THE glorious character, and the righteous, wise and good administration of the Deity, lay the foundation of piety in all its bran­ches. From the consideration hereof internal worship as well as public and social, result: The latter, as well as the former, is a rational act of homage paid to him who rules in the kingdoms of men, and conducts the grand as well as minute affairs of the universe: it is also a proper and natural expression of our belief of his superintendency and government of all things: a firm and practical belief of which fun­damental truth of religion hath a tendency to in­fluence the whole moral conduct. The practice [Page 6] therefore of assembling in the house of God upon this day, as it is coeval with our civil establishment, is laudable, rational and just; and may be con­sidered as an act of homage paid by the whole community to him who is the head of the social system, the bestower of every blessing, and the supreme guardian of all our rights.

VARIOUS are the subjects relative to this occa­sion which are truly interesting. But as we are just arrived at that happy period, in which by the smiles of heaven on our just arms, we have obtained the entire conquest of Canada; whereby we hope in God we are delivered from the tyranny and misery which threatned us, "and the future secu­rity of our liberties civil and religious put into our hands:"—As it is also the happy day in which we are called to improve some of the im­portant privileges and liberties we enjoy by his grant, who delivered us from arbitrary power both in church and state; I could think of no subject which more justly claims our attention than that which our text without any forced construction will suggest.

BUT without any farther introduction, after humbly imploring the spirit of Christ which is a spirit of liberty—and asking the candor and patience of all present, I shall proceed to the consideration of my subject:—My concern shall be to speak with that freedom which the spirit of the divine Redeemer [Page 7] inspires, and at the same time with that reverence and decency which is due to so respectable an auditory.

WITHOUT spending time to review the whole passage of scripture to which our text hath refe­rence, I shall consider the words as a general truth, laid down upon a particular occasion; and similar in their intention to those of our Lord,^* "Ye shall know the truth and the truth shall make you free".—And again "If the Son of GOD make you free, ye shall be free indeed." Whether the apostle here intends a liberty from that darkness which tyrannized over the understanding of the Jews, or the liberty of the children of GOD in ge­neral, I shall not pretend absolutely to determine: but say, that liberty in every respect stands in con­nexion with the Spirit of Christ. The gospel is stiled "a law of liberty."—Being conformed to this, and animated and influenced by the spirit of its divine author, we shall be free from the servitude of Satan the grand tyrant, and the slavery of sin, which is the worst of servitude, and from whence result all the tyrannies, disorders and confusions that have been in the world.

As civil government, which was instituted for the preservation of civil liberty, effects in an im­perfect degree some of those designs in GOD's righteous administration, which he is carrying on in [Page 8] the world by his word and spirit; and as liberty in a political sense is mentioned by a sacred writer as one of the privileges of christians, as well as other men;^* and as christians are commanded ‘to stand fast in the liberty wherewith Christ hath made them free’—what I propose from these words of the apostle, is

• I. To shew, That liberty both civil and religious is the spirit and genius of the sacred writings.
• II. THAT the spirit of Christ prevailing in the hearts, and influencing the lives of mankind, is the greatest security of liberty in both these respects.

NEITHER the time nor my strength will admit any thing more than a cursory and imperfect consi­deration of these two particulars. But before I proceed to prove the truth of these observations, it is necessary to premise a few things relative to the nature of civil and religious liberty.

I WOULD premise in general, that to state the nature of each, and exactly limit their bounds—to say in all respects what prerogative and powers the sovereign shall be vested with, excepting this in general, a power to do every thing which is requi­site for the preservation and happiness of the state:—to determine also what are the rights and privi­leges [Page 9] of the subject, and to fix the measures of his submission—I say, the determining these points with precision, would be attempting what would be beyond my line, and would require more time than the limits of a discourse upon this occasion would allow.—Therefore I shall give you the definition of civil liberty from an approved writer,—^* ‘that it is natural liberty it self, divested of that part which constitutes the independence of in­dividuals by the authority it confers on sove­reigns, attended with a right of insisting on his making a good use of his authority, and with a moral security this right will have it's effect.’ As civil liberty is founded in civil government, a well constituted state requires that the magistrate be secure of the allegiance of the subject, and the sub­ject of the protection of the magistrate: and civil liberty is in the greatest perfection, and those are the freest governments, where, on the one hand, the sovereign is secured from tyranny and an abuse of power, and the people from anarchy, confusion and disobedience. And though in such a state na­tural liberty is in many respects given up, yet if civil liberty, the liberty of civil society is secured, considering the state of the world, it is vastly to be preferred:—For hereby each one becomes secured of the protection and united force and counsel of the whole state, whereby life, property and every thing else that is valuable, is almost infinitely better secured, than in a state of natural liberty.

[Page 10] I WOULD further premise, as civil authority extends to the good of the community in all respects, it must extend to religion; piety and vertue being connected with the good of civil societies as well as individuals: we may add, how far soever civil authority may think it requisite to interpose in affairs of religion, as the right of private judgment is unalienable—and since it is essential to true religion that we act from conscience and a con­viction that what we profess and practise is agreable to the divine will—religious liberty ever supposes, and it is requisite to its being that the conscience be lest free, and that none pretend to assume an empire over it. Religious liberty supposes that there be not only free inquiry, but equal freedom of profession and action, when thereby no distur­bance is given to others. Indeed should any under pretence of conscience, act in direct violation of the laws of GOD, to the injury of the peace of civil or religious societies, they ought to be restrained.—For there is no liberty but what supposes our de­pendence upon GOD, and our obligations to com­ply with his will. And under the pretence of liberty to act as we list, or to disregard the dictates of reason or the will of GOD, however made known, or any authority he has constituted, is libertinism and licentiousness.

ONCE more, it may be premised, that altho' christianity was properly established by GOD him­self or his son Christ Jesus—it being that kingdom [Page 11] which the prophet Daniel foretold, "the GOD of heaven should set up, and shall never be destroyed, but shall stand forever;^‖—And although this kingdom was founded when the power of the civil magistrate was armed for it's destruction:—yet should the civil authority think it necessary, as they have in almost all christian countries, to establish any particular form of christianity, let it be con­sidered that all such establishments are evidently human; and unless there be a general toleration, are inconsistent with religious liberty. It is a no­ble declaration of a writer of the first class,^† that ‘a religious establishment, without a toleration of such as think they cannot in conscience conform to it, is it self a general tyranny, because it claims absolute authority over conscience; and would soon beget particular kinds of tyranny of the worst sort, tyranny over the mind, and various superstitions, after the way should be paved for them, as it soon must by ignorance.’

THESE things being premised, I shall proceed to the proof of the first observation I mentioned, viz. that liberty, both civil and religious, is the spirit and genius of the sacred writings.

THE great design of infinite wisdom in the various revelations there have been made in the [Page 12] different ages of the world, has been to promote the cause of liberty in the noblest and most im­portant sense. As accomplishing the amazing plan of the redemption of a fallen world by the Son of God, and recovering us from the penal effects of sin, which were a most terrible bondage and misery; as this is the general intention of revelation, liberty, without any impropriety, may be said to be the general intention of revelation. And altho' some­thing infinitely greater and more valuable than what relates to this world is designed; yet we shall find that he who accomplishes various important ends at the same time by the same means, consul­ted man's happiness in this as well as the future state.

LIBERTY being the foundation of almost every temporal blessing, and also those which are ever­lasting being in a near connexion with it, upon an examination of the sacred writings, we shall find through the whole, a particular regard to this in­estimable favour. Were we to trace the whole book of God, as every part was wrote by the same unerring spirit of truth, we shall find nothing that tends to countenance anarchy, or support tyranny either civil or religious; but on the con­trary a spirit of liberty breathing thro' the whole.

[Page 13] So large a field opens when we take a view of the sacred books, that I must confine my self to a very few passages.

