AT a time when the trial of the com­munity seems brought to the CRI­SIS, when hopes and fears alternate­ly swell every bosom which can feel for the greatest interests of mankind, it gives me pleasure to see the Rulers of this State the first to step forth and invite their constituents, by the solemnities of this day, to repeat their ap­peal to the all-gracious Being who hath ever patronized the cause of virtue; who still conti­nues the just Arbiter of all events, and holds the ballance of universal empire in his hands.

[Page 4]IT is a mournful evidence of gross depravity of heart, when religious services of this nature lose their solemnity by becoming ordinary and familiar: and it is a fact which no words or tears can sufficiently lament, nor any man ac­quainted with the public manners can deny, that our public fasts, so frequently repeated since our present calamities began, are followed with so little which has the shew of reformation, that it is no superstition to indulge a fear that they are not the fasts that the Lord has chosen; but through frequency degenerated into an unmean­ing formality: this I consider as one of the most gloomy symptoms of the times; and should it be found continuing without abatement after this day, there is reason to dread that, how­ever pious the design of the appointment, our pretence of observing it, without meaning any reformation in those things that have drawn down and still continue the strokes of heaven upon us, will be charged against us as a repeti­tion of a deliberate mockery of the Searcher of all hearts.

I have ever thought it expedient, on occasi­ons of this kind, to accommodate the services of the day to the special intent of its appoint­ment; but the Proclamation which now calls us together has not held up to view any parti­cular purpose as more especially intended; it seems rather designed to invite us to turn aside, and seriously reflect on the situation of our pub­lic affairs, considered in a complex and exten­sive [Page 5] light; and it is in compliance with this de­sign that choice has been made of the words how read as the motto for a few observations, in which all attention to method shall be studi­ously waved, and the thoughts which the present hurry of my circumstances have allowed shall be freely laid before you, in a series of Proposi­tions; requesting only that they may be receiv­ed with the same friendly disposition for the public weal with which they are now offered as a mite, to the abundance which others are con­tributing to the saving this distressed country from impending ruin.

THE struggles of an oppressed people for re­covering the civil and religious privileges by which God had distinguished them from all the rest of the world—the manner in which their ef­forts were conducted the oppositions they met— and the success which crowned their virtuous labors are the subject matter of the whole of that book from whence the text is taken—the scope of the inspired author appears to be the setting up a lasting monument of one of the most remarkable deeds of Providence in favor of the church of old, which should be to the praise of the God of Israel in all succeeding ages.

THIS, like all other parts of sacred scripture, was written for [...]; and, if not per­verted by our own fault, will be profitable for doctrine, for reproof, for correction, for instruction in righteousness—glancing an eye over it with a [...] to the [...] of this day, I was struck [Page 6] with the similarity between the case of the Jew­ish church, as it relates it, and that of confede­rated America at this time, and could not for­bear the mention of it to you on the present occasion.

YET, as the story of the grand emancipation of the church of God cannot be fully learnt without joining the accounts of this author to those of the other sacred writers that have trea­ted on the subject, and especially to the transac­tions related by Ezra, I shall therefore, in the sequel, take the liberty of referring you to the author last mentioned, and to the writer of this book promiscuously, and consider the text as the conclusion to which we are pointed in the whole.

PROPOSITION I. All men are by na­ture alike—the faculties, powers, and passions or each substantially the same: to the full ex­ercise of these, and to the enjoyments thence re­sulting they are equally entitled.

SOCIALITY is essential to the human frame —absolute solitude is abhorred by every princi­ple in it. Felicity is improved by communica­tion—and hence from a desire of imparting the pleasure he feels, as well as of sharing in the happiness of others, man is prompted to seek society with man. To this he is urged also by a sense of the dangers to which his dearest en­joyments are exposed from the lusts of his fel­lows—equally with himself sunk into a depra­vity that regards no difference between right and wrong: against the encroachments of their ap­petites [Page 7] his single arm he finds to be too feeble a defence: and hence from a new necessity he is stimulated to seek the protection of others:

THESE principles in like manner operating on the human race in common, easily introduce a social compact among them; and thus God cements mankind into society for their greater good; while each, consenting to submit his ex­ercise of the several powers with which he is ves­ted to the cognizance of the whole body, agrees to deny himself such gratifications as are deemed incompatible with the felicity of the rest, though conscious that his personal ability is sufficient se­parately to obtain them:

THIS may be considered as a resignation of certain rights possessed by each in their state of nature, yet as it is equally the act of every member, their entrance into society is on the footing of perfect equality—and the surren­der being freely made for the security of rights esteemed more valuable, no member can be a loser by the compact—the personal privileges resigned being held by the society in trust, may still be said to be virtually enjoyed by the origi­nal possessor.

BESIDES these no other rights may be wrest­ed from men by society—the powers vested in its officers are delegated to them as servants of the body, and meant only to secure, to exercise, and improve these to the benefit of the owners.

NO man in a state of nature has a right to do wrong—therefore he can lodge no such right [Page 8] in the hands of society—nor can the body pro­tect any member in a claim of this sort: no man in either state may usurp the rights of ano­ther which that other hath not freely conceded, nor any for which, upon concession, he has not received full compensation: no man can con­cede the rights necessary to his being—or being a moral agent—a subject of moral government; of reward and punishment—the rights of pri­vate judgment and of conscience are therefore as unalienable as the faculty of intelligence, and the right of acquiring and enjoying property can no more be bartered away than the natural strength or genius that acquires it, or the natu­ral life which is maintained by the acquisition; partly because the transfer cannot take place, though both parties should consent; as no man can add to the life or faculties of another by re­signing to him his own; and partly because, if it could, no equivalent could be repaid in lieu of the concession.

INDEED, when any individual goes on to abuse the rights he enjoys to the destruction of those of others, he thereby threatens and endan­gers all; it is the plain dictate of the original compact, that the whole power of the commu­nity should then be employed to confine and disable him—and this may be continued until he has given full compensation for the injury done, and sufficient security against his future attempts: in no other way may men be reduced to a state of servitude, or retained in it; because [Page 9] no power beyond this was lodged by society in the hands of its officers—nor could there be, since there was none in the society itself; and this is evident, because none such could be re­signed by individuals: all exertions of power then which exceed this line are usurpation, not authority: are rebellion and treason against so­ciety, reason, nature and God: and as such, whenever they appear, ought to be resisted, de­feated and punished.

