THE Gospel of Jesus Christ is a spe­cial manifestation of the love of God to mankind. Our blessed Saviour came into the world to put an end to sin, to fi­nish transgression and in the room there­of to bring in everlasting righteousness. Hence he was called Jesus, a Saviour, a De­liverer, to save his people from their sins ^* and in the room thereof to introduce his life, light and spirit in them, that they might serve him, without fear, in holiness, [Page 4]and righteousness, all the days of their lives. Hence we are told, John i. 12. That as many as received him, to them he gave power to become the sons of God. Himself kindly invites his creatures to par­take of this love, Matt. xii. 28. ‘Come unto me all ye that labour, and are heavy laden and I will give you rest.’ No circumstance of life can separate or in­capacitate us from being made partakers of this love; ever the most abased appear to be the particular objects of his care, Isaiah lxvi. 1. ‘The Heaven is my throne and the earth is my footstool—but to this man will I look, even to him that is poor and of a contrite spirit and trem­blesh at my word’ The plainness and simplicity of the work of redemption, in opposition to the perplexed intricacies of those systems of religion taught in the schools, &c. is most worthy of note. Where a feeling sense of our natural cor­ruption prevails, and a sincere desire of being delivered from the power of evil, with a convincment that this great work is alone to be perfected by obedience to the teaching of the spirit of grace, the work of redemption is so plain and easy, that we read Isa. xxxv. 8. The wayfaring men, though fools shall not err therein.

This power of God to salvation, operat­ing [Page 5]through obedience, in the minds of the sincere hearted, has from the beginning of the world been verified in the experi­ence of people of every kind and nation. ^* Indians, Negroes, and others, even those esteemed of the lowest order, by no means excepted: Many of these have, in great simplicity, experienced its salutary effects: a remarkable instance, whereof some years past appeared in a number of Indians in this province, since removed beyond the Allegany Mountains. The account given by some of the first of these was, that be­ing, through divine favour, made desirous of leading an orderly, religious life, they found a violent opposition in themselves, to this good work, from the hardness, or as they termed it, the badness, which they felt in their hearts, ^† this put them upon seeking help from their fellow-men; but being disappointed therein, they were in­duced to seek and cry to God, the great and good Creator of the heart of man, who, as they persisted in seeking to him, [Page 6]granted their request, they finally experi­enced the hardness, and badness of their hearts taken away; ^* and in the room thereof, love to God, and tenderness to their fellow-men prevailed to that degree, as enabled them to bear the ill usage which some of these might inflict upon them, without resentment; but rather with pity and compassion; from a consideration that those who thus persecuted them, were still captives to that evil power which had so long kept them in thraldom, from which, through divine favour, they were deli­vered. ^†

[Page 7] The simplicity and plainness of the Gos­pel call, farther appears in the account given by Edward Andrews, a person, af­terwards, an eminent instrument in the hand of God, in gathering many towards the fold of rest. His residence was at that time in the Jerseys, near the Sea-shore, amongst a wild sort of people, Indians and others, vain and loose in their conversation, fond of frolicking, music and dancing; amongst these he acted the part of a fiddler. In this situation, as he was one day work­ing in his field, he came across a part of a human body, which he had seen before, which, as he now saw it, lying on the ground, a thought struck him, that it was not right to suffer a part of his fellow-crea­ture to be thus thrown up and down in the open field; but that he ought to do with it as he would desire to be done by in the like condition; after some reasoning in this sort, he decently buried it, and re­turned to his work again, with an answer of peace in his mind. From that time he grew pensive, the pure witness of truth rose in him, by which he was made sensi­ble he had spent many years in vanity, that it was high time for him to turn unto the Lord, and a desire was begot in him to experience an inward acquaintance with God, and be favoured with power from [Page 8]him, to forsake his vanity and loose living the iniquity of which was then opened to him; and he found a call in his mind to destroy that fiddle, which had been so much an instrument to lead himself, and others, to the mispending their precious time; this he concluded to do, when he went home; but delaying to perform this resolution, as he lay in his bed he felt the fire of God's wrath kindled, on ac­count of his disobedience, which induced him, the next day, to break the fiddle in pieces, which, when done his heart rejoiced, and he felt a strength of hope rising in him, that God would give him farther power over all his vanities: A sense was also given him, that if he was faithful to what the Lord would require of him, he should be made an instrument in God's hand, to ga­ther a people to his praise, from those very loose people amongst whom he resided, which seemed strange to him. But as his heart became daily more and more exer­cised towards God, and in giving him thanks, for his mercies, a lively concern and desire came upon him, that sinners might be brought, as he had been, to a sight of the error of their ways. He then found it to be his duty to speak to those same people, whom he had led on in folly and vanity, and to direct them to the ser­vice [Page 9]of God; this he at first found to be hard work; but being charged by the spi­rit, to be faithful to what was required of him; and made sensible that if he was so, God would be with him, but that if he re­fused, he should be left to himself, and fall into a worse condition than that he was in before, he was enabled to speak to them, though in great fear, and the Lord caused his admonition to be well received by his neighbours. And on the next day of wor­ship, instead of spending their time in riot­ing and excess, as they were used to do, some of them sat with him to read the scrip­tures, and confer together upon the things which related to eternity; in which his understanding was opened to see, that the right worship of God was to be performed in silence, unless when moved by the spirit to appear in vocal service, under which prospect he found himself moved to kneel down and pray; and, sometime after, to exhort his companions, which was accom­panied with so much energy and power, that the people were much affected: Thus the Lord manisested his love and power amongst those people, by this mean instru­ment, till by degrees, a religious meeting was gathered to the praise of God, whose baptizing power was sensibly felt amongst [Page 10]them; in which service he continued du­ring the whole course of his life.

