitution of the Presbyterian church, and his excellent powers as an extemporary preacher.

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Allison*; and the Rev. Messrs. Latta, Martin, .Mathew Wilson, Graham, Houston, James Finley, and Hall, were appointed "a committee "to prepare and report a plan for the division of "the synod into three or more synods."

On the 22d day of May, in this year, the committee appointed in 1785, to mature a system of discipline and government for the church, made their report, which was referred to another committee, consisting of the following gentlemen, viz, the reverend Doctors Witherspoon, Rodgers,

* The Rev. Patrick Allison, D. D. was born in Lancaster county, Pennsylvania, in the year 1740. He received his education in the College of Philadelphia; was ordained to the work of the gospel ministry, and installed Pastor of the Presbyterian church in Baltimore, in the year 1762 ; where he remained honoured and useful until his death, which took place in 1802, in the 62d year of his age. Dr. Allison undoubtedly held a place in the very first rank of American clergy. He shone with distinguished lustre in the judicatories of the church. For the perspicuity, the correctness, the sound reasoning, and the masculine eloquence of his speeches, in ecclesiastical assemblies, he was long admired, and had scarcely an equal.

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Mc Whorter, Sproat*, Duffield, Allison, Ewing,† Smith, and Wilson; together with Isaac Snowden, Esq. and Mr. Robert Taggart, and Mr. John Pinkerton, Elders. This committee was directed to meet in Philadelphia, in the month of September following; and was empowered to "digest such a system as they shall think to be accommodated to the Presbyterian church in America, and procure 300 copies to be printed and distributed among the Presbyteries."

* The Rev. James Sproat, D. D. was a native of Scituate, in Massachusetts, where he was born April 11th, 1721. He received his education in Yale College; was ordained to the work of the ministry at Guilford, Connecticut, August 23, 1743 ; was removed to the pastoral charge of the second Presbyterian church in Philadelphia, in March, 1769; and died October 18th 1793, in the 73d year of his age. Dr. Sproat was one of the most venerable and excellent ministers of his day.

† The Rev. John Ewing, D. D. Pastor of the First Presbyterian church in Philadelphia, and Provost of the University of Pennsylvania. He was born at Nottingham, in Maryland, June 21st, 1732 ; and died Sept. 8th, 1802, in the 71st year of his age. The eminent character of this gentleman ; the vigour of his talents ; the extent of his learning ; his extraordinary accomplishments as the head of a literary institution ; and his excellence as a preacher, are well known. His Lectures on Natural Philosophy, and a volume of Sermons, will long attest them.

A

SERMON Preached in Boston

At the

ANNUAL ELECTION, May 25, 1814,

Before

HIS EXCELLENCY CALEB STRONG, ESQ. Governour,

HIS HONOR WILLIAM PHILLIPS, ESQ. Lieutenant Governour,

THE HONORABLE COUNCIL,

And The

LEGISLATURE OF MASSACHUSETTS

*******

REPRINTED 1999

COMMONWEALTH OF MASSACHUSETTS

R.D. Dunning, of Brunswick, and Rev. Aaron Kenney, of Alford, be a committee to wait upon the Rev. Dr. Appleton, and present him the thanks of the House, for the ingenious, learned and appropriate Discourse, pronounced by him, before His Excellency the Governor, and the two branches of the Legislature of Massachusetts, on the 25th inst. and to request of him a copy for publication.

TIMOTHY BIGELOW, SPEAKER.

ISAIAH, XXXIII-6.

Wisdom and knowledge shall be the stability of thy time, and strength of salvation ; The fear of the Lord is his treasure.

THIS chapter begins with an elegant apostrophe to

Sennacherib, King of Assyria, reproaching him, as the ambitious and unprovoked disturber of the peace of nations. the prophet next makes a devout address to Jehovah, expressing confidence in the divine government, and hope of the delivery and security of his people, notwithstanding the menaces of an insolent and imperious adversary.

The text is thought to be directed to Hezekiah, then

monarch of Judah, and is thus rendered by Bishop Lowth.

Wisdom and knowledge shall be the stability of thy times ; the possession of continued salvation ; the fear of Jehovah, this shall be thy treasure.

The terms, wisdom and fear of God, as frequently used in scripture, are synonymous. The fear of the Lord, that is wisdom. But, as both occur in our text, it is rational to conclude, that, by the latter, is signified an ability to accomplish desirable ends, by a judicious choice and arrangement of means. This ability, though often found in connexion with knowledge and piety, is not to be confounded with either. The fear of god directs men to aim at the purest and noblest ends. For the accomplishment of these, wisdom makes a selection from those various means, which knowledge has provided.

The doctrine, inculcated by our text is, therefore, that the permanent prosperity of a nation is best secured by a union of knowledge, wisdom, and a fear of God.

After having endeavoured to illustrate this proposition, we shall consider, in what way these qualities can be most effectually promoted.