THE nations therefore that support or con­nive at the practice of enslaving the human spe­cies, as an article of commerce, ought to be considered in a state of war against all mankind; since none can be thought willing to wear that public brand of the antichristian beast—a traf­fic consisting of the souls of men, unless they had previously conspired the extirpation of eve­ry remain of virtue and humanity from the face of the earth:

TO this consideration due attention will, I trust, be paid by all these rising States: for should a toleration of the slave trade be now mingled with our new Constitutions, that leaven will soon corrupt the whole lump: should con­nivance at the practice of making or retaining slaves amongst ourselves betray a secret envy of the liberties of our fellow men, would it not en­tail the curse of heaven on all our struggles for the defence of our own?

PROP. II. Societies to each other, stand related no otherwise than individuals in a state of nature: [Page 10] all possess the same natural rights—within the same limitations—and on the same conditions; and there is nothing in the law of nature or the relation between them to warrant one to invade the enjoyments of another, any intire than if they were private persons, utterly unconnected with society and each with other: what though it be granted that when two societies go on in wickedness the one is often found to be let loose for the punishment of the other, and sometimes even to the enslaving it? This will never weak­en the conclusion now drawn until it can be proved that the divine permission excuses the sin of the injurious party.

PROP. III. God has set up the Jewish church as a sample of his government. By it he has put a glass into the hands of the world: the con­duct of his providence towards that people [...] [...]serve at once to guide and bound the prospe [...] of other communities in every age. In this light it would be profitable to view their histo­ry from first to last: but the business now be­fore us would direct our eye more especially to their freedom in Canaan—their wanton abuse of their distinguishing privileges—the just pu­nishments of this ingratitude, particularly their captivity in Babylon—and wondrous manumis­sion from that state of bondage: and could we now attend to these particulars as they deserve, we might find them fruitful of instruction not unworthy the regard of all America at this juncture. E. g.

[Page 11]PROP. IV. While the manners of a nation professing religion continue pleasing to God, he secures their liberties against all invaders: the paternal care of his providence is as a wall of fire around them: numerous were the proofs of this in the condition of the people of Israel in the days of Joshua and the Judges; how often do we there behold a weak and inconsiderable handful suf­fice to chastise the insolence of powerful hosts —one chasing a thousand and two putting ten thousands to flight! Benefits of all sorts are ta­lents entrusted to men for improvement: the enjoyment of temporal good gives new force to the virtues of the virtuous man—as chrystal looks brighter in the beams of the sun. But through the wickedness of men the smiles of Providence are often perverted into provision for lust, as the showers that are sweet when dis­tilled from the clouds are turned into salt when they sink in the ocean. Hence prosperity fre­quently becomes a poison in disguise—the swee­ter in taste, the more fatal in effect: nations, as well as individuals, are generally intoxicated by it—the unthankfulness of some proclaims them barren as the sands of Africa—others, like Je­ [...]hurun, have waxed fat and kicked at the hand by which they were nourished.

PROP. V. The honor of divine Government is concerned that national sins meet national punish­ments: the being of God's law requires that every transgression and disobedience receive a just recompence of reward; the justice of his [Page 12] administration necessitates that the penalty be inflicted in the same measures in which it was threatened—less will not be looked for in reason from the hand of the supreme Guardian of the interests of virtue, who by a different conduct would, more effectually than all other beings, encourage the wicked and deter the obedient. This expectation is answered by the fact: no instance of transgression ever did or will pass unpunished—the sinner himself shall pay the debt, or his surety must discharge the uttermost farthing.

THERE is a fitness in adapting the punish­ment to the crime, that so the latter might be pointed out by the former: hence it appears congruous to wisdom that they who have sinned together should suffer in like manner—and that the fellow-sinner who has been the occasion— the means or incitement to the crime, should also serve as the engine for the punishment of the criminal. Thus nations combined in a course of transgression must be dealt with collec­tively when it is punished. Hence we conclude that national sins must be punished in this life; because nations, as such, exist not in the next; and so, if not here, cannot at all be made to feel, in their national capacity, the desert of their crimes.

THE goodness of God is clearly illustrated in the patience with which he forbears the stroke: the slow gradations with which his people are cor­rected discover all the father in the corrector's [Page 13] heart; whilst the rod of correction is in his hand, what bowels! what meltings may be seen in the stripes! every touch seems interrupted with those tender interrogatives 'how can I give thee up O Ephraim! how can I deliver thee O Israel! my bowels are turned within me, my relentings are gathered together.'

THE lenity of divine government, when long abuse as an argument for insult, at last is rou­sed to indignation, and tho' judgments on earth are inflicted piece-meal, yet in the issue the incor­rigible must be given up to the scourge.

THE higher the rise of national guilt, the greater is the necessity that the punishment be e­minent, public, and speedy. The people high­est in professions and privileges should therefore be foremost under the rod. The holiness of the Sovereign is publicly displayed when judgments begin at the house of God. In the execution of these, he often employs his worst foes, as men use the meanest slave for the vilest drudgery.

THE end of all, is to humble the sinning peo­ple, to bring them to repentance, and reformati­on, to these the means used will be proportioned by wisdom: not a drop of bitter will be min­gled in their cup but what is necessary: not a stripe laid on which their case could dispense with: nor shall their heaviness endure one night long­er than their need of it lasts:

THAT the afflictions of a professing people should not fail of accomplishing this end, the most important interests of virtue and godliness re­quire: [Page 14] partly because the sins which brought them on are more highly aggravated than the sins of others: and partly because the honor of God is most concerned that things be kept right a­mongst such, lest they totally go off, and religi­on thus be extinct in the world, lest the ignorant and wicked should hence take occasion to call e­vil good, and religion itself be charged as patro­nizing the crimes of its professors.

WHEN the proper effect is not produced by such judgments, but the people prove hardened in their vicious ways, they have reason to expect their continuance with additional severities: be­cause there is the same reason for continuing as for commencing them, and similar causes pro­duce similar effects: and over and above the cau­ses past the new degrees of hardness which have withstood the remedy already applied, make per­severance in correcting necessary to vindicate the honor of God's unchangeableness, omnipotence, and infallible wisdom in the choice of means ef­fectual to the end. Thus we see the people of Israel, gradually threatened, and gradually punish­ed; but discovering an obduracy which was proof against all, they were at last led captives to Ba­bylon, and rivetted on themselves the chain of slavery.