By these and many more instances which could be mentioned, the gospel dispensa­tion is undoubtedly confirmed to be a ma­nifestation of peculiar love and good will to men, through a communication of the spirit of grace, influencing the hearts of those who submit to its operation, whereby the hearts of the faithful being replenished, it abundantly flows out in acts of good­ness, sympathy and compassion to their fel­low-men, and leads not only to pity and commiserate those who remain in bondage to their corruption, but also to overcome the evil they may inflict, with benignity, patience and love.

When christianity, considered in this light, is compared with the pride, the sel­fishness and the wrath, so predominant in the world, particularly in the indulgence of those lusts, which the apostle declares to be the occasion of war, with all its de­structive and corrupting effects, it cannot but strike the considerate mind with amaze­ment and horror.

Several historians observe, that at the battle of Cunnersdorf, between the Prussians and the Muscovites, in 1759, the carnage was truly horrible, about twenty thousand Prussians lay on the field; the loss of the [Page 11]Russians, amounted to ten thousand. At the battle of Zorndorf, the loss of the Rus­sians, amounted to ten thousand dead on the spot, and ten thousand wounded most of them mortally. ^* To think how many of these were dragged from their connec­tions, and compelled to kill or be killed, separated from a wife, a parent, or child­ren, who stood in need of their affectionate care and assistance; but more especially to consider the number, which were suddenly cut off from life, and driven into eternity, in the bitterness of wrath and revenge or other excesses, to which the life of a soldier is so much exposed, from any farther pow­er of answering the end of their existence, must occasion very solemn reflections to every considerate, feeling, mind. And if we turn our eyes from this deplorable spec­tacle, towards the many thousands ^† who, after such battles remain alive, in a wound­ed condition; many so sorely as to be obliged to undergo the painful amputation of their limbs, or perhaps more grievous operation, to suffer long under the cure. And yet more piteous is the case of those [Page 12]whose wounds, beyond the possibility of cure or for want of sufficient help, die in painful languishment. From this view of the dreadful effect of war, there will naturally arise a query, in the minds of every rea­sonable, feeling, heart, why and whence does such shocking scenes take place amongst men of humanity and reason, to say nothing of christianity; a scene contra­ry to every idea of that mutual affection and good will, which nature and duty, so forcibly calls for, from creatures so help­less in themselves, and who stand in such need of one another's sympathy and assist­ance, originally formed, by one common father, for the purpose of serving and ho­nouring him, through a life of virtue, thankfulness and love, which, himself de­clares, is best manifested by mutual endear­ments, in patience and love to each other. To these observations, which will necessa­rily occur to those, whose senses are not to­tally deafened, or heart quite hardened by the lust of revenge, the lust of honour, the desire of wealth; it is generally an­swered, that the case is grievous indeed, but that there is no other means of prevent­ing injustice and oppression from reigning in triumph, but by the means of war. If those who make this answer, would en­deavour to quiet the tumultuous passions of [Page 13]nature, suffer reason and humanity to speak, and only consider from the idea implanted in us, from our youth, of our Maker's goodness, they cannot otherwise think, but that if he was properly sought unto, he would provide different modes of settling those differences, which will natu­rally arise from the different tempers and interest of mankind. He has expressly de­clared himself to be a God, hearing prayer, For the oppression of the poor, and for the sighing of the needy, now will I arise saith the Lord, Psalm lxxvi. 9. That he is so ready to fulfil the desire of the honest hearted, that even before they call he will answer, whilst they are yet speaking he will hear, Isa. lxv. 24. And to remove all doubts of every right petition being an­swered; our Saviour brings it to the most sensible feelings of nature, even to the tender connection of a father, to his child; ‘if a son, says he, ask bread of any of you who is a father, will he give him a stone; or if he ask a fish, will he give him a scorpion; if you then being evil, know how to give good gifts to your children, how much more will your heavenly Father give the holy spirit, to those that ask it.’ Luke xi. 11. But in fact men, who are encouragers of war, either give way to an evil heart of unbelief, [Page 14]or take pleasure in indulging their wrath, their selfishness and pride, or the more ini­quitous desire of advancing their fortunes. That wars are mentioned in the Old Testa­ment to have subsisted before the time of our Saviour's appearance upon earth, makes nothing in its favour under the dis­pensation of peace and universal love, un­der which we now live, which he came to establish. The apostle in the description he gives of the occasion of war, makes no distinction between present and past times, but centers the origin of war wholly in those lusts, which war against the soul, "ye fight, ye kill, and desire to have, that ye may spend it upon your lusts." Hence there is reason to conclude, wars were allowed to the Jews for the same reason, as our Saviour tells them, Moses suffered them to put away their wives, because of the hardness of their hearts, and was a violence upon that purity and brotherly love, which subsisted in the beginning. Neither does the force used in the support of civil order, to regulate the weak and ill disposed, make any thing in favour of war. Government is the ordinance of God, a compact and agreement of a number of people, mutually to support justice and or­der amongst themselves, upon an infringe­ment of that order, restraint becomes ne­cessary [Page 15]as mentioned in scripture, ‘for the punishment of evil doers, and the praise of those; that do well;’ for this purpose, ‘that we may lead a peaceable life, in all godliness and honesty,’ which falls solely on the transgressors, upon the breach of their own agreement; hence civil govern­ment will always be necessary, for the main­tenance of the peace and happiness of mankind. But the case is vastly different in the prosecution of war, when people en­gage in the military service, as a profession, their ideas of right and wrong become, in a great measure, vitiated by many cor­rupt prejudices and customs; looking upon war, as the most agreeable means of ad­vancing themselves, they often in despite to the impressions of grace, and the feelings of humanity wish for it, and endeavour to promote it. And here the several innocent and useful employments, either of agricul­ture or mechanism, so congenial with our health of body and peace of mind, are ge­nerally slighted or despised; a vain esteem for the importance of his situation, gene­rally takes possession of the mind of the warrior, which causes him to behold with undervaluement and scorn, every other way of life. That golden rule of doing as we would be done unto, so much the glory as it is the happiness of humanity, is given [Page 16]up for a foolish idea of human glory; the most empty fanthom that ever possessed the distracted mind of man, or some other vain or corrupting pursuit, which centers in human life; the calls of humanity and reason are, avowedly, no more to regulate our conduct, the maxims generally agreed to, by the military men, must supersede all other considerations; one of which is, that where a fortified place refuses to obey the enemies summons, and is taken by storm, those within may be put to the sword, even though the soldiers and inha­bitants were not parties to their command­ers imprudent resolution, nevertheless they must fall victims to this horrible maxim. ^* Whatever pillage and destruction is ac­counted necessary, to annoy and distress the enemy, must be put in practice; nor, (say they) can any distinction be made on these occasions; those who are peaceably and innocently disposed, must partake of [Page 17]the same fate with the guilty. Neither may the warrior parley with reason or humanity, much less christianity, in strictly executing the orders of his superior; which he has engaged in all cases to obey.