To elucidate the proposition, we observe, first , that, by science, a nation is enabled to profit by the advantages of its natural situation. It avails little, that the soil of a country is rich, if the art of cultivation is unknown to the inhabitants. It avails nothing, that her shores are capable of being connected with every climate, through the medium of intervening seas or oceans, while science has never taught the construction of vessels, nor the art of directing them. Without this knowledge, there is comparatively little use in the rivers, by which a country is intersected ; nor can the advantages of them be fully realized, till all vincible obstacles to navigation are actually overcome, and neighboring streams are made to unite their waters.

The fearful train of disorders, which makes such extensive and perpetual devastation on the happiness and life of man, is found capable of being arrested or enfeebled by the use of those mineral or vegetable substances, which the liberality of nature produces ; but of which it is the province of science to discover the virtues, and the just application. It is in vain, that remedies are provided for human sufferings, or sustenance for human life, while the plants or minerals, which contain them, are permitted to remain undistinguished in the bosom of the forest, or buried beneath the surface of the earth. How inexpressibly might the sum of human misery have been lessened, had the science of medicine, among all the nations of antiquity, been advanced to its present state ! What enormous waste of life has been annually made for many centuries, by a disorder, the easy prevention of which is a matter of recent discovery ! The sciences of chemistry and mineralogy, lately introduced into our country, and now cultivated with so much ardour and success, cannot fail, by their influence on medicine, agriculture, and the arts, to produce consequences of great national importance. The nature of man on the one side, and of soils and climates on the other, remains the same in every age. It is knowledge-it is cultivation, that produces the change. To this are we to ascribe it, that in our own country, where, two centuries ago, wild beasts and savages were contending for the empire of an unmeasured desert, there are now civil institutions, commerce, cities, arts, letters, religion, and all the charities of social and domestic life.

Secondly-in wisdom and knowledge is implied a right understanding of the nature and design of civil society. A community possessing these qualities, will consider government as a benevolent institution, resulting from the social nature of man, and conductive not less to his liberty, than his security. They will adopt a form of government, not only good in itself, but adapted to the local and relative situation of their country, and to their own genius and character. Whatever constitution be preferred, they will never accede to the doctrine, that the people were made for their rulers ; but will rather consider the latter as the honored depositaries of power, originally inherent in the people, and voluntarily relinquished by them, on the condition of its being used for their benefit. They will, by consequence, believe themselves in possession of a right, either to resume the power, or else to demand the accomplishments of the conditions, on which it was conferred.

Thirdly-whatever civil compact they may see fit to adopt, an enlightened people will not trust themselves to calculate, with minuteness and confidence, the greatest degree of political prosperity, that may be enjoyed, nor the least degree of restraint, that may be necessary. It will not escape them, that no human foresight can extend to all emergencies, which a series of years may produce ; and that time may develope, in any political constitution, traits, either more or less valuable, than were apparent to its original authors. It is a well known truth in mechanics, that the actual and theoretical powers of a machine will never coincide. Through the flexibility of one part, the rigidity of another, and the roughness of a third, the result may disappoint those fond hopes, which seemed to rest on the firm ground of mathematical calculation. The judicious artist, will not however, on this account, be willing to reject, as worthless, a structure of splendid and complicated mechanism, of solid materials, in the formation of which much labour, experience and ingenuity have been employed.

It is a remark, not less important because frequently

made, that an indifferent constitution may be so administered, as to render a nation happy, and that, without a good administration, the best political institutions will fail of accomplishing that purpose. Now, as the manner, in which government will be administered in any nation, can never be forseen, a discerning people will not confidently anticipate, as their perpetual portion, the highest degree of prosperity which their form of government seems calculated to secure. Nor will they fix their eyes so intensely on the evils, which may be felt at any period, as to forget the imperfection of all human establishments, and that, under a new form of government, may be concealed important disadvantages, which experience alone can bring to light. Rejecting alike the character of inconstancy, turbulence, and despondency, they will neither tamely yield to abuses, nor subvert their political institutions on account of them.

Fourthly-as an enlightened people will know how to value their rights, they will place in office, who, by their ability, knowledge, and integrity, are entitled to such distinction. To obtain their suffrages, it will not be enough, that a man professes his attachment to order, religion, or liberty. He must have more solid ground, on which to establish his claims to public favor. In knowledge and wisdom is doubtless implied a spirit of discernment. To enjoy the confidence of a wise people, there must therefore, be a consistency of character, a uniform regard to moral principle, and the public good. They will clearly perceive, that the civil interests of millions cannot be secure in the hands of men, who, in the more confined circle of common intercourse, are selfish, rapacious, of aspiring.

An enlightened regard to self interest and a religious sense of responsibility, will in this case, lead to the same practical result. In exercising the right of freemen, the man of religion experiences no conflict between his duty and his inclination. Towards the dishonest, profane, ambitious and profligate, he feels "the strong antipathy of good to bad". HE has no wish to behold, arrayed in the robes of office, men, whose largest views do not extend beyond the limits of mortal life, and whose deportment and conversation indicate neither love nor reverence for the Author of their being.

