ALTHOUGH unhappy man, while under the prevalency of his native taste and dis­position, is contrary to God, and disaffected to his character and government; yet to well-disposed mind, there appears the greatest beauty, wisdom and excellency in the divine conduct. The consummate work of providence, and the moral government of the world, are the ways in which the divine character is made manifest. But how little soever, the calm, uniform course of provi­dence, may affect the careless and inattentive; yet a series of such alarming events, as we see in these years, (the divine patronage of rights and liberty, together [Page 6] with the surprising steps by which this noble cause has been rescued, even to this day,) stand as a convincing proof of the wisdom and goodness of the divine go­vernment; which may well serve to fix the resolution of every sober mind, to trust in the Lord of Hosts;—well might David say, ‘The Lord reigns, let the earth rejoice.’ A sacred regard to the Deity, with such religious sentiments, as reason aided by revelation will approve, cannot fail of producing the happiest fruits in life, and laying a solid foundation for blessed­ness in the future world.—How great is the folly of such as say unto God, ‘Depart from us, for we de­sire not the knowledge of thy ways?’ Whether we consider ourselves as members of civil or religious societies—religion, in its happy fruits, will effect har­mony, good order and loyalty. Since we are called to act our part, in various characters and capacities in life; and pure benevolence (in which true virtue con­sists) must be the leading principle; what can better become us, or form a more lasting foundation for use­fulness, than a diligent and faithful attendance on the duties of our calling?—‘Wherein a man is called, therein let him abide faithfully with God.’ A due attendance on personal duties, must render men zealous worshippers of God, and followers of the lamb; how­ever dignified or depressed among men. And the like attention to relative duties, must exemplify justice, temperance, chastity, benevolence, and every social vir­tue:—How would such a lovely conduct, garnish the body politick, adorn every society, and happify the humane race? The apostle directs to the like conduct, [Page 7] Rom. 12.6, 7, 8. Having gifts differing according to the grace that is given to us, whether prophesy, let us prophesy according to the proportion of faith, or ministry, let us wait on our ministring; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with chearfulness. And since no gifts are granted, no talents betrusted with us, but what are designed for improvement, to good and valuable purposes; care must be exercised, that none be neglected or basely perverted.—In order to which, it seems needful that men well understand the duty of their respective relations, — the nature and extent of the offices and capacities they sustain,— least some precious talent be neglected, or fair opportunity of doing good be left unimproved; or our brother's province be trespassed upon. Irregular and inordinate self-love, and private interest, have so much the domi­nion in the heart, and so various is the taste and tem­pers of men, that unless true benevolence, and public spirit prevent, there is eminent danger that private interest will be pursued, at the expence, or built on the ruins of the public weal. It well becomes members of com­munities to remember, that then do they best serve their own interest, when in proper ways they befriend the public good. But among proud, depraved, apostate creatures, what happy expedient can be found, to bring this to pass? We enjoy all the glorious privileges of the gospel of Christ; and all imaginable civil privile­ges; the freest state, and happiest constitution; (which heaven grant to the last posterity:) Yet all prove [Page 8] ineffectual to those glorious purposes.— Alas! how is the gospel abused! the civil sword despised; our liber­ties and privileges perverted; our public weal ma [...]red, and God provoked to jealousy? Hence public calami­ties, and wasting judgments are threatned. Can there be a safe refuge, a sovereign remedy prescribed? I pre­sume, men who will act the most friendly part to them­selves or the public, will gladly embrace it.

Now this is presented in the words to be considered.

IN which the pious prince personates wisdom.—By which (he being his own expositor) we are to under­stand the fear of the Lord, which is the beginning of wisdom.

WISDOM here may be taken for Christ, who is the wisdom of God, and the power of God, crying aloud to man, by the prophets, and apostles, his word, and providence. Or it may be taken for the benefits of his purchase appli­ed: which in a word, implies the being, and happy fruits of true religion. Now this is recommended to us, by its pre­cious qualities, enriching tendency, and happifying fruits. For by me kings reign, and princes decree justice. By me princes rule, and nobles, even all the judges of the Earth. Riches and honour are with me, yea durable riches and righteousness: My fruit is better than gold, and my revenue than choice silver. Worthy of the highest esteem, of the most honourable, while the meanest peasant is bid welcome to intimacy with it.