A people thus ripened for the judgments of heaven in vain seek protection from their rulers: the magistrate who has led on the general revolt from the ways of God, seldom fails to prove as active a tool in aggravating the woes that ensue [Page 15] thereon: so Jehoiakin consents to curry favor for himself, by abetting the tyranny of the Chalde­an monarch and confirming the slavery of his own captivated subjects: miserable reward in­deed for the unlimited obedience they had for­merly paid him!—Poor wages truly for loyalty to a king maintained by a course of rebellion a­gainst God! Thus tyrants falling like falling an­gels, never choose to suffer alone, their disappoint­ed pride, impatient of any comforts surpassing their own, makes them resolved enemies of all mankind; and will strain every nerve to pull all down into the same ruin with themselves.

PROP. VI. When the end of the correction has once been obtained, the deliverance of the afflicted shall suffer no delay. Neither the depth of their distress, nor the desperateness of the case, nor the want of resources, nor the defection of friends shall retard or prevent the needed release, any more than the multitude of clouds that darken the night can defer the morning dawn, or post­pone the rising of the sun: the time to visit his distressed ones, the set time, shall come: and then the Lord need but speak the word, and it is done: when Israel does evil in the fight of the Lord we commonly see an adversary commis­sioned to devour his strength, but no sooner is he humbled and cries to the Author of all his help, than lo! to his own astonishment, and of­ten to the amazement of all around, some instru­ment is instantly raised up for his rescue, and by a sudden transition from the depth of woe we [Page 16] behold him emerging into honor and power. Sometimes the great Deliverer chooses a pebble from their own brook to prostrate their most gi­gantic oppressors, and sometimes he moves the heart of an alien to restore them the liberty which their own kings overthrew. Thus CYRUS a pagan prince, unconnected by nation, and by re­ligion an enemy, monarch of the empire that had persecuted their fathers, that had razed their cities, abolished their ordinances and levelled their temple to the ground.—CYRUS, stirred up by the Lord alone, unsolicited by men, and in­capable of detriment from any plot of his pri­soners, proclaims the remains of oppressed Isra­el, free and independent in their greatest privile­ges, those of the religion of the God of their fa­thers, he rouses every dormant principle of pa­triotism among them to exert itself on the oc­casion for the re-establishment of their invalua­ble liberties, and freely furnishes the undertakers of the work with treasures and all things neces­sary for the full accomplishment of the purpose. See Ezra i. throughout.

HAD a Jew refused the benefit from educati­onal prejudice against the hand that offered it, or superstitious scruple about the lawfulness of accepting the friendship of a power that disown­ed his religion, who could have avoided charging him with atheism who would not acknowledge the hand of God in producing this happy event by means so unlikely, so contrary to the policy of nations, and so far without the line of proba­bility? [Page 17] May God punish by what hand he will? And may he not deliver by an instrument that none but himself would have thought of? The conduct of the man who would not embrace the joyful opportunity with humble adoration of the sovereign wisdom that brought it to pass, and cordial gratitude to the generous instrument, is a complication of iniquity:—it is hard to say whether the impiety or stupidity, the pride or in­gratitude of such a demeanour has the ascendant.

PROP. VII. When a public restoration of God's people from the calamities of oppression is to be ef­fected, he usually inspires them with zeal proportio­ned to the work—the edict for enlarging the captive tribes no sooner issues from the court at Babylon, than the joyful news is rung through all the stations of their confinement—the droop­ing spirits of that forlorn people, enervated by a servitude of seventy years, are animated at once, the languishing spark of patriotism is in­stantly rekindled in every breast, and our eyes are immediately saluted with the sight of forty two thousand and upwards determined at all hazards, at the risque of life and fortune, to regain the enjoyment of their country and liberties against whatever opposition may stand in the way: this was the work of the finger of God, Ezra i. 5. by which he prepared his way, for the still more marvellous one that followed.

THE cause of liberty is the cause of God: rea­son, truth, justice, religion mutually support and are supported by it: of this cause heaven has been [Page 18] the patron in every age: he is incapable of chang­ing his mind; the cause he has been wont to plead he will never desert, he will work for it, and who shall lett him? when this stone is at the founda­tion, nothing shall hinder the building to rise.

BUT the works of providence are done by means: they are ordinarily fitted before they are used—in a work of this kind every man is con­cerned, and it is the duty of each to do what he can: no class or station is uninterested in the mat­ter—and none is exempted from the strongest tyes to exert his utmost to have it accomplished —resolution and fortitude are necessary to the task, and unanimity strengthens the hands that perform it: therefore when God means to bring about so great an event, he usually stirs up those principles among the people for whose behoof it is designed: the contest among them is not who shall endure the least difficulties—face the fewest dangers—or sustain the smallest loss in the public cause; not who shall perform the least ser­vices for the community, and reap the greatest emoluments from it—not who shall realize the greatest fortune, or secure the chief honors to himself and his friends. No! detested be the principles of conduct like this! shall the com­pany be respected as virtuous or wise, who all embarked in the same bottom, and perceiving themselves on the point of foundering at sea, cease every endeavour for saving the ship, and get by the ears about sharing the cargo? then, and then only, will reason and virtue agree to espouse the [Page 19] narrow pursuits of a private spirit in seasons of public distress and danger.

WHAT a contrast to this was the spirit of the Jews in the struggle described in this sacred book! their only emulation appears to be who shall dis­play the greatest exertions in the public cause— who shall contribute the most effectual aids— who shall offer the richest sacrifice to the secu­rity of the common weal.

SEE! with what unanimity they pursue their plan! how cordially each works to the hand of the other! nor watching—nor building—nor fighting is shunned when the common cause re­quires it. Every man exerting his utmost for the good of the whole—and influencing all with­in his reach to join their endeavors for effecting the purpose. Let the coward in America's quarrel—let the backward and lukewarm in the cause of the day—let the willing subject of ty­ranny, and the servant of self, read over this his­tory until the conscious blush redden his cheek, and the line of his conduct be abandoned with shame.