In very popular governments, where the elective franchise is widely extended, it is, doubtless, impossible, that candidates for public office should be personally known to all, whose suffrages they receive. How generally soever knowledge is diffused, all the members of a large state cannot be brought within the sphere of mutual observation. In this case, resort must be had to the best sources of information. But it should not be forgotten, that a portion of the same intelligence and virtue, required in rulers, is necessary in giving information concerning candidates. An honest and well-informed freeman will rely on none but honest and well-informed witnesses.

Fifthly-a nation, distinguished by a union of wisdom, knowledge, and the fear of God, is morally certain of having its government well administered, not only for the reason just assigned, but because the tone of morals, existing in such a nation, will operate as a powerful restraint, if, by any casualty or deep dissimulation, persons of yielding virtue should be placed in office.

Public opinion constitutes a tribunal, which few men,

and, least of all, those, who are in pursuit of popular favour, will dare to set at defiance. It is scarcely possible, that a people, truly wise and virtuous, should have a government badly administered. Whenever the majority of a community complain of their rulers, they implicitly utter reproaches against themselves, for having placed their destiny in the hands of men, with whom it is insecure. If their reproaches are long continued, it is good proof that their own morals exhibit no very striking contrast with the morals of those, whose profligacy they condemn. In popular governments, the virtues and vices of rulers must flourish or wither with those of the people.

Again. A union of wisdom, knowledge, and the fear of

God, will contribute to the prosperity of a nation by increasing its power.

That a nation, degenerate in its morals, may, however, be formidable by its policy and physical strength, is not to be questioned. But, if ignorance is joined to the want of virtue, we cannot doubt, that its imbecility will be equal to its wretchedness. Let the same nation become both well-informed and virtuous, and the augmentation of power will be incredible. In a wise and virtuous state, the citizens will cherish mutual confidence. This confidence will be a bond of union, not only between the people and their government, but between the different orders and members of the community. In such a state, rulers will act, not for themselves, but for the nation ; nor will the people indulge a spirit of restless innovation, murmuring, or faction. "Virtue in a society," says a profound writer, (Bishop Butler) "has a tendency to procure superiority and additional power, whether this power be considered as the means of security from opposite power, or of obtaining other advantages. And it has this tendency by rendering public good both as an object and an end to every member of the society ; by putting every one upon consideration and diligence, recollection and self government, both in order to see what is the most effectual method, and also in order to perform their proper part for obtaining and preserving it; by uniting a society within itself, and so increasing its strength; and what is particularly to be mentioned, uniting it by means of veracity and justice. Power in society, by being under the direction of virtue, naturally increases, and has a necessary tendency to prevail over opposite power, not under the direction it, in like manner, as power, by being under the direction of reason, increases, and has a tendency to prevail over brute force."

A state of things is here supposed, it may be objected, which is wholly ideal ; since the world, from its commencement, has produced nothing resembling it. This is, indeed, true. But, if it is true, that a state would be extremely powerful, were it entirely virtuous, its power must, by consequence, be proportionate to its virtue.

A nation, but faintly resembling that, which has been

imagined, would, indeed, be far less than others likely to experience civil discord and foreign wars. Without cool deliberation, and a solemn conviction of responsibility, it would not gird on the harness. But, proceeding with reluctance, and under the impulse of duty, it would, if circumstances should not only justify, but require the measure, act with the more determined valour Like the judgements of heaven, its displeasure would be slow and righteous, but irresistible. The people that do know their god, shall be strong and do exploits.

Further. Wisdom and virtue tend to the stability of a government, as they will prevent both the necessity and the desire of a revolution. The necessity of such an event, in any nation, implies a high degree of corruption in its rulers. The desire without the necessity indicates, with no less certainty, a depraved, restless, and turbulent people. It is evident, that a moral and enlightened people will not be factious ; nor will an administration of this character be oppressive. It is a melancholy and mortifying truth, that all human things tend to degeneracy. To check this tendency, any political establishment, knowledge, generally diffused and actively employed, in conexion with a religious regard to the public welfare, may be effectual. Moderate evils, not easily remedied, will be patently endured. Tranquility and prosperity may thus be the growth of ages and centuries. But, where there is not enough either of knowledge or moral principle to discover or correct abuses, as they occur, the mass, by constant accretions, will become enormous, and produce eventually the atrocities and sufferings of a revolution.

A well informed people know the advantages of the

civil, compared with the savage state. They know, that where there is civil society, there must be law, and that law implies restraint. They will consider partial restraint, as a moderate price, at which to purchase the rich blessings of order and safety. From a religious people, civil government, so far as it is of a moral nature, can no ever incur opposition. The restraints of morality they are bound to observe by stronger obligations than those , which arise from any human authority. On their hearts the words of a divine law are deeply inscribed. They abstain from moral disorder, out of regard to this law, which extends equally to the savage and social state ; to every condition indeed, and to every part of the universe, where there are human, or even intelligent beings.