And here a reasonable query arises. What real advantage has been gained from the pursuit of these horrid maxims, to those who are principals therein, even when they have obtained their desire by the addition of some territory, to those they held be­fore, perhaps; already larger than they could properly govern; in the prosecution of which so vast a number of their fellow­men, who might, in the innocent and use­ful engagements of life, have been happily and profitably employed for themselves and the advantage of society, have been cut off in their prime. What benefit has been reaped by the several powers, engaged in the last German war, wherein during the short space of only six years, from 1756, to 1762, more than twenty battles were fought, two hundred thousand soldiers flain, the souls of each of whom, were as valuable in the sight of God as their own; and this with as little concern, or perhaps less concern, than if they were so many brute beasts, in the particular description of which, from the account of the history of that war, printed in London 1762, we [Page 18]meet with relations of barbarities the par­ticulars of which, the author says, would be shocking to humanity; whole districts laid waste; cities destroyed, by bombs and red hot bullets; regiments cut to pieces; a horrid and undistinguished carnage in close engagements, by sword and bayonet, and lanes made through the ranks of sol­diers, by the artillery charged with car­tridge shot. ^* Surely the dark cloud of prejudice which prevails in support of war, [Page 19]amongst, the christian powers will, by the mercy of God, in time, be dispelled; men will see their mistake and be as much astonished at their blindness and folly, and look with as much abhorrence at that cru­elty, which is such an obstruction to that happiness which God intends for his crea­ture man, as they are at the recital of the [Page 20]folly of our ancestors, exposing them­selves to so much labour and suffering, in the time of the Croisades, for the recovery of Jerusalem from the Turks.