HENCE agreeable to the words of Solomon, and this solemn occasion; I shall attempt to exhibit to view, the [Page 9] excellent nature, the happy tendency, and lovely fruits, of true religion.

EVERY cause is best known by its effects: the tree by its fruits; and the excellent nature and tendency of true religion, by its revenues. Now these are more precious than gold; yea than much fine gold. True wisdom must be most excellent and enriching, which produceth such fruits, and entitles to such revenues. It betrays a degenerate soul, ignorant both of the scripture and the power of God, to place it in the products of nature, or empty imagination, dry jejune external morality, or in an empty profession, crying Lord, Lord, or yet in a firm perswasion, and self-exalting confidence, that hea­ven is our own. The efforts of nature (depraved as it is) can never produce this pearl of great price. Shall we (while we can exercise reason, or see by the light of revelation) ever be induced to believe, that the heaven-born soul, who is taught of God, and formed after the divine image, and made an heir of God, and joint-heir with Jesus Christ, shall in no respects excel Seneca, or surpass the grovelling low-lifed pharisee? God forbid that the glorious gospel of grace should be perverted, and prostituted to the vilest purposes! even to elate the pride of the heart, magnify self-sufficiency, and dishonour the divine Redeemer.

THE religion of the gospel, the wisdom which is true and genuine, shall be recommended; not by the needless use of panegyricks and high encomiums; but merely by exposing its native beauties, and attractive charms. It is well known, by all acquainted with it, to be of a divine nature, and original, consisting in a [Page 10] real efflux, and communication from God; forming a new and divine nature and principle of life, in the soul; conforming the mind, as to its temper, ends and interest, to the moral image of God. It consists in undefiling and purifying the heart: undoing what sin has done: so that we come to have the same mind in us which was also in Jesus Christ. In the truly gra­cious soul, the divine Spirit not only acts upon, or in an ineffable manner influences, but communicates of his own nature, to the soul; so that we are made partakers of his holiness.—Which summarily consists in benevolence:—a new spiritual sense and taste is for­med in the soul, which lays a happy foundation for real delight, true and substantial pleasure; in pleasing God, and communing with him. Pride, lusts, and impure desires, are all mortified; the soul commenceth new life, acts from a new nature, from new motives, and to new ends. In a word, the soul is (to use the apostle's words) created a new in Christ Jesus: all old things are done away; all things are become new. The same faculties physically considered remain, but are morally changed. By which means the right object of full contentment, is found: in which the soul centers, the will fixes, and the affections terminate; for which I appeal to the sacred volume, Psal. 73.25. Whom have I in heaven but thee, and there is none upon the earth I desire beside thee.—Except ye are led by the Spirit of Christ, ye are none of his. Hereby the soul is raised to its proper dignity, employed in its proper exercise, and satisfied with its proper object. So Christ intimates to the woman of Samaria. He that drinketh of the water I shall give him, shall never thirst.

[Page 11] BUT peradventure it would be more agreeable, to dwell upon the blessed tendency, and happy fruits of real grace. But however pleasing the attempt may be, it openeth so large a field, I may take but a partial survey. Here it maybe observed; that if divine grace conforms the soul to God, and subdues whatever is con­trary to the divine will, the consequence will be, whatever the soul finds to be the divine pleasure, (so far as it is of a gracious taste) it stands ready, in a free, voluntary manner, to comport with, in practice; from the tendency of a divine principle. No longer is it led by a servile mercenary spirit: neither by slavish fears of penal evil, or hopes of honour among men: not the force of law, so much as divine love, inclines the heart to obedience. True religion effects a lovely har­mony, between disposition and duty. ‘If ye love me keep my commandments.’