Knowledge and wisdom tend no, less to the stability of a government, by opposing despotism, than by avoiding anarchy. Where the minds of a nation are left free, an arbitrary government can never be established. While the spirit of a people is unsubdued, by which I mean, when it is under no confinement but that, which arises from reason and religion, obstacles, numerous and powerful, will be planted in the road of an aspiring despot.* * The ancient Greeks were so fully convinced of this, that the inhabitants of Mitylene, having gradually subjected some of their allies, who had revolted, forbade them to give any instruction to their children. (AEliani Hist. Var. L.7. 15) There is no communion--there is no congeniality between that intellectual and moral elevation, implied in the character of a people, distinguished for knowledge and fear of God, and that ignorance, corruption, and debasement, involved in quietly surrendering to human caprice, those rights which our creator designed, as the unalienable accompaniments of a rational nature.

To illustrate and exemplify these remarks, we need only refer to the early history of our own country. Those illustrious men, who, under God, directed the earlier destinies of New England, were distinguished for the character of which we have been speaking. They were equally remarkable for their love of liberty, and their hatred of anarchy and misrule. They could, without complaint, forego the indulgences and elegacies of life ; they could look unappalled on a vast, stormy, unfrequented ocean ; they could plant themselves and families, in a wilderness rendered hideous by every danger ; they could submit, with invincible fortitude, to toils and privations ;--but their noble minds could not endure the spirit of civil and religious bondage. How well they understood both the rights of the people, and the rights of government, appears from the following words of one of their chief magistrates.(Governour Winthrop.) "There is a liberty of corrupt nature, which is inconsistent with authority, impatient of restraint, and the grand enemy of truth and peace ; and all the ordinances of God are bent against it. But there is a civil, moral, federal liberty, which consists in every one's enjoying his property, and having the benefit of the laws of his country, a liberty for that only, which is just and good ; for this liberty you are to stand for your lives."

The fear of God tends to the stability of a nation, by ensuring the divine protection. if no human being either enters the world or leaves it; if no plant of the field either vegetates or decays; if no sparrow falls to the ground without our heavenly father, can all the parts of that vast and complicated machine, denominated a nation, continue their relative positions, and discharge their various functions without the same counsel and agency ? "All nations are before him as nothing; they are accounted as less than nothing and vanity. At that time I shall speak, saith Jehovah, concerning a nation, and concerning a kingdom, to pluck up and to pull down and destroy it, if that nation, against whom I have pronounced, turn from their evil, I will repent of the evil, which I thought to do to them. And at that time I shall speak concerning a nation and concerning a kingdom, to build and to plant it, if it do evil in my sight, I will repent of the good, wherewith I said I would benefit them."

This language expresses not merely the manner. in which God dealt with the Jewish nation, over which he maintained a government peculiarly retributive; but the course of his providence in general. There are two ways, in which these declarations are rendered effectual. In the first place, such is the divine constitution, that vice brings immediate punishment to a state, by rendering it discordant and feeble. Such is the essential and immutable nature of vice, as to blast the best hopes of society, and to weaken the bonds, by which it is held together. Virtue, we have seen, tends to union, strength, and harmony. It is obvious, therefore, that God protects an upright nation by its uprightness, and demolishes and ruins an immoral nation by its profligacy.

In the second place, it should be considered, that the prayers of the righteous come up, as a memorial before God. This sentiment is not peculiar to revelation, but may be considered, as universal among those, who believe in a superintending providence. God hath never said to the seed of Jacob, "Seek ye me in vain." But, that the prayers of a nation may be heard and graciously answered, it is necessary that they be offered with uprightness of character. If the Lord will not hear an individual, who regards iniquity in his heart, neither will he accept the sacrifices of a vicious community. Agreeably to this, when the kingdom of Judah had become inattentive to the moral requirements of God, they were not encouraged to expect any favourable answer to their prayers. "When ye spread forth your hands, saith Jehovah, I will hide mine eyes from you. When ye make many prayers, I will not hear; your hands are full of blood."

If national prosperity is the sum of happiness enjoyed in a nation, it evidently depends on something more, than either the constitution of government, or what is strictly comprehended in the administration of it. Where both of these are good, there is, indeed, a strong presumption, that the people, that the people will be happy. Still it is not certain. No inconsiderable part of the real worth of our earthly existence consists in the safety and purity of domestic intercourse. Were all the happiness, hence resulting, destroyed, it is, at least, questionable, whether the remaining would be the better part. Now, though a bad government is likely to contaminate the mass of a nation, and infuse a kind of pestilence into the intercourse of neighbors, and even of individuals belonging to the same family; yet that state of happiness, which is the opposite of this, will not necessarily result even from a union of good laws and rulers. In order to this, there must be general knowledge, but especially a high sense of moral obligation. While the ties of morality cannot be made to fasten on the conscience, social intercourse will be rendered precarious by falsehood and selfishness; friends will be perfidious; neighbors will be unkind and contentious; and all the joys of domestic life will be embittered. Knowledge, however salutary in conjunction with correct moral feelings, is, without them, wholly inadequate to diffuse either happiness or safety through the more private parts of life. In the time of Pericles, Greece was not happy, because there was nothing in her religion, which could operate, as a principle of moral life.*(Mitford's Hist. of Greece, vol.iv. 432) And rome became dissolute, because she received from Athens, at the same time, both her literature and her manners.+(Kennet's Rom. Ant.) In the age of Julius and of Augustus, both public and private vices had become enormous, and extensively propagated. Such likewise was the state of the Jews, when, in the midst of good instruction, they rejected the fear of Jehovah. The want of religious feeling was apparent in all the business and intercourse of life. Every thing was gloomy and full of danger. "Take heed, every one of his neighbor, and trust not to any brother ; for every brother will utterly supplant, and every neighbor will walk with slanders. They have taught their tongues to speak lies, and weary themselves to commit iniquity."(Jerem. ix. 4,5