The sentiments of that celebrated author A. De Voltaire, upon the solemn subject of war, is worthy of note. In the first vol. of his works, he observes "That the primitive christians, without exception, held the same sentiments with relation to war as did the Essenees and some others; and as the Quakers now do. Tertullien he says, speaks with the most strength upon these legal murders, which our abominable nature has made so necessary; that there is no law nor usuage that can justify this cri­minal act. In other parts of his works he says, It would seem that the law of loving our neighbours as ourselves was made only for the Quakers; and in truth, how can any one preténd that he loves his neighbour as himself, when for reward he will shoot or stab him, and, at the same time he ex­poses himself to be killed, might it not ra­ther be truly said, That he hates his neigh­bour as himself. He reproaches the preachers of the time when he wrote, who made so many sermons against impurity and other smaller evils, whilst they were silent against those various kinds of murder, those robberies, those violences and that [Page 21]universal rage by which, under pretence of necessary war, the world is laid waste. Put together, says he, all the vices of all ages and places, and they will not come up to the mischiefs or enormities of one cam­paign." He appears to have a prospect of a time, when as he says, "That part of mankind dedicated to heroism, will be esteemed the most execrable and de­structive monsters in nature."

Under these afflictive prospects, we have reason to return thanks to the great and good Father of mankind, in that, there is a remnant, under different religi­ous denominations who remain, unshaken­ly convinced, that the voice of reason, the feelings of humanity, and more especially the gospel of Jesus Christ, calls upon them to bear a uniform testimony against every thing which is inconsistent with that pati­ence and love, which the gospel proposes; and which, in any measure tends to impede its establishment, agreeable to the antient prophecies. Hence they can in no wise sup­port that spirit which gives life to war in any of its branches, but apprehend them­selves uniformly called to promote to the utmost of their power, the welfare of all men, to bless those that curse them, and do good to those that hate them, thus to overcome evil with good, agreeable to the [Page 22]precepts of their meek Saviour, who over­came by suffering, leaving us, says the apostle an example that we should follow his footsteps. These are persuaded that the great and good Father of mankind, will preserve and protect those who endea­vour to the best of their power, to obey and love him, so that what ever may befal them, in consequence of their obedience, of their dwelling in the patience, and main­taining that love and forbearance to their fellow-men which he requires, however threatning of depriving them of what men so much esteem to be happiness, yet he will in such sort protect them that every thing will work for their good, and will afford them such a degree of inward peace and consolation, such a frame of submission to the will of their creator, such a fund of compassion and love to their fellow-men, as will give them a happiness which passeth the human understanding.

And however worldly men, or short-sighted politicians, may conclude, that no other means but that of war can be pur­sued to protect their respective countries from oppression; yet instances are not want­ing, of the blessing which has attended upon contrary measures. Pennsylvania furnishes an instance how far the divine blessing may co-operate with the spirit of [Page 23]peace and good order; so long as the go­vernment continued chiefly in the hands of a people principled against war, notwith­standing their exposed situation, the great number of Indians within their borders, and the several warlike nations which sur­rounded them, they experienced the pro­tecting hand of providence, and enjoyed an uninterrupted tranquillity for more than sixty years; whilst Canada, and most of the other colonies who pursued different measures, suffered dreadfully from their In­dian neighbours. Ancient history also fur­nishes a striking example of the happy ef­fect which a spirit influenced by the fear of God, producing moderation and universal benevolence will produce. Numa Pompi­lius, the second king of Rome, is a parti­cular instance of this interesting truth, born some hundred years before the chris­tian Era, he appears to have been in a special manner one of those wise heathens, mentioned by the apostle, who, from a con­formity to that inward principle of divine intelligence, which all men are favoured with, doing by nature the things contained in the law, was a law unto themselves; which shewed the works of the law writ­in their hearts. Some of these were doubt­less favoured, as our Saviour declares Abraham was, with a sight of his day, a [Page 24]day of good tidings to the meek, and spe­cial peace and good will to men. Numa's natural disposition for moderation, probity, and justice, had been greatly strengthened by a proper education. Inured betimes to industry and labour, and extremely averse to ambition and violence, he infused the same sentiments in his subjects. Numa, says Rollin, had a great veneration for the Deity, whose nature and perfections were his study. He deemed true goodness to consist in ruling the passions, and keeping them in subjection to reason. Luxury and magnificence, were unknown to him. He plainly saw that to accomplish his design, and infuse the same sentiments into the Ro­mans, his first care must be to soften and tame their minds, in order to extinguish by degrees, that inclination for war, which Romulus had inspired them with; and in­sensibly turn them to such pacific, gentle, and profitable exercises, as would cause them to forget and lose this first inclination. The remembrance of the Deity, whom Numa endeavoured should be always pre­sent in their thoughts; ^* the industry and [Page 25]moderation, he had instilled in the Ro­mans, caused that warlike people to lay down their arms, and employ themselves, throughout his whole reign, which lasted forty three years, in conciliating the favour of heaven, cultivating their land, and the other innocent employments of a country life; which proved an excellent school of simplicity, frugality and other moral vir­tues. "He dedicated himself intirely to the service of the citizens and strangers, to whom he was counsellor, arbiter and judge. All, says Livy, formed their man­ners [Page 26]by the King's, whom they took for their sole pattern." Hence the nations about him who before had considered Rome more like a camp than a city, con­ceived such a reverence for them, that they would have thought it a sort of impiety to have attacked a people, wholly intent upon serving God, and making men happy.