MEN may abound in external duty, and remain utter strangers to the spirit of true obedience. If there be no divine principle there can be no divine fruits. But to the happy men, who are replenished with true wisdom; the ways of wisdom are ways of pleasant­ness, and all her paths are peace. This lays a happy foundation for undisturbed peace; it calms every rising storm. Great peace have those who love thy law: it admi­nisters soul-supporting cordials in days of adversity.—When we are fed with its bread, and the waters of affliction are wrung out to us: do we see dark and threatning storms arise; are we threatned with the loss of liberty, with servitude, vassallage and slavery? is the rod of oppression ready to fall upon us, and [Page 12] are we alarm'd with fears of evil, more to be dreaded than death? are our best days placed behind us, that we must look back to behold them? ah, lamentable state! the bitter fruit of our own folly.

BUT is there no soothing consideration? is there no balm in Gilead?—The holy soul, directed by heavenly wisdom, may take sanctuary in God; abide under the shadow of the Almighty. Yea dwell in the secret place of the most high; where no storms can approach us, or sorrows over-whelm us:—Or while the holy soul surveys Zion's troubles, and beholds her whom he can never forget, all clad in sable attire, as wounded, prostrate on the earth, complaining that iniquity abounds, and the love of many waxes cold: that the body of Christ is rent, the church divided and disturbed, and the ministration of the word and ordinances of God blasted; the dues of heaven witholden, and profanity abounding; yea the awful declension and apostacy of the times; what an astonishing change in the state of religious affairs within a quarter of a century? Here indeed the good man will drop a tear, and sigh bitterly. But yet it comforts his heart that the Lord reigns, who is his rock and fortress; that he pursueth the wisest plan, and will yet comfort Zion, and bring light out of darkness, and direct every event to accomplish the benevolent purposes of his heart.

DIVINE grace makes the soul patient in tribulation, humble in prosperity, and fruitful in every good work; prepares it for death, and brings it finally to glory.

How happy a man is the sincere christian, whose character implies every personal, social, and religious [Page 13] worth? For whatsoever things are pure, lovely, or of good report, all are included in that grand and noble aggregate, The real christian! Let us all learn to make a sacrifice of every wish, when it RUNS COUNTER TO THE DIVINE PLEASURE.

BUT we may further pursue the pleasing prospect, while we consider the happy tendency of vital piety, to heal the maladies, and rectify the disorders of the church of Christ, in its present militant state.

As religious societies, bound in covenant to wor­ship and walk with God, our first and prime concern is with religion: that we pay our vows, and carefully imitate the example of Christ: that we love God, in a disinterested and superlative manner, and our neigh­bour as our selves: and thus to do, is but to yield to, and follow the dictates of true wisdom.

BROTHERLY love is so essential to the character of a real disciple of Christ, that the apostle saith, it was needless for him to write to the church about it; for ye are taught of God to love one another. How would this beautify the church; heal all our divisions; cool the heats, and calm the tempers of bigotted zealots; whose zeal is heat, without light; a flow of passions, without the light of reason or revelation to direct them? Had wisdom its proper ascendency, how would con­troversies cease, and professors appear more solicitous to see that they are sound in the faith, than to prove their brother heterodox, or blast their neighbour's character.

AGAIN, let us attend to the fruit of wisdom, as it tends to happify the civil state. I am far from beli­eving [Page 14] that dominion is founded in grace, that the fear of the Lord intitles men to right, and authority to rule: though its fruits are more precious than gold, and its revenues than choice silver, civil power over the bodies and properties of men is never to be reckoned among them.

DOMINION, or right to rule, is evidently founded neither in nature or grace, but compact, and confe­deration: antecedent whereto, one has no better right to rule than another. He that is born of God, is become subject to the King of kings: but has never the more power over his fellow creatures. Christ tells us, his kingdom is not of this world. Though di­vine grace is an excellent qualification in him that rules, it is not that in which right to rule is founded. Property is founded in nature: what is my property can never be the property of another man, so long as it remains mine. None can have right to take pos­session of another's property, but by merit or compact, and when in either of these methods, what was one man's property becomes another's due, it ceaseth to be his, and becomes the property of another. When we consider our selve as confederate society, so much of personal property as is necessary for the good▪ of the community, becomes due to the public, and such as are interested with the public weal, have right to demand the public dues; and no man is impoverished or injured by it: but then this must be done agree­able to the general rules by which the society or com­munity is constituted, and its conveniency and real good is secured: otherwise the constitution is violated.