From all, which precedes, it has become sufficiently obvious that, in order to experience the full effects of the best political institutions, a previous foundation must be laid in the minds of those, who compose the state; and that wisdom, knowledge, and the fear of God, are the precious materials, of which this foundation is to be formed. The promotion of these will, therefore, demand the attention of all the enlightened members of the state, but especially of those, concerned in its government. If it is important to enact laws for the suppression of vice, it is undeniably more important to prevent or exterminate, if possible, those corrupt propensions, which lead to it. The police officers of a distempered city are but ill employed in directing men to fumigate the streets and markets, if no care be taken to clear the ground and purify the atmosphere, from which the contagion is communicated.

Those intellectual and moral qualities, so essential to the permanent prosperity of a state, can be promoted extensively in no other way, than by education, early begun and judiciously prosecuted. The youth in a community have, long since, been compared to the spring. The loss of these would be like striking out from the year the vernal months. If there be no vegetation in the opening year, what shall support life during the time of autumn and winter ? Or what if there be a luxuriant vegetation, but no salutary or nourishing plant ? What if "thistles grow instead of wheat, and cockles instead of barley ?

That education may do much, both for the intellectual

and moral improvement of a nation, cannot be called in question. If the Spartan discipline was found adequate to its object, during many centuries, though it counteracted some of the strongest affections of our natures; if parental, filial, and even conjugal tenderness could be extinguished or smothered under a political constitution, which formed but one family of a whole state, what might not be done by pursuing, with perseverance, a plan of education, concerted with just views of the human character, and under the influence of that glorious light, which christianity has shed on the destiny of man !

The active powers of the soul must either be suppressed or directed. If they are suppressed, their possessor loses, in a considerable degree, his rank in the moral world. If they are not suppressed, they must be directed by knowledge and moral principle.

The importance of early instruction was felt by the wisest nations of antiquity. "What," says an author.*(Abbe Barthelemi. Travels of Anacharsis, iii.329) speaking in the name of the Grecian sages, and profoundly versed in their writings, "What are the solid foundations of the tranquility and happiness of states ? Not the laws, which dispense the rewards and punishments; but the public voice, when it makes an exact retribution of contempt and esteem. The laws, in themselves impotent, borrow their power solely from manners. Hence results, in every government, the indispensable necessity of attending to the education of children, as an essential object, of training them up in the spirit and love of the constitution, in the simplicity of ancient times; in a word, in the principles, which ought ever after to regulate their virtues, their opinions, their sentiments, and their behavior. All, who have meditated on the art of government, have been convinced that the fate of empires depended on the education, given to youth."

This subject did not escape the notice of the Athenian legislature. Solon enacted a number of laws, relating particularly to education. In them he specified both the time, at which youth should receive public lessons, and the character and talents of the masters, who should instruct them. One of the Courts of Justice was to superintend the observance of these regulations.*(Trav. of Anacharsis,

vol. i. 62-Mitford's Hist. of Greece, vol. i. 440).

At Sparta, it is well known that education was every

thing. Children were scarcely introduced into the world, when they were subject to a course of discipline, applied equally to the mind and the body. Lycurgus would have his laws engraved on the hearts of the citizens; and, to effect this, he endeavored so to direct the education of youth, that his institutions might be to them, as a law of nature.+ (Ibid). "In the rising ages of Rome," says the learned Kennet, "while their primitive integrity and virtue flourished, the training up of youth was a most sacred

duty. But, in the looser times of the empire, the shameful

negligence of parents and instructers, with its necessary consequence, the corruption and decay of morality and good letters, struck a great blow towards dissolving that glorious fabrick."++(Juvenal gives testimony to the same effect: "Dii majorum umbris tentum, et sine pondere terram Spirantesque crocos, et in urnam perpetuum ver Qui praeceptorem sancti voluere parent is Esse loco."

The same general principle is distinctly recognized in that constitution, which was divinely bestowed on the Jewish nation. "These words, which I command thee this day, saieth Moses, shall be in thine heart; and you shalt teach them diligently unto thy children; and shall talk of them, when thou sittest in thine house, and when thou walkest by the way; when thou liest down, and when thou risest up.*(Deut.vi.6.)

If such be the importance of education, may I not be

indulged for a few moments, in considering the most obvious ways, in which it is promoted ?