A wonderful change of manners also prevailed in the neighbouring cities; the people visited one another without fear, uniting in religious services, and rejoicing together, as if Numa's wisdom had been a plentiful fountain, from whence the streams of virtue and justice had flowed in­to the minds of the people; instead of a martial ardor, an eager desire to live in peace, to cultivate their lands, and bring up their children in the same, infused into their hearts the same tranquillity which reigned in his own.

The nations around, were so far from taking advantage of his pacific temper, to make war upon him, that in their differen­ces, they chose the Romans for umpires, and referred themselves entirely to Numa's decisions; a glory founded on the esteem and gratitude of the nations, who paid a public homage to the wisdom, justice and sincerity of a prince, void of self interest and solely intent on the happiness of man­kind. [Page 27]Neither did any rebellion appear during the long reign of Numa, whether, says Plutarch, reverence for his eminent virtue, or fear of the Diety, who so visibly protected him, vice was disarmed; or whether, by a particular providence, Hea­ven was pleased to preserve this happy reign from whatever might sully its glory, or disturb its peace; it has served for a proof of what God, in his mercy and love can do, in rendering virtue triumphant over vice. Numa ended his life in the gentlest manner, by nature's being quite exhausted, in the 83d year of his age, and 43d of his reign.

If Plutarch, though an heathen, under the prevailing prejudices in favour of war, could manifest so much esteem for the maintainance of peace, as freely to acknow­ledge the display of a particular providence in Numa's protection, from the violence of unreasonable men, as a special mark of the divine approbation on his diligent labour, for the establishment of virtue in a people, before so daring in rapine and murder, how much more have christians reason to rely upon the same divine protection, in the maintenance of that love to their fellow­men, and patient suffering of injuries, so strongly enjoined by the precepts and practice of their great exampler Jesus Christ.

[Page 28] And certainly men thus peaceably dis­posed, have great reason to expect to be protected by the rulers wherever their lot may be cast, as these rulers cannot but be sensible of the advantages which arises from the virtuous example of persons so disposed, in opposition to those vices which war na­turally produces. For, notwithstanding some christians look upon defensive war as lawful; yet sober men, of every religious denomination agree, that it is a great evil and much to be depricated; hence great tenderness is due to those who, in sincerity of heart, apprehend themselves called out of the spirit of war, to the promotion of harmony and love.

We also find Cardinal Fleury, long Prime Minister of France, under the late King, to have been a person of much mildness and moderation, and a great lover of peace. He had seen the dreadful misery occasioned by the prosecution of a long war, during great part of the reign of Lewis the 14th, which several writers of that reign say, gave the old king so much concern, that, upon his death-bed, he exhorted his suc­cessor, the late king, to use measures dif­ferent from those he had pursued. The good disposition which prevailed in this car­dinal, in favour of pacific measures is thought to have, in a great degree, been [Page 29]the occasion of the long peace, which so generally prevailed amongst the different powers of Europe, from the peace of Utrecht, in 1712, to the year 1733. If the influence of one minister of state can have so good an effect, how happy would it be for mankind, and how happy for themselves, if the present rulers of the different kingdoms, would so far yield to that good principle, which every man in his cool moments, is, in some degree fa­voured with, as to feel for the miseries of mankind, and become advocates on behalf of the Prince of Peace, and thus promote as much as may be in their power the pre­valency of that peace and love, which not only the prophets, but also the wise men of all ages have had a prospect of, a time of love and good will to men; when righ­teousness and peace shall universally prevail.

The prejudice that so strongly prevails in the young nobility of most European Mo­narchies, in favour of war, which they are taught to look upon as the only business worthy their attention, very much prevents the establishment of that peace and love amongst men, so much the desire of the well minded. Most of those who do not inhe­rit the family estate, and indeed most who do, enter into the military life; hence the disorderly passions of the human mind, in­stead [Page 30]of being molihed by the soft endear­ments of locial life, are rather increased, through the violent and cruel measures they are obliged to pursue. The culture of their estates, which might afford them so much benefit and pleasure, is abandoned to the attention and weak efforts of a poor, often exhausted and oppressed race of peasants, who have neither ability, nor courage to do any thing to purpose.

And, indeed, it must be allowed, that those evil lusts and passions, which are the remote causes of war, are much supported and encreased by that romantic and false idea of the honour, resulting from a mili­tary life, which induces so many of the principal men, of most christian States, to spend the prime of their days in that ser­vice, whence, from a strange infatuation, it is esteemed the greatest honour to risque the putting a period to their existence, be­fore they have answered the purpose for which their life was given, even the sub­jection of the corrupt propensities of na­ture; so as to bring them under the regu­lation of reason and religion. Wonderful instance of the corruption of the human heart; that men will voluntarily, and even with pleasure, encounter so much hardship and labour, in the prosecution of war, which upon the least reflection, they must [Page 31]be sensible, so greatly tends to corrupt the morals, and so miserably destroys the lives of their fellow men. The weight of this consideration is greatly encreased from a thought, how, trivial and often unjustifia­ble have been the occasions of some dread­ful wars. The last German war, wherein as has been mentioned, more than twenty battles were fought, two hundred thousand soldiers were killed, cities and extent of countries laid waste, besides the number­less deaths, distress and destruction, which on these dreadful occasions, on various ways attend, was chiefly consequent of the question, Whether the King of Prussia or the Queen of Hungary, should govern Si­lesia, founded upon some ancient contract between their ancestors, in which it is doubtful, the people of that province were never consulted ^* How long will men thus suffer the enemy of their happiness to [Page 32]them? How long will it be ere they reto­ver their senses, and suffer the voice of reason and humanity to prevail in their councils and conduct.