MAGISTRATES, and persons of rank and trust, ought to go foremost in asserting the peo­ple's freedom—these are appointed as fathers of the State, and guardians of the rights and pri­vileges of all its members: and should such men as they flee? Should they wink at the at­tempts of the evil doer, who invades any right of the people for whom they rule, and neglect or refuse to pluck from their bosom the folded [Page 20] and lazy hand of their power to strike due ter­ror on the impious aggressor—then do they re­nounce the chief part of their trust: whenever they decline to put forth all their powers to en­courage and assist the exertions of their people in repelling the attacks of those who would in­jure them, the very office they sustain is the cen­sure of their conduct, and the honors heaped on them are become the reproach of the men who wear them: no longer should they be re-regarded as the ordinance of God, than they en­deavor to be terrors to such evil doers, and a praise and encouragement to them who, by de­feating their wicked intent, deserve the character of having done well.

NOR should the ministers of religion ima­gine themselves excused by their office from bearing their part of the burden of the people in struggles of such importance as these: as watchmen set on the walls of Zion, it is incum­bent on them to give the alarm on the approach of every danger: as heralds from God we justly expect that, in times of public trial, they will not fail to blow his trumpet and proclaim his mandates—that they will cry aloud and not spare to shew to their people and to the world, yea to all ranks of men therein, where lies duty on the one hand and sin on the other. Should magistrates with-hold from their people protecti­on against the injuries of lawless persons or States, and ministers delay bearing testimony against them—or should the people refuse obedience to [Page 21] the just calls of their rulers in matters indispen­sible to their own defence, and their public tea­chers by silence appear to connive at, or counte­nance their crime, do they not then make the transgressions of the rest their own? and may not the consequences be charged to their ac­count?

PROP. VIII. Between civil liberties and those of religion there is a near and necessary con­nexion; when the one expires, the other cannot long survive. When earth and hell conspire against the former, their ultimate purpose is to stab the latter through that side: as religious reformations must generally open the door for the removal of civil distresses, so every step in the struggle for liberty should be measured and governed by the rules of piety: success in mea­sures which virtue abhors must not be counted a blessing—we cannot conclude the Lord on our side when we have avowedly joined his enemies.

WHEN restoration of liberty has been obtai­ned, the first thing to be attempted, is a total reform of every practice contrary to the laws of religion: this is the end of the people's deliv­erance—and when it is neglected, their founda­tion totters: to this the Jewish adventurers were immediately led on their return home by the same inspiration that stirred them up to engage in the journey: no sooner have they regained their city than we find them unanimously employ­ed in rebuilding the altars and temple of God— [Page 22] clearing away rubbish—laying foundations—re­storing the worship, and reinstalling the officers of religion: See Ezra iii. throughout.

WORKS of this sort therefore go heavily on unless magistrates and ministers go hand in hand in it: when restoration is to be compleated, God ordinarily spirits up both these classes with fer­vent zeal for the cause of religion, thus Moses and Aaron acted in concert—Zerubbabel and Joshua strengthened each other: thus Ezra and Nehemiah co-operated in the work when the Lord was about to render it perfect. See Neh. iii. 3, 28. and chap. iv. 16.

SOMETIMES indeed there are found amongst the first ranks men of the same turn with the nobles of Tekoa Neh. iii. 5. who decline to put their necks to the work of the Lord. They cannot resolve to risque the frowns of the great —endanger their posts of honor—their riches and possibly their persons too for the sake of li­berty which they never prized—or to defend re­ligion whose sweets they never tasted: their ho­nors and profits they can better secure by the ruin than the recovery of the one, and their pleasures might meet with disturbance from the other. Such men become a heavy clog to the wheels of society in perilous times: what damps will be cast on the spirits of the people within the sphere of their influence? but the example recorded in the text last cited, has pointed out from heaven a way to get rid of this dead-weight; the people with whom the original of all civil powers does [Page 23] still reside should not scruple to recurr to the ori­ginal principles of their constitution —and by vir­tue thereof discard the unworthy incumbents from office—proceed in the work of the Lord with­out them—and record their crimes to the lasting infamy they have deserved.

PROP. IX. The struggles for liberty seldom suc­ceed unless under the direction of some patriot-head: in a multitude of co-ordinate leaders—a multi­tude of opinions often distract, sometimes divide, but ever retard and weaken the operations neces­sary for the defence of the whole. To the ener­gy and effect of the wisest plans the grand re­quisites are dispatch and secrecy: and of both of these popular councils are for the most part destitute: happy is that people for whom Hea­ven has reserved at such a crisis the services of a NEHEMIAH indeed. Rarely indeed has our depraved world beheld the rising of so glorious a star in the midst of a storm: seldom can the annals of history record the appearance of an heroe of this class—who with wisdom to plan and courage to execute, joins an assemblage of virtues equal to the task of vindicating the rights of oppressed Israel, against the force and policy of invading powers: the man who like him has patriotism enough to forego the sweets of a pa­lace and the presence of a king, with the certain prospect of every honor and profit he wishes— for the fatigues of a camp, and the dangers of the field—to take by the hand a people oppres­sed by one power and despised by the rest—with­out [Page 24] prospect of emolument to himself or his fa­mily—and renouncing all claim to fee or reward: See Neh. iv. 23. chap. v. 14, 19.

THE people that are blessed with a helper like this deserve to sink into the abyss of contempt, if their conduct shall ever give ground to con­clude that they have forgotten that, as his duties are great and his dangers many, he has a right to their compliance in every lawful demand— and ought to be supported with their lives and fortunes.

PROP. X. Restorations of this sort ever find op­position proportioned to their extent and importance: they all look favorably on the cause of religion, and since the day of the commencement of the enmity between the seed of the woman and that of the serpent, no great event tending to advance the interest of the Church has ever been accom­plished without opposition: of this we may find abundant proof in the history of every age: was Israel to be delivered from the house of bon­dage, and put in possession of the land of pro­mise? behold the fury of Egypt is to be faced on the one hand, and all the powers of Canaan opposed on the other! were the Jews to be re­leased from Chaldea, to rebuild their ruined city and temple, and receive the ancient worship of God? see the multitudes of adversaries assem­bling from all quarters, like swarms of locusts rising from the pit, Ezra iv. 9, 10. Was the world to be illuminated by the Sun-beams of the gospel? to defeat this purpose the whole world [Page 25] combines—the enmity of mankind against this cause collects [...] ascends as smoke—is condensed into clouds, which darken the whole horizon, and pour down the hurricane of ten general per­secutions over all the Roman empire. When the long night of antichristian darkness is come to an end, and the sun of righteousness is to a­rise with salvation in its rays, in the dawn of the reformation from popery; what tempests of war and destruction are spread in every land where the light shines out?