To begin with the writings of Moses, there we shall find that in the execution of the grand plan before-mentioned, heaven appears in a most signal manner to rescue a particular people from a state of the most miserable tyranny and servitude. The whole history of that important event, the delive­rance of Israel from their Egyptian bondage, shews in the strongest manner, God's tender compassion for the rights of his people, and that he will sooner or later appear to take vengeance on the tyrants and cruel oppressors of mankind. The noblest eloquence, inspired by the warmest spirit of liberty, could not use stronger expressions than are found in the sacred writers when they touch upon this subject. The infinite Being is thus represented as speaking upon this occasion,^* ‘I have seen, I have seen the affliction of my people which is in Egypt: I have heard their groaning, and am come down to deliver them’. And he, who never manifested his power in an extraordi­nary manner but for purposes becoming the wis­dom of the deity, by a series of most amazing miracles, set his people free. And as the redemp­tion of his people, and taking vengeance on his [Page 14] enemies stood in connexion, which has been the general course of the divine administration:—by the amazing destruction of the latter, the divine power was made known in such a striking manner, as that hereby the remotest nations and distant ages were taught God's righteous abhorrence of such oppressive measures, as Pharoah and his court impiously and cruelly pursued.—God who dis­played his power in so remarkable a manner to vindicate the rights of his people, appears by the sacred writings to have the greatest regard to pro­per government and order. This people were not delivered from the tyranny of Egypt to be given up to a state of anarchy or their own law­less lusts, nor to be delivered over into the hands of tyrants of their own nation; but to be formed into a kingdom under the government of the Lord Jehovah.—He, whose right to dominion is incon­testible, and whose qualifications for government are unrivalled, condescended to become in a politi­cal and peculiar sense their king. Their state is therefore called, in scripture language, the kingdom of Jehovah: and the LORD is said to be "their lawgiver, their king and judge": and he stiles them "my people" and "my nation":—and their government is commonly called a Theocracy. Not that we are to consider this as barely a poli­tical constitution. The first and grand design of [Page 15] infinite wisdom was, to secure that people in their allegiance to him as the moral governor of the world, and to redeem them from idolatry and wickedness—or, as the scripture expresses it, to be "a kingdom of priests and a holy nation". But not only the recovery of that people to the practice of true religion, the most effectual security of all government, were in view, in the dispensa­tions of heaven towards them, but their happiness in every respect. Therefore he who had mani­fested his favor to them, regarded with peculiar kindness their civil or political state.

THE time will not allow a particular examina­tion of the civil government of the Hebrews; therefore I shall only say in general, so far as the plan of this government was of divine original, we shall not only find the highest marks of politi­cal wisdom, but that it was a polity which with the utmost propriety might be termed a free go­vernment; and was intended in the best manner to secure the liberties, happiness, peace and pros­perity of that people; had they adhered to this excellent constitution, it would have secured them from all tyranny, oppression and anarchy, and from foreign invaders.

[Page 16] THE right of legislation, the first branch of sovereignty, was in the Lord Jehovah himself, All their laws as well civil as religious were from him—"whatever he commanded, that they were to observe and do, and not to add thereto or di­minish from it^†." And as good laws are one of the greatest securities of the civil liberties of a peo­ple, we shall find such enacted by the Lord Jeho­vah, relative to their constitution and form of go­vernment, and the private administration of justice, as would in the most effectual manner have preser­ved the peace and happiness of the community, and the liberty and property of each individual.

Again, THO' he who has an absolute and un­derived right to sovereignty, and to whom all be­ings owe subjection, was at the head of this system;—yet this government, like all other free govern­ments, was founded on compact. The whole congregation of Israel, as a political body, acknow­ledged the Lord Jehovah to be their king, took an oath of allegiance to him, and he receives them for a people to himself^* But altho' the Lord Je­hovah was their king, and the power of legislation was only in him; yet the executive part of govern­ment was put into the hands of subordinate ma­gistrates. Their supreme magistrate under the [Page 17] Lord Jehovah must be considered as his Vice­roy or deputy—and Moses who was the first in this office was commissioned immediately from God. Joshua who succeeded him was also pointed out by the oracle; yet his authority was recognized by the people^‖. These judges or leaders in the jew­ish polity were possessed in a limited sense of regal power—though let it be observed, the ap­pointment of a king afterwards was a deviation from their original constitution. But whatever was the authority of their supreme magistrate, he could assume no arbitrary power; and by this constitution there was the greatest security that the power would be improved for the end for which it was given. The law was to be his rule in all things—the oracle was also to be consulted in the most im­portant affairs. There was also a national senate formed out of the princes of the tribes and heads of families^† as his privy council, which was to be consulted; and the whole congregation of Israel were by the constitution one branch of government, and were invested with as many rights and privi­leges perhaps, as any of the most antient and freest governments.

FREEDOM and property stand in connexion; property ever carrying power and authority—the grant of the land of Canaan, from the great [Page 18] and universal Proprietor, being made to the whole nation of the Jews; each tribe (except that of Levi) having an equal part, and each Israelite a certain proportion—a proportion sufficient with frugality and industry to maintain them in plenty—and as these lands were to descend to their posterity, and were alienable but for a limited time; a proper and natural foundation was hereby laid, for keeping up the ballance of power among the several tribes, the security of the liberties of the body of the peo­ple, and the rights of each individual. In arbritary governments there is no security of property, if there are freeholders; but the Israelites, holding their lands of Jehovah their King, and no subordi­nate magistrate however great, having power to invade the property of the meanest of his subjects; the law also prohibiting the loan of money upon interest,^* prevented any from ingrossing large quantities of land; hereby all were secured from a state of servitude. The spirit of freedom which appears in all the Hebrew constitution, is likewise peculiarly manifested in the provision it made for the preservation of the liberties of the lowest and poorest among them. Providence having endued persons with different capacities and abilities, and giving different success, even to the endeavors of [Page 19] honest industry, all will never enjoy the same degree of freedom. But this constitution made provision for the relief of the natural incapacities of persons, and the ill success that might attend their endeavors. The poor were not only to be relieved by charity, but no Israelite was to be sold as a bond-man, or made a slave^*:—every seventh year debtors were to be liberated^†—and every, fiftieth year there was to be a general release of servants; and a reversion of houses and lands to such original proprietors, or the heirs of such, as through necessitous circumstan­ces had been obliged to part with them^‖. The year of jubilee, or proclamation of liberty among the Jews, being a grand periodical festival, and ushered in with such solemn joy and pomp, was as well calculated to inspire the whole nation with a love of liberty, as the Olympick festival games were to inspire the Greeks with the love of glory.

MANY other things might be observed relative to the civil polity of the Jews, pointing out its ad­vantages, and shewing the admirable provision there was thereby made for the security of civil liberty, viz. the qualifications and characters prescribed for their magistrates—the obligations all in power were under strictly to conform to law, in the execution [Page 20] of their office^§—the provision that was also made to secure the authority of government, and to pre­vent disobedience to the orders of the state:—their military establishment;—their employment (which being chiefly that of husbandry) must of course cul­tivate that simplicity and integrity of manners, so essential to the preservation of liberty:—These, I say, and more might be enlarged upon, would the time allow; and if set in a just light would fully [Page 21] shew the political wisdom and freedom of this go­vernment.^*

IT is also worthy notice, that liberty and inde­pendance were expressly promised to the Jews, upon adherence to their duty, and slavery threatned as a punishment of apostacy.^‖ ‘If they hearkened dili­gently unto the voice of the Lord, and did his commandments, the Lord their God (it is said) would set them high above all the nations of the earth,’ and that they ‘should be above only, and not beneath.’—But if disobedient and re­bellious, ‘that they should serve their enemies, and that he would put a yoke of iron on their necks.’ ^†

FURTHERMORE, We find in proportion as the spirit of their religion influenced those who were constituted guardians of their civil liberties, and the people in general, they enjoyed the happy effects of this blessing. Moses, Joshua, Samuel and others, who were supreme rulers in the Jewish state, and persons of the first rank for piety and virtue, disco­vered the most tender regard for the rights of that people; as appears not only from the writings of [Page 22] Moses, but the other sacred historians who succeeded him.—Instead of improving their power to enslave them, they did every thing that the wisest and best of men could do to preserve them from vassalage, and perpetuate their liberties.—Joshua, as well as Moses, was eminent for his fidelity in his high office; and left the appointment of a successor to the divine determination, and the discretion of the people; nei­ther of them doing any thing to entail the advan­tages of it to their posterity, or aggrandize their families. And Samuel appears worthy of perpetual renown, not only for his great integrity, in the ad­ministration of justice as chief magistrate in Israel; but his truly patriot zeal for their sacred constitution, and the liberties of the people. How solemnly doth he protest against a change of government, when the people impiously and foolishly proposed it to him? and how fully doth he represent the sla­very and misery that would attend them in a state of monarchy, and having a king like the neighbouring nations?^†

WERE we to proceed to a farther examination of the sacred history, after the settlement of the Hebrew nation, in the land of Canaan, either before or after their change of government, we should find many things which point out in the clearest light the many and great advantages of civil liberty:—As we should see the many and fatal effects of a deviation [Page 23] from their original, sacred constitution; how it at times involved them in a state of great confusion, disorder and misery—how it prevented their full and peace­able enjoyment of the good land God had promised to them—how it caused them to become an easy prey to almost every invader—how it exposed to civil dissentions, and all the evils that arise from a state of anarchy, as well as the tyranny of arbitrary power.