If the young nobility and gentry were encouraged by their elders, whom it might be expected age, and experience had given a better estimation of the nature and value of things, to employ themselves in the cul­tivation of their estates; giving proper en­couragement and assistance to their tenants and poor neighbours; promoting useful arts and manufactures; the proper educa­tion of the children of the poor, and in every other respect, as the truly great and happy Numa did, earnestly labour to make the people around them virtuous and hap­py, they would surely render better ser­vice to their country, and soon find them­selves possessed of a substantial happiness, unknown to those who pursue different measures. How different, on a dying bed, must the sensation of these who have thus [Page 33]laboured to procure the improvement and happiness of mankind be, to that of those who have lived to themselves, in the pur­suit of those vain honours and pleasures, which the thoughtless part of mankind so carnestly seek for, in camps and courts.

However mankind when in health and strength, generally suffer themselves to be influenced by selfish principles of pride, wrath, &c. yet, when humbled by the ap­proach of death, we often find them bear­ing a uniform testimony, to those humbling truths of the gospel, which they had de­preciated in their lives. The two noted ministers of state of France, Cardinal Ri­chelieu and Mazarine, appear to have been of this number. The first, confessed to Peter Dumoulin, the famous protestant, that being forced upon many irregularities, by that, which they call reasons of state, he could not tell how to satisfy his consci­ence for several things, and therefore had many temptations to doubt and disbelieve a God, another world, and the immortality of the soul, and thereby to relieve his mind from any disquiet, but in vain: So strong, he said, was the notion of God on his soul, so clear the impression of him, upon the frame of the world, so unanimous the con­sent of mankind, so powerful the convic­tions of his own conscience, that he could [Page 34]but "Taste the power of the world to come" and so live as one that must die, and so die as one that must live forever. And being asked one day, why he was so sad; an­swered, The soul is a serious thing; it must be either sad here for a moment, or sad forever.

Cardinal Mazarine, reputed the cun­ningest statesman of his time, and who gave great proofs of it in the successes of the French crown, under his ministry: His aim was the grandeur of the world, to which he made all other considerations submit. But, poor man; he was of ano­ther mind a little before his death: For be­ing awakened by the smart lashes of con­science, which represented his soul's con­dition very dismal, with astonishment and tears he cried out. "O my poor soul, what will become of thee: Whither wilt thou go" And speaking one day to the Queen Mother of France, he said "Ma­dame, your favours have undone me: Were I to live again, I would be a Capu­chin, rather than a Courtier."

Charles Vth. Emperor of Germany, af­ter many pitched battles, many triumphs and kingdoms conquered, &c. resigned up all his pomp, and betook himself to retire­ment; leaving this testimony behind him, concerning the life he spent in the honours [Page 35]and pleasures of the world, and in the lit­tle time of his retreat from them all, That the sincere study, profession and practice of the christian religion, had in it joys and sweetness, which courts were strangers to.

Philip III. King of Spain, his grand-son, reflecting upon the life he had led in the world, cried out upon his death-bed. Ah! How happy were I, had I spent these twen­ty three years, that I have held my king­dom in a retirement—My concern is for my soul, not my body.

Count Oxenstiern, Chancellor of Sweed­land, a person of the first quality, station and ability. After all his knowledge and honour, being visited in his retreat from public bu­siness by Bulstrod Whitlock, Ambassador from England, in the conclusion of their dis­course, he said to the Ambassador, I have seen much, and enjoyed much of this world, but I never knew how to live till now, I thank my good God that has given me time to know him, and to know myself. All the comfort I have, and all the comfort I take, and which is more than the whole world can give, is feeling the good spirit of God in my heart, and reading in this good book (holding up the bible) which came from it. And fur­ther addressed himself thus, to the Ambas­sador, You are now in the prime of your age and vigour, and in great favour and [Page 36]business; but this will all leave you, and you will one day, better understand and re­lish what I say to you; and then you will find that there is more wisdom, truth, com­fort and pleasure, in retiring your heart from the world, to the good spirit of God, and in reading the bible, than in all the courts and fayours of princes. Bulstrod Whitlock, himself, gives a noble testimony to the power of religion. "I ever have thought, said he, there has been one true religion in the world, and that is, the work of the spirit of God in the heart of souls of men. There has been indeed divers forms and shapes of things, through the many dispensations of God to men, an­swerable to his own wise ends, in reference to the low and uncertain state of man in the world; but the old world had the spirit of God, for it strove with them, and the new world has had the spirit of God, both Jews and Gentiles; and it strives with all; and they that have been led by it, have been the good people in every dispensation of God to the world. And I myself must say, I have felt it, from a child, to convince me of my evil and vanity, and it has often given me a true measure of this poor world, and some taste of divine things; and it is my grief I did not more early apply my soul to it. Since my retirement from the great­ness [Page 37]ness and hurries of the world, I have felt something of the work and comsort of it, that it is both ready and able to instruct, and lead, and preserve those that will hum­bly and sincerely hearken to it. So that my religion is the good spirit of God in my heart; I mean, what that has wrought in me, and for me.