WAS there ever a general revival of the pow­er of godliness in any land that did not find its mocking Ishmaels—its murdering Cains—its blaspheming Rabshakehs—or persecuting He­rods?

THIS arises not from any perplexity in divine counsels—nor absurdity of the plans of infinite wisdom—nor evil in his designs—nor error in his means—nor weakness in the execution: e­very objection against this procedure will vanish when we consider this life as a state of probati­on—and remember that by the superintendence of heaven it has ever been effected that religion, like the palm tree, grows by being pressed. Op­position has helped, but never hurt the truth; persecutions have spread the knowledge of re­ligion—the blood of the martyrs has been the seed of the Church—errors have occasioned the truth to be confirmed by arguments which other­wise might have been concealed—in each pub­lic calamity that has befallen the church we have [Page 26] a fresh confirmation of the truth of religion▪ as the prophecies that had predicted the storm could not without it have had their accomplish­ment—and all these convulsions have been sub­servient to the purpose of purging God's tem­ple, as thunder-storms tend to purify air.

CONTRARIES always illustrate each other— this opposition is a foil to let off the glory of the divine power that defeats it; the justice of de­stroying God's enemies at last is magnified through the patience whereby he bore with them till then—hence the distresses of the people of God are often permitted to come to extremity be­fore he appears for their relief—Isaac is bound to the engine of death, the knife is taken, and the stroke drawn, before the angel arrests the descending fate—the bricks are doubled e'er Mo­ses is sent—and the disciples are sinking when the Sovereign of the elements enters the ship: this enhances the mercy that helped at such a time, and the goodness that supported through so great distress.

OPPOSITION cannot then be said to prove the badness of a cause nor the certainty of its failing: the want of opposition demonstrates both: great oppositions bespeak some great event in the birth —and in the cause of God the encouragement rises as the violence that obstructs it: since him­self has assured us that all shall be overthrown at last— all made subservient to the good of his Church—and turn out to be means of ob­taining it too: and in the confidence of this, the [Page 27] friends of America need not be discouraged at the numbers, the power, the rage, or the deeds of the enemies of the great cause they plead— since they all preach the deliverance, the security and future glory of the land.

THIS cause has ever been the great eye sore of hell—the malice and power of internal legi­ons have ever been bent against it: Satan's par­ty are ever ready at his beck—hence wicked men of all classes naturally seek its overthrow: and when any such are accidentally employed in fa­vour of it, we need never be at a loss to disco­ver by their conduct, that they are pressed into the service by other motives than love to the cause itself—or any honest zeal to have it promoted.

THE more effectually to obstruct the work of restoration, it is usual for Satan to collect his tools from different ranks—and different lands see Ezra iv. 4, 9, 10. The returning Jews soon found themselves called to conflict with a colluvies of emigrants from various countries planted by the Babylonish tyrant as colonies of his vassals to support his prerogative in every part of the land around them: the inferior herd of conspirators against liberty are generally found to move on as they are spirited by the dependents on the throne—thus the [...], Elamites, and the rest of the nations transpor­ted by Asnapper into the Samaritan territories acted against Israel according to the instigation of the officers of the king: thus in all the plots for crushing that people we find the Sanballats, [Page 28] the Tatnais, the Tobiahs whom the tyrant had made Governors in the land of Canaan, ever bearing a leading part. This may generally be expected when Governors are dependent for their office and support on the mere will of a monarch; for then it is not unnatural to suppose the appointments will, of course, take place among such as are known to have less zeal for the freedom and welfare of the people, than for the smiles of their master and the security of their place:

UNDERSTRAPPERS never fail to ape the manners of their superiors in office; when the Governors of the Provinces conspire the ruin of the people under them, the Rehum's and Shim­shai's—the Commissioners of Customs, and Se­cretaries of the Province, think they can never be too forward in their efforts for executing the project. Ezra iv. 7 8.

ENEMIES without, receive their chief advan­tage from the secret manaeuvres of foes within, as a traytor in the city will open the gates with twice the facility that the besieger can force them: hence it is the policy of those who at­tempt the destruction of the liberties of a peo­ple, if possible, to secure a party among them­selves who, under the mask of friendship, will forward their measures, and embarrass every step taken in order to protract them: these, Proteus like, will put on various shapes accor­ding to times: they will work themselves into churches and councils—into armies and courts, [Page 29] and pretend to enter with spirit into all the mea­sures of the people, while they mean to frus­trate the design of the whole, or to spy out and divulge what they cannot suppress; thus, Ju­das like, they still dip in the dish, and pretend to embrace whom they mean to betray: Such was the policy of Israel's foes, Ezra iv. 2. 'let us build with you (say they) for we seek your God as ye do' But a little acquaintance with mankind will lead us to discover, that they en­ter into councils with Hushai's intent: and the people of God, if guided by prudence, will boldly remove them from all share in the mat­ter, and will not scruple to tell them, even to the face, as the fathers of Israel have set the ex­ample, Ezra iv. 3. 'Ye have nothing to do with us to build an house unto our God.'

WHETHER this precaution is taken or not, the conspirators will leave no stone unturned to obviate every scheme for the public safety, and will alter their measures as the matter requires, as quickly as the Polypus changes its colour for that of the substance to which it adheres.

IT will not be unprofitable to trace the win­dings of this serpentine brood as we see them practised in the case of the Jews. At first they set out with evil surmisings and advices to court, these are backed with bribes to the Counsellors and other officers in power, see Ezra iv. 4, 5. Then follow letter upon letter replete with their venom—false informations multiply apace, ac­cusations to the king stuff every packet, see ver. [Page 30] 6—16. They forget not to trumpet their own loyalty to their master, and set up their zeal for his honor as their motive in all, see ver. 14. 'be­cause we have maintenance from the king's pal­ace, and it was not meet for us to see the king's dishonor, therefore have we sent and certified the king'. They plead that his interest and rev­enue is at stake, and all must be lost if their tales be slighted, see verse 13.16. 'if thou suf­ferest the scheme of this people to succeed, then they will not pay toll, tribute, nor custom, and by this means thou shalt have no portion on this side the river.