[Page 15] —But who shall judge in the case, or whether persons are holden to obey, when the case is apparent, I refer to state politicians to determine. But thus far I may venture to say, That no man ought to consider himself holden by confederation, to disburst property to the known injury of the public, or the subversion of the constitution: and whenever demands are made under such circumstances, (which God grant may never be, till the sun become black as sackcloth, and the moon as blood) let such as love slavery, hate the constitu­tion, and delight in public ruin, plead for the doctrine of passive obedience, and non-resistance. What are the rules and maxims of the English free government, the contents of magna charta, the special grants in colony charters, together with what measures of administration are inconsistent and subversive, has been repeatedly discussed in a public way.

MEN are naturally inclined to form themselves into society, and very great are the benefits of so doing: without which, neither life or property would be safe. He who shares in the benefits of civil society and government, is confederate, and bound to obey authority. And the authority of God takes place, and good conscience require us to keep the peace, and sub­mit to proper authority, so long as the design of government is inviolate. Rulers are ministers of God, for good: He that resisteth the power, resists the ordinance of God. And thus viewing the case, reli­gion has much to do with the civil state; and is necessary to its well being. And accordingly the gospel injoins upon us obedience to the civil magistrate, and exhibits [Page 16] the true motives thereto. History informs us, that hea­then states have found a necessity to use the religious doctrine of a future state of rewards and punishment: though they (as modern free-thinkers suggest of the christian magistrate) used it only as state policy. Perhaps there never was a state managed with decorum without it; unless a mere theocracy: and perhaps this exception is needless: such dominion has sin in the heart; and such is the power of pride, and the impetuosity of lusts, and so are men in love with supremacy, that had they nothing to fear but whips, fines, and imprison­ment, they would not by these be restrained from atrocious and horrid outrage: of this we can no longer doubt, who see what blackened, inhumane deeds are committed among us, who enjoy both the gospel of Christ, a christian magistracy, and the greatest civil privileges, and the best body of laws. If there be not something internal, all external measures will prove ineffectual.

BUT may I hope for your patience, while we further view the blessed tendency of vital piety to happify the civil state? in that it would directly tend to curtail and moderate the abounding extravagancy of the present age. Whatever is expended, not for decency, health, or duty, but to gratify pride, and a modish taste, serves to impoverish the state, to beggar families, and multiply bankrupts, and numberless needless law-suits, with all the train of evils that follow. Now had men the same mind which was in Christ, all those evils would sub­side, and virtue, industry, frugality, and temperance take place. Godliness with contentment is the greatest [Page 17] gain. But to proceed to matters or awful importance; true wisdom in its fruits, and happy tendency, would either prevent all occasion of complaints, or compose the minds, and calm the tempers of murmuring com­plainers, and malecontents, in the state.