Secretary Walsingham, a man of great note, in Queen Elizabeth's time, towards the conclusion of his days, in a letter to his fellow-secretary Burleigh, then Lord Treasurer of England, writes thus. We have lived enough to our country, our for­tunes, our Sovereign. It is high time we begin to live to ourselves, and to our God. Which giving occasion for some court-droll to visit, and try to divert him, "Ah! said he, while we laugh, all things are se­rious round about us; God is serious, when he preserveth us, and hath patience to wards us; Christ is serious, when he dieth for us; the Holy Ghost is serious, when he striveth with us; the whole crea­tion is serious, in serving God and us; they are serious in Hell and in Heaven; and, shall a man that hath one foot in the grave, jest and laugh."—O that our statesmen, would serjously and deeply weigh the conviction, advice, and conclusion of this great man.

[Page 38] Sir John Mason, who though but 63 years of age, at his death, yet lived and flourished in the reign of four princes, viz. Henry 8th Edward 6th Queen Mary, and Elizabeth, and was Privy-counsellor to them all, and an eye witness of the various revo­lutions and vicissitudes of those times. Towards his latter end, being on his death­bed, he called his clerk and steward, and spoke thus to them. "Lo here have I lived to see five princes, and have been Privy-counsellor, to four of them, I have seen the most remarkable observables in fo­reign parts, and have been present at most transactions for thirty years together, and I have learned this, after so many years ex­perience, that seriousness is the greatest wisdom, temperance the best physic, and a good conscience the best estate; and were I to live again, I would change the court for a cloister, my Privy-counsellor's bustle for an hermit's retirement, and the whole life I lived in the palace for an hour's enjoyment of God in the chapel; all things else forsake me, besides my God, my duty, and my prayers.

The renowned John Locke, wrote as follows to his friend Anthony Collins, to be delivered to him after his decease. "I know you loved me when living, and will preserve my memory when I am dead, all [Page 39]the use to be made of it is, that this life is a scene of vanity which soon passes away, and affords no solid satisfaction, but in the consciousness of doing well, and in the hopes of another life. This is what I can fay upon experience, and what you will sind to be true when you come to make up the account. Adieu! I leave my best wishes with you."

Extract of a letter wrote by the Earl of Essex, to his particular friend the Earl of Southhampton, sometime before his death.

WITH respect to your natural gifts or abilities, remember, Eirst, That you have nothing, that you have not received. Secondly, That you possess them not as a Lord over them, but as an accomptant for them. Thirdly, If you employ them to serve this world, or your own worldly delight, which the prince of this world will seek to entertain you with, it is ingratitude, it is injustice, yea, it is perfidious treachery: For what would you think of such a servant of yours, who should convert your goods, committed to his charge, to the advantage or service of your greatest enemy; and what do you less than this with God, since you have all from him, and know that the world, and the [Page 40]princes thereof, are at a continual enmity with him: And therefore, if ever the ad­monition of your truest friend shall be heared by you, or if your country, which you may serve in so great and many things be dear unto you; if your God, who you must (if you deal truly with yourself) ac­knowledge to be powersul over all, and just in all, be feared by you; yea, if you be dear unto yourself, and prefer an ever­lasting happiness before a pleasant dream, which you must shortly awake out of, and then repent in the bitterness of your soul; if any of these things be regarded by you, then, I say, call yourselves to account for what is past; cancel all the leagues you have made without the warrant of a religi­ous conscience; make a regular covenant with your God, to serve him with all your natural and spiritual, inward and outward gifts and abilities, and then he who is faith­ful and cannot lie, hath promised to honour those, who honour him; he will give you that inward peace of foul, and true joy of heart, which till you have, you will never rest; and which when you have, you shall never be shaken; and which you can never attain to any other way, &c.

Hugo Grotius, of whom these latter ages think they have not had a man of more univerial knowledge, witness his an­nals, [Page 41]his book De Jure Belli, &c. He winds up his life and choice in this remarka­ble saying, which should abate the edge of other men's inordinate desire after what they falsly call learning, namely I would give all my learning and honour for the plain integrity of John Urick, who was a religious poor man, that spent his whole time in labour, contemplation, and prayer. And to one that admired his great industry, he returned this by way of complaint, Ah! I have consumed my life in laboriously doing nothing. And to another, that en­quired of his wisdom and learning, what course to take he solemnly answered, Be serious. Such was the sense he had how much a serious life excelled, and was of force towards a dying-hour.