At the head of these, we cannot hesitate to place

parental or domestic instruction. In his children, the parent beholds those, who are to become members of the state, and to act, in a sphere of greater or less extent, on its political and moral interests. He is forming their character at an age, when their dependence is absolute, and resistance impossible. The first development of the mind is mane under the domestic roof, and in the presence of those, who are most interested to observe it. It depends on the knowledge and fidelity of parents, whether their children shall be seasonably taught the being, perfections, and government of God, or be permitted to spend the earlier part of their existence in ignorance or contempt of him, from whom they received it. On the same knowledge and fidelity in parents will it depend, whether the first notions, which children form of the Supreme Being, shall coincide with reason and scripture, or be the monstrous birth of a distempered imagination; whether the more gentle affections shall be cultivated, or the wilder passions be permitted to rage and mingle in defiance of restraint, either from prudence or religion.

Every family is a nation in embryo. Civil society originally consisted of families; and so it does still. By forming habits of obedience, intercourse, and beneficence, while under parental government, young persons become qualified to move in a more enlarged sphere, and to discharge duties of more extensive importance. In this manner are now forming throughout this commonwealth, a set of mechanicks, a yeomanry, military characters, merchants, divines, legislators, and judges; all those, in fine, who shall compose the body politic, when we, who are now living, shall be covered with the "clods of the valley."

In view of this subject, I am irresistibly led to

contemplate the primitive character of New England. In relation to those, who, by planting civilization and religion on these shores, transmitted to us this fair inheritance, the language of inspiration may well be used; "when thou wentest after me in the wilderness, in a land, that was not sown, Israel was holy to the Lord, and the first fruits of his increase." In almost every dwelling there was there both an altar and a church. "Then began men to call on the name of the Lord." The child was early engaged in the worship of Jehovah, to whom he had been consecrated by a christian ordnance. From the lips of maternal piety and love, he imbibed the lessons of heavenly wisdom. By a father's authority, guided and softened by the spirit of religion, his abberations were reclaimed, and virtuous habits were aided and confirmed. It was a scene, which angels delighted to witness ! The bible, the Sabbath, and the sanctuary, were objects not only of veneration, but of affection. Together with the love of truth and probity, they formed a strong attachment to rational freedom; a character, remarkable for solidity, decision, and independence. They knew both how to appreciate their rights and to defend them. They knew what was expected from children, of whose parents it could be emphatically said, that they "feared God, and feared nothing else."

2. Next in importance to family instruction, is that

of common schools. No friend to his country can ever be indifferent to this source of information. Large rivers may be of great utility in fertilizing, with certain limits, the adjacent fields. Bu the country in general is to be enriched and moistened by smaller streams. By the institution of schools, knowledge is diffused over a whole nation. Its streams are carried to every house and every cottage. They may be tasted alike by children of wealthy, and those of indigent parents. Nothing can be more consistent with republican principles, nothing more essential to such a government, than this equal and universal extension of knowledge. To a benevolent mind it is highly gratifying to reflect, that, in a large community, there should be scarcely a child under the hard necessity of passing through life in profound ignorance. No man is in a situation so elevated, as to justify an inattention to such a subject.

The advantages, resulting to the public from school

education, will obviously depend much, not only on the knowledge, but also on the morals of those, who are employed to give instruction. Parents can scarcely do their children a more material injury, than to place them under the care of a profane, intemperate, or licentious teacher.

3. Academies, or schools of a public nature, are

useful, just in proportion to the fidelity, and accuracy, with which they teach the principles of morality, science, and classical literature. And perhaps it may deserve the attention of an enlightened legislature, to determine, whether a moderate number of these establishments, with endowments competent steadily to maintain able instructors, would not as effectually subserve the interests of knowledge, as to give to a great number, an existence, painful, precarious, and intermitting.

4. In the next particular, we have doubtless

been anticipated. The happy consequences resulting to society from more extensive literary establishments, such as colleges and universities, have been so generally observed, as to render it unnecessary to offer either detail or proof. It has been a thousand times mentioned, and ought never to be forgotten, that our ancestors were the friends of learning, as well as of liberty and religion. The university in this vicinity, originally dedicated "to Christ and to the church,"* (The motto, on the seal of Harvard College, is Christos et Ecclesiae.) stands as a durable monument of the enlarged views entertained by the fathers of New England. How well they judged as to the influence of Knowledge, in giving stability both to the church and the commonwealth, will appear doubtful to no one, who examines the long list of civilians, military commanders, or religious instructors, who, in different periods of our country, have defended its liberties, formed its political constitutions, or corrected its sentiments and morals. Of these illustrious names, he will find a large proportion in the catalogs of our older seminaries.