As there is lamentable evidence, by facts, and ob­servation, that in the best regulations and mildest govern­ment, unreasonable men will take occasion to complain without cause; so it had been happy had there never been real occasion, and moving cause of complaint, and bitter grievance. But whether with or without cause, there has been almost incessant complaints in succession. I will go no further back than the times of general complaints, of a sinking, depreciating me­dium of trade; which are too recent to be forgotten. And no sooner were these abated, but the calamities of a bloody scene took place; whereby our treasures were exhausted, taxes run high, and numberless lives lost, and the morals of the youth sorely corrupted. And when this storm abated, we were ready to promise our selves a golden aera; when peace, plenty, and tranquility would succeed. And considering the glorious success of the British and American arms, how the enemy were vanquished by sea and land; and what advantages providence placed in the hands of Great Britain, to disenable an invidious soe to afford future trouble, with at least a colour of reason, we promised our selves that our land should yet be Emanuel's; and remain an asylum for the opprest; a land of peace and tranquility. But alas! the uncertainty of humane affairs, the weakness of humane prospects! the event [Page 18] has prov'd the reverse. When our expectations were, raised to the highest pitch; the British and American glory at the summit: What is become of the advan­tages, so lately in the nation's hands? Ah, where is our peace and tranquility? a sinking medium was never more loudly complained of, than its scarcity is now. And to add to our distress, trade, the only resource in such case, incumbered, and in great measure ruined. And unpayable duties enacted: and liberty, darling liberty, and inestimable privileges, which these self-settled colonies, (it is said) referved, as a condition of sub­mitting to the British crown, and hold as sacred, and for which our pious ancestors left their native foil, and to transmit which to posterity, suffered hardship, poverty and death; liberty, for which we have warred, and suffered the loss of blood and treasure. Hope in these days, appeared on the wing, ready to bid adieu, and leave us in thraldom, poverty and bondage. Hi­therto in fix troubles and seven, we have been deli­vered; but now, good God! whither shall we turn? to whom shall we look? Can we stand as disinteres­ted spectators, and see the ruin of our country? without a tear, without a dying struggle: If I am I unable to govern the tender passion, let the nature of the case apologize. Can any born among us, nourished and caressed in a free air, put to an impious hand to urge on ruin? and can such be owned a friend to his country, or to filthy lucre only? with whom justice permits me to rank, such as cross the atlantic, to import episcopal tyranny, and such superstition, as our predecessors fled hither to escape.

[Page 19]Now in all our complaints and remonstrances (I am sorry to have occasion to say it) I am fearful we have not been directed by wisdom, nor attended to the true cause: but rather overlook'd the main point. There has been very grievous complaints, of oppression, tyranny, and corrupt and designing ministry: And of home bred abettors of tyranny, and well wishers to the late regulations. But however just this may be, are we not reproved as Job was, in those words. They cry out by reason of oppression, but none saith, where is God my maker who giveth songs in the night. Though we have seen much, have we seen enough in the case? Who is the moral governor of the world? Is there not a cause? Is there any evil in the city, which the Lord has not done? Have we been suitably humble under frowns, deeply sensible of our sin, and contempt of gospel grace, and kissed the son lest he be angry, and put on sackcloth? judged, and condemned ourselves?—for verily it is our iniquities, which have separated us from God, and the smiles of his providence. Methinks at least we might have as good a degree of sensibility, as Saul had, after God had rejected him, who could say, I have sinned, and done foolishly.—When the king of Babylon plundered the city and temple of Jerusalem, and captivated the people of God, God used him as his rod, to punish the sins of Israel. Now how pitiful had been the case, if Israel had attended to nothing in their troubles, but the pride and tyranny of their conqueror? and how lamentable is our state, if we see not the rod, nor the hand that has ap­pointed [Page 20] it.—Now had we been wise, we had either never provoked God to such use of severity: or have conducted quite differently under it: and learnt more sensibly, how evil and bitter a thing it is to sin against God. Yea we might take sanctuary in God. Such people are prepared for every event. All shall work for the good of such. Whatever difficulties attend church or state, people of this character may rejoice that God reigns, and will defend Zion, and plead her cause.

BUT having tried your patience so long already, I will mention that one more of the glorious fruits of true wisdom, viz. It will spirit rulers to faithful­ness, not only in making good and wholsome laws, but also in nominating faithful men to execute them. The most elaborate, salutary body of laws, will ne­ver avail to the health and welfare of the state, unless they are properly executed. And there is little hope of this, unless it be committed to faithful men. GOOD rulers, who fear God, will attempt to effect God's design in their preferment: which the divine oracle informs us, is the good of the people: They are ministers of God for good. And from the same principle people will lead a quiet and peaceable life, in all godliness and honesty. Where people are vo­luntary in doing well, coercive measures are needless. True religion will give rulers pleasure in gently holding the reins of government: and dispose people to practice holiness in the fear of God, ‘Godliness with con­tentment, is great gain.’