WERE we also to trace the writings of the pro­phets, we should find them animated with a noble spirit of liberty: Inspired by the spirit of truth, they characterize persecuting, oppressive and tyrannical powers in a manner that proves they are detestable as well to God as man. Pharaoh king of Egypt is, by the prophet Ezekiel, stiled the great Dragon;^† a name often given in scripture to cruel tyrants, as they resemble the old serpent the first deceiver, the grand adversary and destroyer of mankind. The Babylonian, Persian, Grecian, and Roman Empires, as they were all tyrannical and oppressive monar­chies, are spoken of under the general denomination of beasts; and represented to Daniel,^* by beasts of the most monstrous form and savage natures. And the manner in which the prophets predict the fate, and future circumstances of these arbitrary govern­ments, plainly shews, how displeasing their tyrannies [Page 24] and oppressions were to the universal sovereign, ‘who executeth righteousness and judgment for all that are oppressed.’ But, besides these four grand monarchies, all of which were oppressive to God's people, others of the like character are des­tined to the righteous vengeance of heaven: And the prophets repeatedly assure us from the mouth of HIM who declareth the ‘end from the begin­ning, and from ancient times the things that are not yet done,’ ^* and whose ‘counsel shall stand, and who will do all his pleasure’ that a period is fixed in the counsels of infinite wisdom, for the exemplary destruction of these destroyers of the earth.

IT is prophesied of Egypt one of the first and great oppressors of God's people, ‘that they should be given over into the hand of a cruel lord, and a fierce king shall rule over them, saith the Lord, the Lord of hosts;^† and, that it should be a base or tributary kingdom; that it shall be the basest of kingdoms; neither shall it exalt itself any more among the nations;—and that they shall no more rule over the nations.^‖’ Nineveh, likewise, the metropolis of the Assyrian monarchy, built by that mighty tyrant Nimrod; and which had been greatly afflictive to God's people, is for its tyranny and other vices, doomed to final and perpetual destruction: It is thus predicted of [Page 25] this once most famous city, ‘with an over-running flood, will God make an utter end of the place thereof, he will make an utter end; its place may be sought but it shall never be found.’—Many and remarkable also are the prophesies respecting the destruction of Babylon, another ene­my and oppressor of God's people.—‘Saith the Lord of hosts, I will punish the king of Ba­bylon and his land, as I have punished the king of Assyria.’ ^* As her power had been abused to tyranny and the most cruel persecutions, the prophets assure us, from the supreme Arbiter of kingdoms, and that God who judgeth in the earth; "Babylon the glory of kingdoms and the beauty of the Chaldees excellency, shall be as when God overthrew Sodom and Gomorrah: it shall never be inhabited,—but wild beasts of the desart shall lie there; their houses shall be full of doleful creatures"^† that "it shall become heaps, a dwelling place for dragons, an astonishment and a hissing without an inhabitant"—And I will render unto Babylon, and to all the inhabitants of Chaldea, all the evil they have done in Zion, saith the Lord."^‖ All which prophecies were remarkably and literally fulfilled.

"WHERE are now these great and famous Mo­narchies, (saith a learned writer^§) which in their [Page 26] turns subdued and oppressed the people of God? Are they not vanished as a dream, and not only their power but their very names lost in the earth? [Page 27] The Egyptians, Assyrians and Babylonians, were overthrown and entirely subjugated by the Persians."—And after having shewn the exact fulfilment of the prophecies, relative to the destruction of Baby­lon—he adds, ‘How wonderful are such pre­dictions, compared with the events; and what a convincing argument of the truth and divinity of the holy scriptures!’—‘At the same time it must afford all readers of an exalted taste, and generous sentiments, all the friends and lovers of liberty, a very sensible pleasure to hear the pro­phets exulting over such tyrants and oppressors [Page 28] as the kings of Assyria. In the 14th Chapter of Isaiah there is an Epinikion, or a triumphant ode upon the fall of Babylon. It represents the infernal mansions as moved, and the ghosts of deceased tyrants as rising to meet the king of Ba­bylon, and congratulate his coming among them. It is really admirable for the severest strokes of irony, as well as the sublimest strains of poetry.—It justly deserves the character of one of the most spirited, most sublime, and most perfect compositions of the lyrick kind, superior to any of the productions of Greece or Rome.’

BUT the prophets not only assure us, that the day of Vengeance shall come, and the year for re­compensing the controversies of Sion; or that great and amazing destruction shall be brought upon all the enemies of God and his people; but that a happy time shall take place, before the grand plan of the universal Sovereign, respecting the go­vernment of the world, is accomplish'd; when re­ligion and liberty and all their amiable attendants, shall universally prevail, and produce the most hap­py and glorious effects.

WERE we again to trace the writings of the old Testament, we should find them equally friendly to religious, as has been briefly shewn they were to civil liberty—But it can only be observed, that [Page 29] the civil and ecclesiastical polity of the Jews, were in many respects united: Both are to be consider'd as parts of the covenant, made between Jehovah their King and them. All their laws, whether of a moral or positive nature, were from God. The legislative authority, as has been before said, was solely in him; and no power was given to any human authority in this respect. Even Moses, in every thing relative to the ritual of their worship, was to conform to the pattern shewn him in the mount. And by that constitution there was no power, either ecclesiastical or civil, given to men, inconsistent with the sacred rites of conscience, and the exercise of private judgment. Nay, so far was it from this, that we find it refer'd to the impartial judgment of that people to choose whom they would serve, the gods of the heathen or the Lord Jehovah^*; and in consequence hereof the people of Israel solemnly declare, "All the Words which the Lord hath said, we will do"^†. And altho' that dispensation was far less liberal, than the gos­pel; and the numerous rites and ceremonies enjoin'd by [...]heir religion, are called "a yoke of bondage"; yet it was what their own conduct, prevailing dis­position, and peculiar circumstances, as well as voluntary consent, subjugated them to. It is not possible that we short-sighted mortals should fully understand all the designs of infinite wisdom; and we may justly suppose, there were many reasons for [Page 30] the institution of the hebrew ritual unknown to us; but as that nation was to be kept a separate people, and to be retain'd in their allegiance to the true God, many of their rites and ceremonies might be necessary, to answer these ends; and to prevent their falling in with the idolatrous practices of the neighbouring nations, to which they were so greatly prone.—But if, the ecclesiastical polity, and religi­ous institutions of the Jews, are compar'd with that of all other nations, none will be found equally free.—The monstrous power even in things sacred, claimed by the civil magistrate and the priesthood at that day; and the various superstitions and vices established by authority, under the severest penalties, was a state of bondage almost infinitely more grie­vous and intolerable, than that of the Jews.—The services which the Israelites were commanded to perform to the true God, and the subjection they were under to any power, either civil or ecclesiasti­cal, was the perfection of liberty, compar'd with the state of the whole heathen world at that time.—For while the Jews were favour'd with a reli­gion of divine original, which tho' intermixed with a variety of positive Institutions, yet requir'd every thing that was of a moral nature; the Gen­tiles had religious rites and ceremonies establish'd by human authority, many of which were greatly impure, barbarous, and immoral; and ignorance, superstition, idolatry and wickedness tyrannized over those nations.