These views, I well know, are familiar to the audience, which I have the honor to address; to a legislature especially, which, recently by an act of noble munificence, gave public evidence of the interest, which it feels in the "advancements of literature, piety, morality, and the useful arts and sciences."+ (The Legislature of this Commonwealth, at their last session, passed an act, granting and appropriation, for ten years, the tax, which the President, and Directors, and Company of the Massachusetts Bank are and shall be liable to pay to the Commonwealth, in the following manner, viz; Ten sixteenths to Harvard College, Three sixteenths to Williams College, and three sixteenths to Bowdoin College. One fourth, at least, is to be appropriated, according to the judgement of the respective corporations of said colleges, for the benefit of such students, as may apply therefor-It is highly honorable to the Legislature, that this act passed both houses without opposition. Quid munus repulicae majus, meliusce affere possumus,quam si juventutem docemus et bene erudimus ? )

But, of all kinds of knowledge, none is so important to human beings, as that, which relates to God, to (pg22) their present duty, and future prospects. No instructions are like his, who spake from heaven. Wherever the gospel is preached with clearness, and with a becoming mixture of zeal and knowledge, the eternal difference between virtue and vice is openly displayed; sensibility of conscience is preserved, and its decisions respected; the general tone of morals is raised, and vice, if not suppressed, is constrained to avoid observation and seek retirement.

In christianity, the mind is assailed by motives, such as could not be drawn either from the stores of philosophy or from any other system of religion. A world is here opened on the imagination, absolutely without bounds or limits. The rewards of virtue and the punishments of vice are declared, by the Son of God, to be of such duration, as accumulated ages and millions of ages cannot diminish. The objects of this retribution are human actions in connexion with motives and dispositions. Now it can be, for a moment, doubted, that the public preaching of such a religion throughout a nation, is calculated to arrest the progress of vice, to enliven moral feelings, to diffuse a general spirit of sobriety, and to create habits of deliberation, and religious forecast ? But, if the advancement of good morals, by which the execution of laws is infinitely facilitated, be a fit subject of legislation, so must be every institution or practice, which most powerfully tends to such an issue. If ancient legislators were so thoroughly convinced of the value of religion in civil government, as to originate or countenance false pretences to revelation, how much does prudence, as well as duty, require a christian state to support a religion, which in truth descended from heaven !

It has now, we hope, been sufficiently shown, not only that the permanent prosperity of a nation is best secured by a union of knowledge, wisdom, and the fear of God; but that the education of youth is, under divine providence, the most powerful means of affecting this union.

In view of this subject, shall I be permitted briefly

to address His Excellency, the chief magistrate of this Commonwealth ?

At a crisis, when acknowledged talents, long experience in public affairs, unshaken integrity, conciliating and cautious manners, joined with decision of character, were qualities, infinitely important in one, who should be selected to preside in our government, we recognize, with devout thankfulness, the gracious hand of Almighty God, in again directing the public attention to your Excellency to consider the voice of the public, as the indication of

duty. We rejoice to witness, in the supreme executive of our state government, a rich assemblage of those republican and christian virtues, which shone with so benign a lustre, in the purer ages of our country,

In the midst of those scenes and duties, which are connected with an office so highly responsible; while there are a thousand interests in regard, and a thousand temptations to resist; while, on the one hand, there are solicitations to repel, and , on the other, provocations to pass by and forgive, your Excellency, perhaps, needs not to be reminded, that there is scarcely a poor man among your constituents, whose situation, in regard to spiritual improvement, is less favorable, than your own. We implore for your Excellency a large supply of the spirit of Jesus Christ, that, when all human beings shall appear, as trembling suppliants , before the Divine Tribunal, it may be your glory, not that you have been frequently called to preside over a free state, but that, by divine grace, you have been enable to "do justly, love mercy, and walk humbly with God.

His honor, the Lieutenant Governor, will please to accept our respectful congratulations, that the second office in the gift of the people, has been again bestowed on him, in testimony of their high regard for the virtues of integrity, public spirit, and patriotism.

Notwithstanding the length of this discourse, I do entreat the attention of the Council, the Senate, and the House of Representatives, to a subject, intimately connected with the welfare of this state, and of our common country. War is one of the severest calamities, by which the Sovereign of the universe dispenses punishment to guilty nations. The evils of our present condition are too sensibly felt by men of all descriptions and sentiments, to render a minute delineation of them, either expedient or necessary. As to their origin, it is attributed, by a portion of our citizens, to partial, feeble, and ill-judged policy in our national administration; by the rest, to an absolute necessity, resulting from the aggressions of a powerful and imperious nation. On this subject, it is not my present design to offer any opinion. I have no wish to add fuel to the flames of party zeal, which already rage with a heat so intense, as threatens to dissolve our political establishments. Wherever may exist the immediate occasion of our unhappy condition, the ultimate cause is to be sought in our national character. The spirit of vice has deadly contagion throughout every state in the union. The infection is not unknown in this northern extremity, once so pre-eminently the abode both of private and public virtue. The holy sabbaths of God are extensively violated by men of all conditions of life, and of all political creeds. As temptations to this sin have been recently multiplied, the evil has become enormous and intolerable. The habitual profanation of sacred things, but especially of the divine name and attributes, is as general as it is impious and demoralizing. The daemon of intemperance is stalking through our country, wasting our property, consuming our health, and destroying our best hopes, both from objects of earth, and from beyond the skies. The morals of men hang loosely about them, and are too frequently thrown off whenever an assault is made by individual or party interest.