[Page 21]THUS we have taken a summary imperfect account of the excellent nature, and inriching revenues, of true wisdom. And omitting all practical inferences, I may add nothing more, but only in few words to address myself, with all humility, to his honour the governor, the deputy-governor, and the honorable general assembly.

MAY it please your honours, and you honorable gentlemen, in ordinary circumstances, to dictate or prescribe to your sagacious minds, might excite con­ciousness of too great a degree of assurance: But since in present circumstances, an attempt of such a nature is an act obedience; I have the more reason to hope you will suffer me to intimate a few things.

IT is with the utmost propriety, that the impor­tant affairs of this day be opened with a solemn act of divine worship. From whence can the poli­tician go, to the arduous affairs of government, which besure in the present day of tumult requireth cool­ness, deliberation, and sacred regard to the deity, better than from the house of God, where we have not only supplicated for mercy, but had the nature of true religion opened, and the fruits of wisdom exhibited to view? How happy for the soul replen­ished with it, and how blessed in its tendency rela­tive to the church and state.

SINCE it has pleased the wise governor of the world, in the course of providence, to raise you to eminent honour, dignity, and influence, and committed to you the public weal, no doubt but in ordinary circum­stances [Page 22]of affairs, and peculiarly in present situation, wisdom will be of excellent service to you. I need not intimate your mortality, that you must die like other men: that your honour and dignity will prove no security to you: The time is approaching, when your honour must be covered in dust, and your situation be on a level with the meanest peasant. The severe and awful frown of heaven upon the nation and land, in the removal of the duke of Cumberland, an amiable prince; a father to the poor; auspicious to English liberty, and a fast friend to the good of the colonies: together with the death of prince Fre­derick William, a lovely member of the royal family, of late has cloathed multitudes in sable attire; and may well remind all, what will be the state of the fabrick when the pillars are removed. These, together with a recent instance of mortality, in one of your number, a useful member of the honorable council, no doubt has sensibly reminded your honours of your own mortality.

SUFFER me then to recommend it to your honours, and you honorable gentlemen, to maintain an intimate acquaintance with true wisdom, as what will not only qualify for, and assist in government, but also admi­nister peace in the important hour of death. And as far as possible, patronise and countenance wisdom and virtue in the people governed by your laws, as nur­sing fathers to the church of Christ. Though civil laws are not means calculated to make men gracious, yet religion may be owned and encouraged by the civil magistrate; both by your example, and the proper exertion of authority.

[Page 23]I SHALL not trouble your honours, by urging any alteration of, or addition to the religious constitution of the colony. We have not a wish, that men may be compelled by law, to support a religion from which they soberly dissent. The act of toleration is to the honour of the nation. If dissenters here would impose such taxes on such as soberly dissent from us, they forget their brethren at home; and the apostle's just remark—Therefore thou art inexcusable, O man, for thou who judgeth dost the same things.—

BUT though I have not the vanity to prescribe laws, or teach your honours the art of ruling, yet we ear­nestly intreat the utmost exertion of your wisdom, to protect and prolong our tranquility; our civil and re­ligious liberties, privileges and constitution: And that the seminary of learning, so much the glory of the colony, may be supported, and continue the subject of your patriotick care.—That peculiar care may be ex­ercised in the appointment of executive authority: in order that we may be governed by your laws. And we hope that in this day of tryal and exercise, the usual chambering and wantonness, in the view of the honorable assembly, may no more give counte­nance to, or patronize the like misuse of time and treasures, in any part of the colony.

FINALLY, may heaven grant, whoever shall fill the chair, or assist in council, may have an heart truly wise, be cordial friends to Christ and his church, and patriots to the republick.

WILL modesty permit me to attempt a brief address to my fathers and brethren in the ministry?