[Page 31] BUT to proceed to a brief examination of the wri­tings of the new testament; there we find the same spirit of liberty breathing through the whole, and there we see an accomplishment of the prophecies respecting the redemption of mankind. "Out of Zion is come a deliverer, to proclaim liberty to the captive, and the opening of the prison to them that are bound." We do not find, indeed, that tempo­ral prince and mighty conqueror which the carnal Jews expected, to free them from the Roman yoke, and to exalt them to universal dominion; but one who came to procure benefits infinitely greater and more valuable to mankind.

OUR Lord when he first entered upon his public ministry declared, he came not to destroy the law and the prophets: But as his kingdom was not of this world he intermedled not with civil affairs, but left the Jewish polity as he found it. The same may be said of all the other kingdoms of the earth: scarcely any thing is recorded by the sacred writers as said by him relative to civil government, ex­cepting this; "Render to Caesar the things that are Caesar's, and to God the things that are God's;" in which he not only discovered the most consummate prudence and integrity in avoiding the snare laid for him, but has given a direction which if attended to, will be the best security of liberty both civil and sacred. For if rulers as well as people conform to this precept, neither the prince will assume any un­due [Page 32] prerogative, or abuse his power; nor will the subject refuse that allegiance which is due to the prince, but perform the duties which they respective­ly owe to each other; both keeping in mind the superior obligations they are under to the universal sovereign.

THERE are but few passages in the writings of the apostles relative to this subject. Religion and civil government being things entirely distinct in their nature, however they may coincide in some res­pects in their design, the apostles say but little con­cerning the civil rights of mankind—intimating that christianity makes no alteration in this respect—and that christians are under the same obligations, to the duties that result from civil relations, with other men.

THE most remarkable passage upon this subject is the beginning of the 13th chapter of the epistle to the Romans:—a passage of Scripture which has been most horridly perverted by the flatterers of tyrants, to establish a doctrine contrary to reason, to the dictates of nature, and the general intention of revelation. And the exorbitant power they pre­tend is hereby given to the civil magistrates—the unlimited and unresisting submission and passive obe­dience required of the subject, is directly subversive of civil liberty. But after all that the supporters of tyranny have been able to say, it is too evident to need any laboured proof, that St. Paul in this passage [Page 33] in such a manner points out the origin and lays the foundation of civil government—so particularly limits and defines the nature and ends of political power—and, from its being exercised to that pur­pose and end, deduces the obligations of obedience: And the Duties of the magistrate, as well as the correspondent duties of the subject are so connected, and the latter so plainly intimated to result from the due performance of the former, that it was scarcely possible more should be said, in so short a compass in favor of civil liberty.—The true princi­ples upon which it is founded, and upon which it will ever subsist and flourish, are here briefly laid down, as might be shewn at large, would the time allow^*.

[Page 34] THERE is a passage in the writings of St. Peter simi­lar in some respects to this of St. Paul: the former as well as the latter is recommending the great duty of subjection to the civil magistrate, (1 Ep. 2d Chap. 13.—) That which St. Paul calls the ordinance of God, St. Peter stiles the ordinance of man: As all civil governments, the Jewish excepted, are hu­man constitutions; that is, their form whatever it be, is the institution and contrivance of men; but it is the will of God, plainly made known by the make of man, and his circumstances in the world, as well as by revelation, there should be civil govern­ment. And the nature and end of political autho­rity, and the design and business of the magistrate's office, are by both these apostles said to be the same—or the great end of government, and the business of the magistrate's office is, "the punishment of evil-doers, and the praise and protection of them that do well." When civil power is thus employ­ed, [Page 35] it is necessary, as we would act up to our sacred engagements as christians, and preserve the dignity of that honorable character, as well as our civil rights, that we submit to it. The apostle sub­joins a caution and direction, a regard to which, will be of great use to secure the blessings of the gospel, and the advantages of civil society, viz. Altho' christians are "free, they are not to use their liberty for a cloak of maliciousness," or wick­edness; but ever act "as the servants of God."—Christian liberty, instead of destroying our obligations to God, or any authority he has instituted, rather increaseth it; and is never to be made use of, for a pretence for rebellion, or sedition, or to palliate any other wicked arts, whereby civil government may be disturbed.

WHATEVER else is recorded in the new testament, to have been said by our Lord or his Apostles rela­tive to civil government, either the exercise of it, or submission to it, is friendly to civil liberty. Altho' they teach christians to consider themselves as not of this world, but as subjects of the heavenly king­dom, yet they prescribe to them a temper and be­havior, which will make them useful in the world, and good magistrates or good subjects of any earthly kingdom.

As the conduct of our Lord and his Apostles was agreeable to their doctrine and teaching, their [Page 36] behavior was such as becomes the friends of liberty. The Son of God was a pattern of the most dutiful submission to all lawful authority: And tho' meek­ness shone in his character with the greatest lustre, he speaks with some severity of that sub [...]le prince, Herod^† the then reigning king of Galilee: And no persons were reproved more sharply by our Lord, than the scribes and pharisees, and upon no occasion did he use greater severity of expression, than when he censured their undue claims of power, and spiritual tyranny.

WERE we to trace the conduct of the apostles, we should find it becoming the dignity of their charac­ter, and instructive to the lovers of liberty. Never in any instance could they be justly accused of flat­tering tyrants, or stirring up sedition and rebellion. And while they discovered a proper submission to those in authority, at the same time we find them upon suitable occasions, claiming their rights and privileges as men and christians. This was the principle they ever acted upon, "that God was to be obeyed rather than man." How noble is their conduct at one time and another, when brought before the Jewish [...]an [...]edrim? and how freely do they speak the truth upon all occasions, however offensive it might be to those in authori­ty? Their behaviour also before the Roman governors and heathen magistrates, being influen­ced [Page 37] by the spirit of Christ, was such as became the wisest and best of men, animated by a spirit of liberty; such as discovered a regard to the rights of mankind in general, and the public good, as well as a regard to the honor of christianity, and their own privileges and security as members of a free state. The conduct of St. Paul and Silas, when un­justly imprisoned at Philippi,^† their insisting upon their privileges as Romans, and the submission they required of the magistrates for their rash and arbi­trary proceedings▪ was becoming the character of christians, and friends to civil liberty. And the apostle's pleading again the same valuable privilege to the Roman officer,^‖ who to appease the rage and tumult of the Jews, gave orders to have this good man scourged before legal trial and condemnation, as well as his appealing to Caesar, proveth that christians are not obliged to give up their civil rights, or tamely to submit to every unjust invasion of them. The freedom also with which this holy man St. Paul reproves (or as some suppose, the prophetic spirit with which he denounces the judg­ments of heaven against) the high-priest, when in the execution of his office, as judge, he acted in vio­lation of the law, proves that he knew no power which was above law:^* And while one part of his conduct, upon this occasion, explaineth his doctrine respecting "Subjection to the higher powers;" another^§ teacheth us to reverence those cloathed with authority.

[Page 38] WHEN we read the acts of the apostles we not only find a spirit of liberty animating their conduct, and their example instructive to us as christians and subjects of a free state; but from their history the magistrate may learn many useful lessons: To omit others that might be mentioned—The conduct of that wise and good magistrate Gallio, teacheth them not to interfere in matters that fall not within their cognizance ("questions of words and names") or in religious disputes where civil rights are not affected. And from the behavior of Felix towards Paul, they learn how dangerous it is to be influenced by an undue regard either to riches, power or po­pularity; what temptations they are to act contrary to equity, and the dictates of conscience. An imitation of the former^* will secure the religious rights of the subject; avoiding the latter his civil rights.