On this subject, I make a respectful, but solemn appeal to the honoured legislators of the Commonwealth. Do you believe, that any state, community, or nation can be powerful, tranquil, and permanently happy, if their morals are extensively depraved ? Would not the most alarming depravation of morals result from a general disbelief of the christian religion ? Would the happiness of families, would property or life be secure in a nation of Deists ? If christianity is the most powerful guardian of morals, are you not, as Civilians, bound to give it your support and patronage ? Do you, in the least, question whether the institution of the Sabbath has an extensive influence in bringing to the view of men their dependence on God, the extant and purity of his law, the soul's immortality, and a day of judgement ?* (The disregard, with which the Sabbath was treated in France, a short time preceding the revolution, will appear from the following note:

"These various reflections are very necessary in the place, where I live, since, for a short time, labourers have been permitted to work, at Paris, of a Sunday. We see this publicly done at the new bridge, which is building over the seine; as if a work of mere convenience was in such haste, that the laws should be dispensed with to accelerate its execution. The labourers, some say, are glad to gain a day every week. Undoubtedly, because they see only the present instant, they have reason to think so; but it is the duty of government to consider, in a more comprehensive point of view, the interest of the people, of that part of society which is so blind, or is so limited in its calculation. And the church should examine also, if the sudden alteration of a practice so ancient, may not give rise to an idea, that the spirit of religion is grown feeble. "For the nations, where this spirit is best preserved, have the greatest respect for the sabbath." ( Neckar on the Imp. or Rel Opin. chap. ix note.)

Is it doubtful, whether that reverent regard, with which this day was treated by our ancestors, was nearly connected with those habits of integrity, industry, sobriety, and moderation, for which they were so remarkable ? Have not the general profanation of God's name, and the inconsiderate use of that language, in which he has been pleased to express the sanctions of his law, a direct tendency to impair the influence of those sanctions, and to dissipate the fears of profligate men ?

Probably there was never a time, since we became a nation. when the crime of perjury had become so frequent, as at present. This is the legitimate offspring of other sins, to which we have been long accustomed; and to those, who are acquainted with the human character, it can produce but little surprise. When the witness, the complaint, or the accused adds to his promise of uttering nothing but the truth, these words, "so help me God," he does, indeed, imprecate on himself the divine anger, if his testimony should be designedly false. But imprecations of a similar import, he has used, perhaps, a thousand times without feeling his responsibility, or realizing the solemnity of an oath. That individual, therefore, especially if placed in a commanding station, who swears profanely, or violates the Sabbath, does much towards demolishing the foundations, on which civil society is supported. He breaks up the foundations of the great deep; the waters will rush out from their caverns, and overthrow the earth. Whoever may be the immediate authors of our present sufferings, certain it is, that in order to our obtaining the blessings of permanent and solid prosperity, a reformation must be effected in our national character. The Greeks, with good reason, inveighed against the ambition of Philip. Nor with less reason were the patriots of Rome alarmed at the daring measures of Caesar. But neither did Philip nor Caesar impose a yoke on the neck of a free people. In both cases, the people were enslaved by their passions, and by the unrestrained depravity of the heart. Liberty was not immolated either at Chaernea or Phillippi. She had been long declining; and those places only witnessed her dying struggles. It is the immutable purpose of God, that a people, destitute of moral principle, shall be neither free nor happy. We may, therefore, consider Jehovah, speaking to us, as he once spake to Israel. "Put away the evil of your doings from mine eyes. Cease to do evil and learn to do well. Them, that honour me, I will honour: and they, that despise me, shall be lightly esteemed."

In making this appeal to the venerable guardians of the state, I do not suggest the idea of multiplying laws for the suppression of those vices, which have been mentioned. If the laws, now existing, were executed, the evil would be soon suppressed. If they can be executed, and are not, it is evident, where rest the responsibility and the guilt. But, if our national character has son degenerated, that magistrates would not be supported in executing the laws; if the torrent is so heavy and rapid, as to overwhelm the civil authority then is immediate reformation our only hope. Considering the numbers, which compose this legislative body,- the talents, wealth, and character, which it embraces, its influence, if concentrated on a particular object, would be incredibly powerful. There is scarcely a town or plantation in the Commonwealth, which is not here represented. That you have popularity and influence in your respective towns and districts, is evident from the places of honour, which you now hold. You are, therefore, the persons to engage in this work of reform. You may unquestionably do much. And, permit me to say, that when God gives means and ability, there is something, which he will require us to give in return; I mean an account of the manner, in which we use them. Nothing at present, is better understood, than systematical operation. Our political contentions have taught us to carry this art to high perfection. Let there be the same union of zeal and system to suppress vice, and to revive the habits, the spirit, and piety of our forefathers, which is discovered in bearing down a rival interest, and your names will be forever recorded, as the honored instruments of perpetuating the union, and of achieving the salvation and glory of your country.

THE END