[Page 24]REVEREND fathers, and dear brethren;

THE imperfect account we have heard of the ge­nuine nature and happy fruits of wisdom, may serve to bring to mind, in a sensible and affecting manner, the great honour which the glorious head of the church has conferred upon us, in the blessed office and employment he has assigned to us; even to open to view the nature of religion, and by every proper motive, to perswade men to be wise; knowing the terrors of the Lord, we perswade men. The design of our sacred office is of such vast importance, and so directly tends to do honour to Christ, to happify men, to build up Zion, and do good to the civil state; wherein we have so glorious an opportunity to do good in an extensive way, that we may think our selves happy in the utmost exertion of our powers, and im­provement of our talents in so noble a cause, whatever we suffer therein.

WHILE with a just and becoming sense of the worth of immortal souls, the importance of eternal life, the glorious fulness and sufficiency of Christ, and the perillous state of the irregenerate; we account not even our life dear to us, but willingly spend, and be spent, in imitation of the great apostle of the Gentiles, who laboured, striving according to the power of God, which wrought in him mightily.

I CAN sensibly sympathise with you, in the tryals which are common to our calling and character: but the memorable words of Christ, may well quiet every impatient frame, ‘it is sufficient for the disciple to be as his lord.’

[Page 25]PERHAPS we never saw the day in which there was a louder call to painful exertion, to be prudent, wise, steady, resolute, and zealous, in preaching (not ourselves, but) Christ Jesus the Lord. The enemies of religion abound, and the love of many waxes cold. May the Lord direct us, and divine grace support us, for we are sent as sheep among wolves. But lo, saith Christ, I am with you to the end of the world.—If we may be so happy as to confront and confute the prevailing heresy of the day; and make a noble stand against error; convince gain-sayers, alarm the secure, edify, comfort, and feed the sheep of Christ's fold, we shall have the pleasure and honour to please God, advance the Redeemer's kingdom, and of doing the most important service to the civil state. And I ima­gine we shall act but a decent part, in leading our respective congregations, in ascribing glory to God, that our civil and religious liberties and privileges have been so long continued; and that there is any grounds to hope for future enjoyment: for as cold water is to the thirsty soul, so is good news from a far country.^*

BUT it is more than time that I conclude with a brief address to this numerous congregation.

GENTLEMEN and BRETHREN,

SUFFER me to take this opportunity, from pure benevolence, and an heart mastered with a tender concern for the good of my fellow men, —to recom­mend [Page 26]to you an ardent, painful pursuit after true wis­dom. You have heard something of its nature, and glorious fruits, more precious than gold, yea than much fine gold: it is a blessing of great importance in such a day as this; men greedy of gain, will do wisely to seek it in this way: never was wisdom more needed than in our day, whether it be understood in a theological, philosophical, or political sense:—this will enable us either to escape calamities, or to be patient under them, and make the best improvement of them.

PEOPLE who have no other pilot but interest, fancy, and humor, while they are cross'd in their designs, and press'd with perplexing difficulties; while all their attention is engaged to escape Scilla, are in danger of falling into Charibdis. Suffer me then to urge it upon every age, sex, and denomination to make religion your first and great care.—There are many moving things which urge it upon us: The honour of the Deity; the soul's peace and safety; the harmony and good order of the church; the honour, peace and harmony of the civil community; all call upon us to search for wisdom as for hidden treasure. That we improve a golden season, while our liberty and privileges are enjoyed, and divine patience is ex­ercised, least (while with Agag we promise our selves that the bitterness of death is past) we so abuse our liberties, and the divine benignity, as to occasion distresses which we can neither escape nor endure: and we mourn at last, when our flesh and our body are con­sumed, and say, How have we hated instruction. Re­member [Page 27]it is written, ‘The ways of a man, are before the eyes of the lord, and he pondereth all his goings: His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. He shall die without instruction, and in the greatness of his folly he shall go astray.’

BUT the singular circumstances of the present day will justify me in observing to you, that the honour and authority of the King, Lords, and Commons, must be upheld by all lawful means. Let our pos­session of property and privileges be all improved to the same glorious purpose, for which our ancestors took possession here, by purchase or conquest: and if our liberties may be enjoyed, let no man abuse them; if they should be threatned, may heavenly wisdom direct us to the most justifiable methods to vindicate them.

FINALLY, may we walk in wisdom's ways, for they are pleasant, and all her paths are peace.