[Page 39] UPON a view of the prophetic writings of the apostles we find the same spirit of liberty breathing in them, as in the predictions of the former prophets—St. Paul's portrait of the man of sin—the hateful features with which he delineates him—the spirit of domination he would discover, and tyranny he would exercise—the wicked and delusive arts he would make use of to acquire and support his unjust claims—the apostle's stiling him "the wicked one," and "son of perdition"—and assuring us, he is doomed by the righteous vengeance of God to destruction, proves that such a character, let it be found where it will, and however it may pretend to a divine right to such a plenitude of power, is really in its nature directly opposite to the spirit and genius of christia­nity:—which is further proved by the apostle's in­timations, that no such person or power should ap­pear in the christian church till there was a great [Page 40] apostacy from its primitive purity—and that the persons who should submit to this wicked tyranny, were such as are "given up to strong delusions," and "have pleasure in unrighteousness."

IN the apocalypse of St. John we have a variety of striking emblems, or hioroglyphic representations of those oppressive and persecuting powers that were to arise to the disturbance of the church in fu­ture ages. But tho' there are many express pro­phecies that such tyrannical powers should arise and continue a long time—that they should "blaspheme God," and "make war with the saints, and over­come them," and "that none should be permitted to buy or sell, save he that had the mark, or the name of the beast;" yet for the support of God's people under all, they are assured that when the mystery of God shall be finished, in suffering such wickedness to prevail, the reign of the grand tyrant, and of all the enemies and persecutors of God's people shall have an end: And that all the opposers of religion and liberty shall finally meet with a punishment, great in its extent, and lasting in its duration, adequate to the enormity of their crimes. And the songs of triumph and victory with which the most benevolent beings are repre­sented celebrating the happiness of those, who adhere with fidelity to their duty, notwithstanding the ty­ranny and opposition they had to encounter; the hymns of praise, also, that are given to God for [Page 41] executing judgment upon these cruel tyrants and oppressors, prove that the cause of liberty is the cause of God.

BEFORE this head is dismissed, it may be proper to add a few words, more fully to shew that religi­ous liberty is the spirit and genius of the new-testa­ment. This is so apparent to every one who has read those writings with any attention, that it seems little less than an affront offered to the understanding to undertake a formal proof of this point.

ALTHOUGH in the new-testament an entire assent and absolute submission is required to be paid to what God has revealed as his will; (a belief and practice of which is true liberty) yet we find no authority given to men to employ force or compul­sion in things solely religious; no authority over conscience:—yea, no power to men to make laws for the subjects of Christ's kingdom,^*; or to en­force [Page 42] his laws, much less their own explanations of them, with civil penalties. All power and authority is committed to Christ:^* He is the head of the body i. e. the sacred society, which is his church, and king of that kingdom which is not of this world. There are no intimations in the new-testament that Christ has left any visible head of his church, or vice­ [...]ent in his kingdom:—And it is worthy our [...]tention, that our Lord saith to his disciples,^† ‘Be ye not called Rabbi, for one is your master, even Christ, and ye are brethren: and call no man father upon earth; for one is your father, [Page 43] which is in heaven. Neither be ye called masters, for one is your master even Christ.’ ^‖ ‘The princes of the Gentiles exercise dominion over them; but it shall not be so among you.’—As the power of legislation in the Jewish church was solely in Jehovah their king, so in the christian, it is solely in Christ. Even the commission of the apostles was to teach only what Christ had com­manded them: And St. Paul tells the Corinthians that^† ‘they preached not themselves, but Christ Jesus the Lord.—And instead of claiming dominion over their faith, declares, they were helpers of their joy.^§’ And the government which belongs to the christian church, is only that authority which is given by the word of God.

FURTHERMORE, The scriptures are said to be sufficient for doctrine, and all the purposes of religi­on:—and no other rule of faith or practice is pre­scribed—and all are commanded "to search the scriptures,"—to "prove all things and to try the spirits whether they be of God."

WE find also our Lord and his apostles in the course of their ministry, referring religion to the free enquiry and impartial judgment of their hearers: If there was not evidence for what they taught, they gave liberty to reject it; but if truth, it was not to be disregarded under the severest penalties, [Page 44] not of a civil kind, but the anger of God, and the effects thereof in the future world. And although Christ forewarns his disciples to expect persecution, yet there are the fullest intimations that every species and degrees of it are directly opposite to the spirit of his religion. When his disciples, and as we may justly suppose, from an affectionate regard for their master, and a zeal for true religion, desired he would command fire from heaven, for the destruction of the Samaritans^*; Christ rebuked them, telling them, they knew not what manner of spirit they were of.—And with what indignation and severity doth St. Paul reflect upon himself for persecuting the disciples of Christ?

IN a word, Christ's yoke is easy, and his burden light: He abolished the ceremonial law:—He has also granted by his gospel invaluable privileges and liberties to his church and people. His apostles also, when a spirit of bigotry and domination early appeared in the christian church, discovered a ten­der regard to the liberties of christians. And an adherence to those grand apostolic canons, "to stand fast in the liberty wherewith Christ has made us free,"—and "let every man be fully persuaded in his own mind;" will ever secure us from spiritual tyranny; and most effectually advance the peace of Christ's church, and the interest of true religion.

[Page 45] BUT it is more than time to proceed to the con­sideration of the SECOND general head; which was to shew, That the spirit of Christ prevailing in the hearts and influencing the lives of mankind, is the best security of liberty, both civil and religious. Or, in other words, A conformity to the amiable and divine character of Jesus Christ, or his holy religion having its due effect on our hearts, influencing our tempers, and directing our whole conduct, will lead to a behaviour, which will most effectually secure these invaluable blessings.

As it is not sufficient to entitle us to the glorious blessings of Christ's heavenly kingdom, that we pro­fess his religion, or pay a regard to his positive re­quirements; but our hearts and lives must be for­med into a correspondence to the holy example which he exhibited; for we are expressly assured "If any man have not the spirit of Christ he is none of his;" and that "it is not every one that saith unto Christ, Lord, Lord, shall enter into the King­dom of heaven:" So neither will our bearing the sacred name and title of christians, if we are the ser­vants of sin, be any security of those best of temporal blessings, which any earthly kingdom can enjoy.

BUT where there is the spirit of Christ, and that glorious liberty which results therefrom, there is a conformity to Him, effected by the agency and in­fluence of his spirit, and by beholding his spotless [Page 46] and perfect character, as it is reflected from the mir­ror of his gospel, transforming us into his likeness. This the apostle plainly intimates in the verse following our text: His words are, ‘But we all, with open face, beholding^* as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, even as by the spirit of the Lord.’ Now where there is this divine effect produced by the spirit of Christ, and his gospel, the vail of igno­rance being removed, and the tyranny of the pas­sions occasioned by sin, being destroyed; and having "the same mind which was in Christ Jesus," we shall be led to such a conduct as will effectually maintain our independence, and secure our liberty and happiness.

BUT as the spirit of Christ implies a conformity to him, it may not be improper to give you a de­lineation of some parts of his character: Then little [Page 47] need be said to prove, that our being transformed into his likeness, will lead to a behavior most condu­cive to the advancement and security of civil and religious liberty.

EVERY divine and social virtue shone with the greatest lustre in his character. The most exalted piety influencing his whole conduct, with the great­est fidelity he discharged all the duties of his high office as mediator: He has this character given him by the author of the epistle to the Hebrews, that "he was faithful to him who had appointed him▪ ^‖"▪ It might largely be shewn, were it necessary, that Christ answered this character in all respects. But I go on to say, that a conformity to this example in civil rulers, whether supreme or subordinate, will lead them in every office they sustain, to act in a regard to his will and authority who is the supreme governor of all; and to whom all are accountable. As the Son of God is represented in the sacred oracles, saying to his heavenly Father, upon his ma­king his entrance into this world, "Lo, I come to do thy will, O God;" the like temper prevailing in the sovereign, and in all inferior officers, will lead them in the first place to make enquiry, what are the d [...]ies of their station, and what must be done to discharge them with fidelity. They will then see that the more elevated their station, the greater the importance of acting up to the design and dignity [Page 48] of it; and the more fatal and extensive the conse­quences of a neglect. Which considerations will lead them with the greatest care to learn, and faith­fulness to discharge, the duties of every trust. And if all in office, in any state, from the highest to the lowest, exhibit this fidelity, and are just, ruling in the fear of God, none of the rights of mankind will be invaded; but power and authority will be improved for the honor of the supreme ruler, and the happi­ness and security of all. Then, neither a love of power or interest, pleasure or ease, private animosi­ties or friendships, will tempt them from their inte­grity, or lead them to an omission of the duties of their office.