REPRESENTATIONS like this obtain easy cre­dit in the ears of monarchs—seldom do they fail to stand as sufficient proof of the charge— and the accused, without tryal or hearing, are easily sentenced; and ancient acts and obsolete statutes are lugged into the cause to condemn the guiltless and dictate their doom. See verse 15, 19. The stories of such men are generally deemed sufficient to produce new edicts from the reigning power, to cut off the people from every remaining privilege at once, ver. 21.22. —eagerly will the arbitrary mandates be put in execution by such officers as procured them, so Rehum and Shimshai posted to Jerusalem and stopped the work by force and power ver. 23. And what pity is it, that it must be confessed that the bulk of men are aptest to shrink in the no­blest cause, are easily prevailed on to drop their exertions and quit the work with which all is at stake. See ver. 24.

[Page 31]THE prophets of God ought not then to be silent —faithfulness to their trust will oblige them to engage with the openest boldness against such tame submissions, as idolatrous worship of arbi­trary power: and these are the men whom God often has chosen to rouse and keep up among mankind the spirit of liberty and just defence. See Ezra v, 1, 2. chap. vi. 14.

WHEN the people are thus animated to pro­per exertions, it is usual with enemies of their cause to raise the cry of rebellion—breach of law —oppugnation of authority; and sometimes they will proceed to take black lists of names ob­noxious and unpardonable who must be reserved for proscriptions, imprisonments, gibbets and racks: thus the ministers of slavery dealt with the Jews Ezra v. 3, 4.

BUT the friends of restoration will not thus be daunted; they can vindicate themselves by law and argument and are ready to meet all their opposers on that ground, see verse 11—17, and chap. vi. and vii.

AT the entrance on a work so new and un­tried, the first efforts of the people appear feeble and vain—the want of resources, of ex­perience and skill, the deficiency of forces for their defence, the difficulties of raising and maintaining their armies, and the impatience of subordination, of fatigues and dangers natural to levies when first collected—these, and a thou­sand other incidents that, at first setting out, the most wary community could not foresee nor [Page 32] prevent, will necessarily occasion many blunders, delays, discouragements, and disappointments in their most capital efforts:

DISASTERS owing to any of these causes the enemy is no less eagle-eyed to discover, than cun­ning to paint in most fearful colours,—then shall we see them diffusing their poison in every cor­ner—ever buzzing in the ears of the timid— their manifest weakness—the number of diffi­culties—and greatness of dangers before them —their want of virtue and ability to persevere —the length of time the contest must last—the power—numbers—and allies of the foe, &c. &c. —the minions of power will call them rebels— the parasites of the tyrant will affect to ridicule their measures and look on their efforts as child­ish and contemptible: in this strain proceeded the oratory of Sanballat, Neh. iv. 3. 'What do these feeble Jews? will they fortify themselves? will they sacrifice? will they make an end in a day? &c. Thus Tobiah and Geshem keep each other in countenance, and raise the laugh at the pitiful efforts of the sons of liberty, Neh. ii. 19. and please themselves with the conceit that with an army of foxes they can storm their fort, Neh. iv. 3.

FEEBLE minds, with whom ridicule stands for a test of truth, may perhaps be dismayed by the haughty tone in which court-sycophants commonly talk, and some by indulging their gloomy fits may be led to give out, and sit down in despair; even among the children of Judah [Page 33] could be found some little souls whom the loud laugh of their foes thunder-struck: hark the moan of those weakling creatures, Neh. iv. 10.

NOT so the truly patriotic mind; every sneer will be a mean to whet his zeal to a keener edge—these spurs will stimulate him to greater diligence and unwearied perseverance that the cause may rise into a light too respectable to be overset by a puff of gasconade; so did the Jew­ish patriots make advantage of the mirth of their foes, Neh. iv. 6.

WHEN experience has convinced them that the wise are not to be bantered out of their wits, nor the virtuous brow-beaten into vicious com­pliance with the lust of power, more serious measures will be taken by the enemies of their liberty: the works of darkness are the most kindred means for their dark designs, adepts in the school of wiley deceit are the tools best fit­ted for a tyrant's purpose—practices of this complexion will soon be attempted: secret plots will be laid to surprise and kidnap honest abet­tors of the cause of God. Treacherous conspi­racies will be formed to deprive the people of the means of defence, see Neh. iv. 7, 8—11. But prayer and caution, religion and industry, will effectually counterplot them and frustrate their schemes, see verse 9—13—16.

THE influence of religion being the greatest weight in the scale of restoration, the enemy's gall will overflow on every occasion they find of touching that subject—preachers will be railed [Page 34] at as having deserted their post, when they med­dle with politics—as having abandoned the gos­pel of peace when they justify defensive war, as ceasing to preach Christ, and preaching up NEHEMIAH: and through the powerful persua­sives in the hands of the great, some pulpits may be prostituted to the venal drudgery of abetting a tyrant and promoting his cause. Neh. vi. 7, 10— 14.

BRIBES will be tried to buy off the nobles, and it is not every one that has nobility enough to be proof against gold—showers of that me­tal have found their way through the strongest roofs—soaked in this, the honor of some, even of Judah's chiefs, dissolved and evaporated. The intelligence conveyed by their traiterous corre­spondences would have proved fatal to all plans of defence, had not the eye of Omniscience de­tected their plot in the fittest season for saving his people, Neh. vi. 17,—19.

THE leaders who disdain fetters of gold as much as of iron, must not expect to escape the arrows of slander—all arts will be used to weaken their influence—sly suspicions will be instilled into the minds of the people, that their leaders are driving some evil design—that they only mean to raise themselves into a degree of im­portance, and then mount the saddle and grasp the reins, or sell the country and join the foe, Neh. vi. 6. To sift these calumnies to the bot­tom would employ much time which cannot be spared from the great work in hand: to turn [Page 35] the people aside to this, and divert the main bu­siness, was doubtless one of the enemy's ends— therefore if the wisdom of heaven is the guide of our steps, we shall not stay to parley with the serpent, but answer his hints with a 'get thee behind me:' and, stopping our ears, we shall go on with our work. Neh. vi. 8.

WHEN underhand measures will no longer avail, the gentleness of the lamb will soon be exchanged for the rage of the lion—the ruddy flag is hoisted, and every sentence breathes no­thing but carnage and blood. The horrors of war are thundered in the ears of the people who are found too determined to barter their invalu­able rights away. See Neh. iv. 7, 8—11. But, if the genius of virtue inspire the contest, tho' far from thirsting for enemies blood,—and deep­ly deploring the necessity that drives them to have recourse to arms, yet the people will remember that such rights as man cannot resign he is bound to defend at every hazard—that not to resist is to join issue with the aggressor—is to partake in his guilt—and deserve to share in the doom that follows it:—that if the cause is God's, so also is the sword that he puts in their hands for its defence, and so is the battle that decides its fate: and remembering these things, they will be con­vinced that in such a case, to shun the dangers of the field is to desert the banner of Christ— and that the duties of the camp, at such a sea­son, are as truly religious as those of the Church, —therefore undaunted by numbers, unmoved by [Page 36] threats, the christian patriot girds on the buck­ler, and with his life in one hand, grasps the sword in the other, and thus calm and determined he enters the field and makes the last appeal to hea­ven.