ANOTHER shining part of our Lord's character was, the most noble and extensive benevolence. The whole plan of our redemption, and the part which the Son of God performed in the execution of it, discover unparrallelled goodness, grace and compassion. Not only the most self-denying and disinterested benevolence, productive of the most substantial blessings to mankind, appears in the character of our divine Redeemer; but he ever shewed a peculiar regard to the interest of his own nation: His personal ministry was confined chiefly to the Jews. How unweariedly did he exert himself in their service? How pathetically did he lament the calamities he foresaw coming upon them? So that we may justly say, that PATRIOTISM, as well [Page 49] as more extensive benevolence is recommended by his example. And if we are taught of God to love one another, taught by the example and spirit of Christ, there will not only be a love to the whole human species, as children of the same parent with ourselves, and to all who are disciples of the same master; but from social connections and engage­ments, and one common interest, there will be a pe­culiar regard to the interest of our country,—or ‘a fixed disposition of mind to promote the safety, reputation and welfare of the community in which we are born, and the constitution under which we are protected.’—And while a love to our country is accompanied with a more extensive bene­volence, it will lead to a conduct productive of the independence and welfare of the community and each individual, as well as prevent an invasion of the rights of others. Then, instead of seeking every one his own, as is too commonly the case, the pub­lic good will be our main pursuit.

AGAIN, The spirit of Christ and his holy religion is a spirit of union and peace. Our Lord is stiled the prince of peace; and he came not only preach­ing peace, but his whole behaviour wa [...] expressive of that blessing: And the strongest expressions are used in the gospel to represent his union with his disciples, and their near and intimate union one with another. Now this spirit being found in all, [Page 50] will not only prevent those factions and divisions, which are the bane of every society, and which have often destroyed the liberties of a free people, but will beget harmony of councils, and joint endeavours for the public tranquility.

OTHER virtues might be mentioned which ador­ned the character of the Son of God, and which are found in those who are possessed of his spirit.—As the [...]ost artless simplicity and sincerity: guile was not found in his mouth. To which was added, dignity of design, and greatness▪ of intention: His whole design was the most exalted that the heart of man can conceive; and not only executed with an heroic fortitude and constancy, amidst opposition and difficulties; but carried on with the greatest sincerity and openness. A conformity to this ex­ample, and the universal prevalence of this spirit in a community must advance its glory, promote its happiness, and secure its liberties; as it will inspire those entrusted with the public interest with the most noble designs and generous intentions; and lead them to prosecute them, if called to it, at the ex­pence of ease, interest and life; and as it will prevent those political and factious views, cloaked with false pretences to patriotism, which lead to a conduct sub­versive of the liberties of a people.

IF these principles inspired all, and these virtues of the christian life, and others which might be men­tioned [Page 51] were practiced by all, such a state, whatever was its form of government, must be free. Even in absolute monarchies, if the sovereign is influenced by the spirit of Christ and his religion, without any checks to his power, or fundamental laws or compact to regulate his conduct, he will make the supreme law of all governments the safety and happiness of the people, and not arbitrary will, his rule. Like­wise in mixed governments, however the sovereignty may be shared, these principles will lead all in their respective stations and spheres to seek the public welfare. Then those who have the power of legis­lation will enact such laws, and such only, as are agreeable to the laws of the supreme Ruler, the ge­nius and exigencies of the people, and their safety and happiness. Those also in executive power will act in conformity to law: And the salutary effects of government being experienced by all, authority will be revered, and from principle and conscience submitted to. Indeed, the universal prevalency and influence of the spirit of Christ and his religion will in a great measure render human laws needless—all being a law to themselves, and from principle and conscience acting in conformity to the laws of their great Lord and master.—How happy must such a state be! To what grandeur will it be ad­vanced! And how secure will be its liberties!

THE virtue and happiness of that people would answer those strong and beautiful descriptions we [Page 52] have in the prophetic writings, respecting the glo­rious times, which are in some future period to take place under the reign of the Messiah: When the kingdoms of this world shall become the kingdom of Christ.—A belief of the accomplishment of which predictions may comfort and support the mind un­der the gloomy prospect which the greatest part of this world now affords, oppressed with tyranny, and over-run with wickedness. Those times when ‘all officers shall be peace and exactors righteousness. Violence shall no more be heard in the land, nor wasting or destruction:—The people shall be all righteous, and inherit the land forever:—The voice of weeping shall no more be heard, nor the voice of crying:—They shall build houses, and inhabit them; and plant vineyards, and eat the fruit of them:—They shall not labour in vain, and bring forth for trouble’ (as those do now who are groaning under tyranny;) ‘and there shall be nothing to hurt or destroy in all God's holy mountain.’—After which nothing can be added descriptive of the liberty and happiness of such a people.

MANY useful reflections might be deduced from this subject, but my discourse has already been protracted to such a length, that I may only hint at a few.

FIRST, THE spirit and genius of the sacred oracles may be considered as a presumptive argument in [Page 53] favour of their truth and divine original. Not only the external evidence, but the internal marks and characters of a revelation are to be taken into consi­deration.—The representation now made of the nature and design of the scriptures, shew them not to be unworthy of God, or unsuitable to the state and circumstances of man. Had these writings been dictated by imposture or enthusiasm, so great and good a design could not have been expected.

WE may also infer, That those who plead for the divine right of absolute monarchy, or of it's indefeasible lineal succession, and absolute sub­mission to arbitrary will and lawless sway—or who would destroy all order and government, and subject mankind to the confusions and miseries of anarchy, must have some other support for their respective schemes than the word of God.

AGAIN, It may be inferred from this discourse, that the spirit of Domination, that has appeared in the christian church, and the persecutions and cru­elties, with which it has been accompanied and sup­ported, are truly antichristian.

THIS subject likewise teaches us, as we value our liberties, either civil or sacred, to prize the gos­pel, and to seek and cultivate the spirit of it's di­vine author. Not only those states that were once most famed for liberty, as Greece and Rome, sunk into slavery when they lost their virtue; but when [Page 54] the kingdom of God was taken from the Jews, they were given up to the oppressions of the most cruel tyranny—This also is in general the state of those places who were once blessed with the gospel, but have now lost it.

BUT I must proceed to a more particular ap­plication of my subject—And beg leave upon this occasion, in the first place to address my self to THE GUARDIANS OF OUR CIVIL LIBERTIES; under which denomination, I comprehend all our honoured Rulers and political Fathers, possessed either of legislative or executive power.—

MY honored Fathers will permit me, with all due respect, to remind them of the great and im­portant trust committed to them by God and Man.

ALL power is originally from God, and civil go­vernment his institution, and is designed to effect some of the great designs of his moral administration, and to advance the happiness of his creatures. Civil power ought therefore ever to be employed agreable to the nature and will of the supreme Sovereign and Guardian of all our rights.

BUT tho' civil power is the ordinance of heaven, yet is it to be considered as granted also by the people—and granted for very important ends: the natural independence they give up, and liberty they part with, is for the security of civil liberty. And [Page 55] civil society is a most salutary institution—a state far best adapted to the happiness of man, according to the present constitution of things. Unnumber'd are the blessings that result from this state, when civil authority is improved for the purposes for which it is granted. Then each individual enjoys all those rights which are the gift of the universal Parent; having also the protection of government, and the security of laws; from whence result too many ad­vantages to be now enumerated. But the enjoy­ment of these Blessings mainly depend upon the con­duct of those vested with civil power. It is there­fore a most important trust that such persons have committed to them: and upon a faithful discharge of it, the happiness of the whole civil society mainly, under God, depends. You do well therefore, Gen­tlemen, to consider the happiness of this people, not only in the present time but in future genera­tions, (for few acts of government are limited in their operations to the present time) committed to your care. Viewing things in this light, the duties of your respective stations are important, and your obligat [...] to perform them apparent. To be con­stituted [...] by a Prince, whose glory is the hap­piness of his subjects; or, to be chosen by a free people as protectors of their privileges, and guardi­ans of their rights and laws,—how great are the obligations to duty and fidelity?

BUT the following things, which you will suffer me to remind you of, give an additional strength [Page 56] to your obligations, to act well your respective parts, to secure to us our liberties, and advance our welfare.

WE have long had the happiness of enjoying a most excellent constitution of government: A go­vernment in which the prerogative of the sovereign and the priviledges of the people are so tempered, that they mutually support one another—"A constitution formed on common reason, common consent, and common good: A constitution of free and equal laws, secured against arbitrary will, and popular licence, by an admirable temperament of the governing powers, controling and controled by one another". The English constitution is not only the pride of Britons, but the envy of its neigh­bors.—We have also thro' the goodness of the Al­mighty, been favoured with Princes, especially since the accession of those of the illustrious house of Ha­nover, that have been Guardians of our rights, and Fathers of the people.—Indeed a renowned Prince of the house of Orange is not to be forgotten, but ever to be remembered with gratitude, as our Deli­verer from tyranny.

BUT the goodness of that God, by whom kings reign, is not to be passed by unnoticed, in having given us so excellent a Monarch, as his late illustrious Majesty—His goodness also in continuing him so long, and in making him so great a Blessing to his [Page 57] wide extended dominion—A monarch who reigned in the hearts of his numerous subjects:—A monarch who had repeatedly this honorable testimony from the representative body of the nation, that he never, in one instance, during the course of his long reign, violated the constitution, "but that under his royal protection we had lived in an uninterrupted and se­cure enjoyment of our religion, laws and liberties:"—A monarch whose shining virtues in private life, and whose public character, and many illustrious deeds, will cause him ever to be numbered with the best of kings, that have swa [...]'d the British Scepter, and to be remembered, [...] esteem and gratitude: And whose paternal care of all his subjects, even those that were most distant from the throne, and his attention to what was the common cause and the interest of the whole, manifested in his wise measures and vigorous endeavours to reco­ver his rights, so unjustly invaded here in America, and to defend and preserve the British colonies, will render the name of GEORGE the SECOND ever sacred and dear to us.

AND altho' a succession of such Princes, seems a blessing almost too great to be expected, yet that God "who removeth Kings and setteth up Kings", has favored us with one to succeed him, formed by his gentle conducting hand, and by the force of his attractive example, to the same happy temper.—A Prince possessed of such amiable virtues and excellent accomplishments, as give ground to [Page 58] expect the continuance and advancement of all those blessings we enjoyed under the reign of his royal grand-father.—A Prince not only born and edu­cated in England, but who glories in the name of BRITON—A Prince who has most graciously assured us, that it is his firm and invariable resolution to adhere to, and strengthen our excellent constitution, to maintain the Toleration inviolable, and protect his faithful subjects in the greatest of human bles­sings, the secure enjoyment of their civil and reli­gious Rights.

I may add, To what height is the glory of the British Nation, at this time advanced! How are the hearts of all united in loyalty and affection to a sovereign, who esteems the happiness of his subjects the firmest stability of his Throne! How great and almost unparalled are the successes of our fleets and armies; and in all parts of the globe! What happy consequences have resulted from the auspicious conduct of a truly patriot minister; and from the fidelity, wisdom, and intrepidity, ac­companied with the most generous humanity, of others employed in public services! By this happy coincidence of affairs, the reputation, grandeur and prosperity of the nation was never carried to a grea­ter pitch than at this Day.

BUT to bring our views near home, in this Pro­vince;—We are blessed with a constitution formed [Page 59] upon the model of the British Government:—A constitution, which if kept inviolate, will secure to us the blessings of civil society, and the advantages of religious liberty. ‘Under the protection of a royal charter, many valuable privileges and im­munities are vested in the body of the people, their properties secured, and all the liberties of natural subjects born in the realm of England, granted and affirmed to them.—And their religious privileges have ever been most dear to them.’

'TIS also to be remembered, that to enjoy the blessings of christian liberty, our pious ancestors left their pleasant native country, and came into an inhospital wilderness: oppressed with ecclesiastical tyranny, they sought a retreat in the wilds of Ame­rica—and thro' unnumbered difficulties, heaven conducting, protecting and prospering them, they at length obtained an Asylum here.

PLACED as we have been near a rival, perfidious power, with numerous savages at it's command, we have struggled with many difficulties, ever since our first settlement, to the last year, to maintain our independence and secure our rights; and have now seen, through the tender mercy of our God, a most happy result of this long contest—the schemes of our enemies being defeated, their de­signs [Page 60] blasted, and we delivered from the calamities that attended, and the still greater miseries, that threatned us.—Heaven has shewn a most tender regard for our welfare—Heaven has been kind to us beyond our deserts—and bestowed its blessing with a most liberal hand.

BUT the security, the continuance, the improve­ment of these blessings, and transmitting their salu­tary effects to posterity, may greatly depend, my honored fathers, upon your wise and good conduct.

THE connection between religion and liberty is apparent, I trust, from what we have heard at this time. Religion being the only solid basis of this inestimable blessing, your first regard is due thereto. Religion, indeed, is the first and principal concern of every man, as the favor of his maker, and his happiness in time and through eternity depend upon it. No other principle will so effectually secure the rectitude of your conduct, and lead you with equal uniformity and ardor to seek the welfare of this people. Influenced by the spirit of our holy religion, we may expect from a regard to the authority of God, fidelity in the offices you sustain. Bene­volence, which includes patriotism, being also a distinguishing branch of the religion of Christ, as this prevails in you, we may expect all those happy consequences, that result from a patriot spirit, and patriot measures.

[Page 61] POSSESSED of the spirit of Christ, from a regard to the honor of God, a sincere desire to comply with his will, and a tender concern for the happiness of this people, you will be led seriously to consider, what is more especially your duty at this time; and what the present conjuncture of affairs demands. The dispensations of providence in particular in the signal successes granted to our arms here in America, call for our attention and religious improvement. It is not for me to say, what may be your duty, in all respects, in consequence of these remarkable events. Should our valuable acquisitions for the future re­main a part of the British dominions (which God almighty grant!) new scenes of duty, as well as happiness may open.

BUT as Peace, the great object of our pursuit, is not yet obtained, suffer me to enquire, whether it is not incumbent upon us at this time, fully to com­ply with the reasonable demands of his Majesty, to provide for the security of those conquests already made, and for the farther prosecution of the war with vigor? As we hereby shall testify our gra­titude for what hath been already done for us, our loyalty to our new sovereign, and recommend our selves to his royal favor, and possibly further con­tribute to the humbling our enemies, and the pro­curing peace upon terms of glory and advantage, as well as manifest our deep sense of the importance of these conquests being annexed to the British crown. [Page 62] From these considerations, altho' our burdens are great, should we not be excited once more to ex­ert our selves with the utmost vigor and chearfulness in the important cause, upon which the interest of the whole British dominions, and our future security and tranquility so greatly depend?

To return, As no natural or civil advanta­ges will secure the happiness of a people without religion and public virtue, the connexion between vice and slavery being as natural and unavoidable to a community, as to an individual; as he that committeth sin, is a servant of sin, so the general prevalence of vice in a state will bring on slavery: therefore as you would secure our freedom, my Fa­thers, your regard is due to the moral and religious state of this people.

THRO' the pious care and wise conduct of the administration in times past, good provision has been made by the legislature, to keep up the know­ledge of the gospel, and to bring men to the practice of it's precepts. We have also many good laws for the promoting of piety and virtue, and the sup­pression of vice and immorality: But it deserves con­sideration, whether a more vigorous execution of these laws is not necessary. It is weakening the au­thority of government and laws, to have any enacted and not put in execution. Among other things that are recorded to the honor of one of the best of [Page 63] our ancient Princes,^* it is said "his laws were mild but severely executed." And the majesty of laws must be revered, where the liberties of a people are secured.