THOUGH the cause is the Lord's he will have it asserted by ordinary means—walls and towers —gates and bars—forts and armies are not less indispensible than temple and sacrifice, and when this work is begun it should go on without pause —whilst one breach in the rampart remains un­repaired—or one mean of defence is yet left un­tried Neh iv. 6.

NOT one, however, nor all these means are to be considered as objects of trust

In that name alone must be reposed all the con­fidence of those that fight: as well as of those that called them to the field, the advantages reap­ed by the best instruments are to be considered only as helps from the fountain of might—con­veyed down to us in the channel of means that were appointed by himself:—therefore to the vigorous use of these must be joined constant prayer and trust in God Neh iv. 9, 16—23.

IF the efforts of the foe are baffled in war— their hopes disappointed—their plots frustrate— and their fears confirmed that the business of re­storation will at last be perfect, they will then make proposals of negotiation—flattering will take place of threats—complaisance will try [Page 37] to recover what force could not atchieve: but if God is with them, the people will see the design of all to be their ensnaring—and that the kisses of Joab have daggers concealed—when with arms in their hands they call for a treaty, who can doubt that they mean to dictate the terms: so the fish­erman curiously dresses his bait, whilst a hook is concealed that ever proves fatal to the heedless fish that is pleased with it, the practice of Israel in a case like this, should guide the conduct of ages to come: Nehemiah was repeatedly tried on this score—and Nehemiah answered as patri­ots ought. See Neh. vi. 1—4.

PROP. XI. When the struggle for liberty is on the point of a happy conclusion, it sometimes happens that the selfish conduct of pretended friends has gone near to effect that ruin of the cause which the open violence of avowed enemies never was able to accom­plish. When all are embarked in one bottom— for some to oppress and ruin the rest is the short­est way to undo the whole: to defeat the commu­nity in every effort for its defence no means are so powerful as the practice of monopoly and ex­tortion: as nothing else so certainly sinks the pub­lic credit, depreciates the medium of trade and commerce, and cuts the only sinews of war, so no­thing more readily destroys mutual confidence in society and turns the edge of every sword against the brother of him who wields it: when this Pandora's box is opened—the pestilence spreads far and wide—it becomes epidemic—the whole community is threatned with instant destruction, [Page 38] —there is no going forward until the evil is re­moved—every wheel is invincibly clogged—eve­ry movement is brought to a stand.

THUS Israel's efforts were almost defeated by selfish engrossers that called themselves friends; the poor reduced to the hard dilemma of starving or mortgaging their all for bread, cried aloud in the ears of God and man—our children are ma­ny and we take up corn that they may live—our houses and lands we pawn for it—and the dearth will quickly consume them all, our sons and our daughters are gone into bondage—nor is it in the power of our hands to redeem them—are we viewed by the public as bone of their bone —are our children considered as flesh of their flesh? Neh. v. 1—5.

AGAINST this baneful spirit the rulers of the people should be the first to make head by all their influence power and example—it is tru­ly discouraging when these are found first in the crime: but whoever is foremost among the in­fected—the distemper is fatal—delays are dan­gerous—without speedy remedy death stands at the door!

BUT when men of this cast are no longer aw­ed by public interest—or public danger—when they will not be influenced by personal honor— or personal shame—corrosive remedies must be applied—For shall the public smile to see wretch­es flourish who owe their greatness to their coun­try's ruin? There is a power in the public which no individual is able to withstand—to [Page 39] that power recourse must be had when all other fails. But in what manner shall we use it?— this—this is the Gordian knot! He merits the wreath who unties it right.

NEHEMIAH was led by the Spirit of God. And what were his measures in so great a tryal? They are kindly recorded for our example— you may hear them related in words of his own, Neh. v. 6—13. The patriot's anger was kindled against them—their crimes were censu­red by public rebuke, but his authority failing to influence them to their duty, the assembly of the people was called on the case—modern lan­guage would say Nehemiah headed a Mob! See ver. 7.—this remedy was a desperate one it is true, but it was reserved as it ought for a despe­rate case.

MERE promises coming from unprincipled tongues could not appease the popular fury: they were bound by an oath to surcease the crime, ver. 12. yea, compelled to restore their ill-gotten gains, ver. 11, 12. and the men who refused compliance with this, were disfranchised and held up as inveterate foes, ver. 13. This measure, though seeming harsh and severe, is not less the dictate of nature than one which the reason of all men ever approved—where ampu­tation separates from the endangered body the mortified member which cannot be cured. ^*

[Page 40]PROP. XII. What virtue begins, perseverance must crown. Not more justly applied to the private conflicts of every soldier in Emmanuel's camp, than to the public struggles of christian societies, is that restrictive promise of our bles­sed Captain 'he that endures to the end shall be saved.' Backsliding is equally fatal in both ca­ses. Remember Lot's wife, is a motto fitted for the christian's colours in his efforts in the pub­lic cause, as well as in his personal war with hell: So long as the church is in a militant state, he who puts his hand to the plough and looks back, is unfit for any service in it: and we are assured by the mouth of its Head, that his Soul shall never take pleasure in such. A cause thus important is not to be deserted on account of a few repulses in our way of suppor­ting it: to inhance our esteem of established liberty, the raging billows of some red sea of danger, or the swelling waves of some Jordan of difficulty must commonly be passed in our way to it: thus Israel must march forty years in the desart before they obtain the promised inheritance—and the Jews must encounter the arduous conflict for twelve years under Ezra's guidance, and as many more under the admini­stration of Nehemiah before the work of de­fence was finished: but when the people of God are refined as silver, he will bring them from the furnace without losing any thing but their dross: when their virtue is proved and their pa­tience tried, and their long tribulations have an­swered [Page 41] their end, the Lord in mercy will finish the conflict; and in such ways as wisdom ap­points, and often by means we least regard, the common enemy will be repelled, the efforts of his people will be crowned with success, and then LIBERTY AND INDEPENDENCE FIRMLY ESTABLISHED. Neh. vi. 51.