PERMIT me to enquire, as an Oath is such a solemn act of religion, and one of the great secu­rities of government; as our lives, property and liberty often depend upon it; whether something further may not be requisite to render that sacred obligation more to be depended on, and to bring all to pay the greatest reverence to that most solemn tye?^†

[Page 64] AGAIN, As fathers of the people, whose duty it is to attend to the interest of the whole family; the children and youth demand your attention: a due regard is therefore to be paid to their educa­tion, early to form their minds to knowledge, piety, virtue, industry, and a love of liberty.—May not some farther provision be made, more effectually to promote these ends?^‖

[Page 65] ONE thing more permit me to hint at.—Our situation and circumstances demand a particular at­tention to our husbandry and trade,^§ as it is by our improvement of the advantages that result from those sources of wealth, our independence is to be maintain'd: May not something further be done for their advancement and encouragement—as well [Page 66] as to discountenance idleness and extravagance, vices that pave the way to slavery?^*

ALTHO' I fear I have already presumed too far on the candor and patience of my hearers, yet I should not be excused were I not more particularly to ap­ply my discourse, to the much respected part of my auditory, who are more especially concerned in the important business of this Day.

[Page 67] As one of our valuable charter-privileges is this afternoon to be exercis'd, as it's value greatly de­pends upon it's being well improved, and as the liberty and independency of a mixed government, and the preservation of the constitution, result from each Branch discharging the duties of their respec­tive departments with fidelity, the affairs of this day are truly interesting. It is of great consequence that your choice terminate on men of approved worth. You will therefore, honored Gentlemen, be con­cerned to act with deliberation, wisdom, great im­partiality, and with that freedom which the spirit of Christ and his religion require.—Freedom of choice and action may equally be destroyed or prevented by a corrupt bias on the mind, undue influence, or sinister views, as by external force. The liberty now recommended, and which will lead to freedom of election, requires that you do what is most rati­onal, what you think is most agreeable to the divine will, what will be most conducive to the happiness of your constituents, and most effectually secure the liberties of a free people:—Then, neither the ty­ranny of custom, the partialities of friendship, pri­vate animosities, or a regard to any particular faction will influence your choice; but you will act with that freedom, which becomes the Dignity of so re­spectable a Body.

[Page 68] So much has been said, and so often repeated, upon this occasion, poin [...] out the qualifications of the per­sons requisite to fill this important office with honor to themselves and advantage to the public, that I shall only say,—Men possessed of the Spirit of Christ—Men that maintain their own independence, or that are free from the tyranny of ambition, avarice and other lusts, having other qualifications, ought to have the preference in your choice. These are the persons that will have the votes of this day, if those intrusted with the affairs of it, are influenced by the spirit of Christ, a spirit of freedom.

UNDER the influence of this spirit, their future conduct, in all deliberations, through the approaching year, will be with that freedom and integrity, that unanimity and patriotism, which might be expected from the guardians of the liberties and legislators of a free state. And such as shall most effectually se­cure to us all our liberties civil and sacred, and trans­mit them with advantage to posterity.

OUR subject is instructive also to the ministers of Christ.—It teacheth us, my reverend Fathers and Brethren, to seek and cultivate the spirit of that di­vine master, whom it is our honor to serve, and that holy and excellent religion which it is our busi­ness and happiness to promote among mankind. Possessed of this spirit, we shall stand fast in the li­berty wherewith Christ has made us free. While [Page 69] on the one hand, it will prevent our claiming any undue authority, or lording it over God's heritage▪ on the other hand, it will prevent our calling any man master or father upon earth—or submitting to any authority in things of religion, but the word of God. This spirit also will give us freedom of access in our addresses to the throne of grace—and open the mouth with boldness in making known the mys­tery of the gospel.—Then shall we by the manifesta­tion of the truth commend ourselves to every man's conscience in the sight of God.—This, as it will transform us into the likeness of Christ, will make our example as well as doctrine instructive; and give the most rational ground to expect our labours shall be crowned with success: But if we should fail of this, we obtain the acceptance of our Lord, and the reward, thro' grace, of faithful servants.

LET me add one word to the whole body of this people. As a people we have ever been jealous of our liberties: While our subject teacheth us to prize them, it teacheth the most effectual way to secure them. It is not by clamors for liberty, or opposition to legal authority, that our invaluable privileges are to be secured; but by seeking and cultivating the spirit of Christ, his holy religion, and a sacred regard to all its requirements, and wise institutions.—This is the most certain way to secure to us our liberties, and to make us a free and happy people.—The excellent writer^* before referred to, [Page 70] justly observes,—‘Opposition in a legal, regular way, to measures which a person thinks wrong, cannot but be allowed in a free government: But opposition from indirect motives, to measures which he sees to be necessary, is it self immoral: It keeps up the spirit of licentiousness; is the greatest reproach of liberty, and in many ways most dangerous to it, and has been the principal means of overturning free governments.’—Civil liberty, I have already observed, is founded on civil government:—Civil government supposes subordination, obedience to laws, and due subjection to those in authority.—Titus was commanded in the discharge of his ministerial office, to put the christians in mind "to be subject to principalities and powers, and to obey magistrates": And St. Jude brands with infamy those that "despise dominion, and speak evil of dignities."—It is our duty as friends to liberty, and as christians, to "submit to every ordinance of man for the Lord's sake, whether it be to the King as supreme, or unto Governors."

I MAY add, The present administration of govern­ment is such as to challenge our esteem, and to de­mand our reverence and submission; and under which we may account ourselves happy.—If the pri­mitive christians were to obey the heathen magistrates, that were in power; the Emperor as supreme, and Governors or proconsuls sent by him; is it not then our duty to be loyal to the best of Kings, and to testi­fy [Page 71] our loyalty by paying all due honor and respect to his worthy Representative? Having in the chief seat of government, a Gentleman^* of approved worth—One who has adopted the maxims of govern­ment of our late, as well as our present, illustrious Sovereign—One who has generously declared, that he will preserve to us our general rights as British subjects, and our particular privileges granted us by royal charter—And that religion and morality shall be encouraged, and vice discountenanced under his administration: And as his Excellency has hitherto exhibited such integrity of conduct, and zeal to pro­mote our welfare; it is to be hoped, that we in this province, ever distinguished by our loyalty, shall by our dutiful and affectionate carriage to our Governor, make his administration easy to himself, as well as beneficial to the public.

IN a word, Let us revere civil government as the ordinance of God, and be thankful for that which we enjoy, as it secures to us our Rights as men and chris­tians; and under it live quiet and peaceable lives in all godliness and honesty—Let us fear God and ho­nor the King; and render to all, that honor and tri­bute which is due—Piety and loyalty stand in con­nection; and loyalty or submission to lawful autho­rity, is equally necessary for the preservation of liber­ty, as opposition to corruption and resistance of tyranny.

[Page 72] BUT, Whatever civil or religious liberties and privileges we may glory in, if we are the servants of sin, we are in a state of dishonourable servitude, and cruel tyranny: but if the Son of God makes us free we shall be free indeed; and shall enjoy the glorious liberty of the children of God. This which may be called a moral liberty, which above all other is to be prized, is the glorious effect of the spirit of Christ and his gospel. Then, the understanding is by the spirit of light and truth freed from darkness and error—or, as the apostle expresses it, that God who commanded the light to shine out of darkness, shines into the heart, to give the light of the know­ledge of the glory of God in the face of Jesus Christ.—Then the will and affections are also freed from the dominion of sin, and brought to a subjection to his will; a conformity to which is the perfection of liberty—This also will give a spirit of adoption, or the liberal disposition of the children of God. And as Christ has abolished death, and obtained eternal redemption for us, this will free the mind from the bondage which results from the fear of death, and finally give a victory over the grave, and compleat redemption—or a deliverance from all the destruc­tive consequences of sin, and the perfection of liberty and happiness in the Kingdom of God.

IN fine, Let it be the great concern of us all to be made free from sin, to become the servants of God, and to have our fruit unto holiness, that so the end may be everlasting life.

AMEN.