PROP. XIII. When the great object is at last secured, even the enemies of it will be constrained to acknowledge the whole to be the work of God: even heathens would own a superior power in com­passing an end which no opposition could frus­trate, by means most unlikely in reason's eye, and from great part of which human prudence would presage a contrary effect.

THIS will highly glorify the irresistible pow­er that supported the weak and vanquished the mighty—the wisdom which discovered the plots of the foe, and by men less versed in politics than they, did timously turn their counsels into foolishness—the goodness and mercy which freed his church from a Pharaoh's power; and the justice that brought pride and wickedness to the ground—that let tyrants fall into their own pit—shews Haman's gibbet to be the tool of his fate, and beheads Goliah with his boasted sword.

PROP. XIV, When a work like this is brought to an end, the effect described in the words of the text, unavoidably ensues to the enemies of it. How must they be confounded at the convic­tion that all their exertions were fighting against God? How must their countenances fall and [Page 42] their hearts throb with vexation and disappoint­ment, when all their utopian schemes have fail­ed and themselves, abandoned even by the part­ners of their guilt—despised by all, and unpiti­ed by most, are exposed as the objects of universal detestation—and while the living vulture gnaweth within them, they outwardly furnish the most contemptible instance of fallen pride, the most in­structive spectacle of defeated ambition that can be beheld on this side of the pit.

PROP. XV. Of a people delivered by the arm of the Lord the first care should be to establish govern­ment. Where this is wanting there can be no sta­bility in the peace and liberty thus dearly bought. No right, no privilege is enjoyed secure: like a ship without rudder the community floats at the caprice of every wind that blows: the con­tending passions of individuals, like jarring ele­ments without a ballance, will soon reduce all to a state of anarchy, and instead of a system we behold a chaos. Tyranny itself is better than this: and whatever dangers they have escaped in avoiding that Scylla—the Charybdis of con­fusion into which they are falling will not be less fatal to all that is dear: Israel groaned loudly under Pharaoh's sway—yet they had not gone far in their journey from Egypt, till by the per­suasions of a murmuring party they were on the point of electing a leader to pilot them back to that house of bondage.

IF religion and virtue being on their side en­gaged divine Providence to effect a people's de­liverance [Page 43] from the jaws of slavery—virtue and religion should not be forgotten when the pow­er of the enemy can hurt them no more: yet the interests of both, without a miracle, will languish and die in any nation where government sets no guard upon them:

TO set up the judgment of the magistrate as a test of truth in matters of conscience and re­ligion—this is an event we heartily deprecate— the very idea we consider with horror: from this fruitful womb have sprung all persecutions—the most monstrous births that have astonished man­kind—and this principle admitted will justify them all. Truth has legs of her own on which she travels, without any crutches of human esta­blishments. Religion has never been in more danger of degenerating into a raree-shew than when it submitted to be modelled to the taste of the state.

WHETHER civil government may be permit­ted to intermeddle in the affairs of the Church at all—and if so how far it may go—and where it must stop—are questions which fall not with­in my present province—and if they did, would be better referred to the more judicious decision of the honorable Convention who have it in charge to determine the matter.

IT seems not unreasonable however to expect that some line of distinction should appear to be drawn between the duties of a body considered merely as a civil society—and those of a civil so­ciety of christians: if men are christians while in a [Page 44] state of nature, they will not cease to be such when they enter into the connexions of members of soci­ety—their religion is a portable thing—they must carry it with them into every relation they sus­tain in the world—religious men will therefore be found, religious magistrates and religious sub­jects, religious legislators, and religious executors of laws: the cords of love to God and man will equally bind them in every condition: the suppression of vice and impiety, and the en­couragement and support of religion and virtue will be their grand aim in every character: if a number of individuals of this temper were to associate into one community, and form a con­stitution for the government of it in the present and all succeeding ages—and in that platform should discover no symptom of difference be­tween them and a society of pagans or infidels —not a mark of distinction between them and atheists, generations to come would be led to suspect that on entering society they had laid down their profession.

NOR can such a measure be reconciled to the principles of sound policy more easily than to the genius of the christian religion: virtue and piety are nearly connected—married by heaven, no man can divide them—where impiety reigns virtue is banished, and when she takes her de­parture the community has lost the surest guar­dian of public safety▪ the security of the body is the government's charge—that can never be had where the reins are laid on the neck of [Page 45] men's lusts, and immoralities are under no pub­lic restraint —the system of laws that affixes no penalty to theft, adultery, murder, and the like enormities, is justly regarded as designedly opening the widest door for undoing the State: nor is it easy to say why these should be punish­ed whilst blasphemy and profaning the name of God—whilst public mockery of his word, his day and his worship, enjoy the sanction of a public licence; and for ought that appears, may plead the shelter of legal establishment. It is hard to investigate any ingredient in the acts re­strained more truly pernicious, than is the whole nature of those that go free, unless we conclude that the first table of God's law is not as bind­ing and authoritative as the second—or that obedience to the one exculpates the breaches of the other, or that killing the body is a grea­ter crime than destroying the soul; or in a word, that every member may be ruined and the community safe.

HOW far the conduct of Jews should pass for a precedent in civil concerns, I presume not now to enquire or determine: I am not insen­sible that the coming of the substance has freed us from obligation to observe the shadow— things that were typical of Christ and his work must needs expire when that work was finished, but whether the civil and judicial departments were, no less than the religious, filled up with matters purely typical may perhaps admit of some debate: if the inspired examples recorded among [Page 46] them are, not only the language of revelation, but the plain dictate of the law of nature too, I see not why in similar cases they should not be adop­ted in every age; and if they may in the case be­fore us they will enforce the establishing of a go­vernment whose aim shall be to guard the public safety Neh. chap. xi. by securing the observance of the law of God—and maintaining the wor­ship and ordinances of religion in all the purity of their first appointment see chap. i. 7, 8, 9 — by breaking off for ever all connexion with se­cret and open enemies alike chap, xiii. ver 23 —28 and bringing all traitors to condign pu­nishment Neh xiii. 4—9. and the execution of the plan shall begin with a public thanksgiving for the good obtained —a solemn dedication of our all to God—and the erection of monuments of our deliverance which shall remain undefaced in ages to come. See chap xii.