Salmasius, the famous French scholar, after his many volumes of learning, by which he had acquired great veneration among men of books, confessed so far to have mistaken true learning, and that in which so­lid happiness consists, that he exclaimed thus against himself, "Oh! I have lost a world of time; Time, that most precious thing in the world: Whereof, had I but one year more, it should be spent in David's psalms and Paul's epistles. Oh! Sirs, said he, to those about him, mind the world less, and [Page 42]God more. The sear of the Lord, that is wisdom; and to depart from evil, that is understanding."

Selden, one of the greatest scholars and antiquaries of his time; who had taken a diligent survey of what knowledge was con­siderable amongst the Jews, Heathens, and Christians; at last prosesseth towards the end of his days (in his conference with Bishop Usher). "That notwithstanding he had been so laborious in his enquiries, and curious in his collections, and had pos­sest himself of a treasure of books and ma­nuscripts, upon all ancient subjects, yet he could rest his soul on none, save the scrip­tures; particularly that memorable pas­sage, Titus 1.12. &c. "For the grace of God, that bringeth salvation, hath ap­peared unto all men, teaching us, that de­nying ungodliness and worldly lusts, we should live soberly, righteously and godly, in this present world; looking for that bles­sed hope and glorious appearing of the great God, and our Saviour Jesus Christ; who gave himself for us, that he might re­deem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. &c.

Francis Bacon, Lord High Chancellor of England, some time before his death confessed. "That to be religious, was to [Page 43]live strictly and severely; for if the opini­on of another world be false, yet the sweetest life in this world, is piety, virtue, and honesty. If it be true, there be none so wretched and miserable, as loose, carnal, and prophane persons. Cardinal Woolsey, the most absolute and wealthy Minister of State, England ever had, who in his time seemed to govern Europe, as well as Eng­land, when come to the period of his life, left the world with this close reflection upon himself. Had I been as diligent to serve God, as I was to please my King, he would not have left me now in my grey hairs. A dismal reflection for all wordly minded men; but those most especially, who have the power and means of doing more good than ordinary in the world, and do it not, which appears to have been the case and reflect on of this Great Man.

Extract of letters, wrote by David Brainard, a person of great piety, who spent much time in a religious labour, for the welfare of the Indians, some time before his death.

MY DEAR BROTHER,

THERE is but one thing, that deserves our highest care, and most ardent de­sires and that is, that we may answer the [Page 44]great end for which we were made, viz. to glorify that God, who has given us our beings, and all our comforts, and to do all the good we possibly can to our fellow-men, while we live in the world: And verily life is not worth the having, if it be not im­proved for this noble end and purpose, yet, alas, how little is this thought of among mankind; most men seem to live to them­selves, without much regard to the glory of God, or the good of their fellow-crea­tures; they earnestly desire, and eagerly pursue after the riches, the honours, and the pleasures of life, as if they really sup­posed that wealth, or greatness, or merri­ment, could make their immortal souls happy. But, alas, what salse and delusive dreams are these, and how miserable will those ere long be, who are not awaked out of them; to see, that all their happiness consists in living to God, and becoming holy, as he is holy. Oh! may you never fall into the tempers and vanities, the sen­suality and folly of the present world, you are, by divine providence, lest as it were alone, in a wide world to act for yourself; Be sure then to remember, it is a world of temptation. You have no earthly parents, to be the means of forming your youth to piety and virtue; let this excite you with greater diligence and fervency to look up [Page 45]to the Father of mercies, for grace and as­sistance against all the vanities of the world. Daily endeavour to practise a life of seri­ousness and strict sobriety—Think of the life of Christ; and when you can find that he was pleased with jesting and vain merri­ment, then you may indulge it in your­self.

Be careful to make a good improvement of precious time. When you cease from labour, fill up your time in reading, medi­tation and prayer. And, while your hands are labouring, let your heart be employed as much as possible in divine thoughts. Never expect happiness from the world. If you hope for happiness in the world, hope for it from God, and not from the world. Don't think you shall be more happy, if you live to such or such a state of life, if you live to be for yourself, to be settled in the world, or if you should gain an estate in it; but look upon it, that you shall then be happy, when you can be con­stantly employed for God, and not for yourself; and desire to live in this world, only to do and suffer what God allots you. When you can be of the spirit and temper of Angels, who are willing to come down into this lower world, to perform what God commands them, tho' their desires are heavenly, and not in the least set on earthly [Page 46]things, then you will be of that temper, you ought to have, Col. iii. 2. Never think you can live to God, by your own power or strength; but always look to, and rely on him for assistance, yea, for all strength and grace. There is no greater truth than this, that we cannot do any thing of our­selves. Yet nothing but our own experi­ence can effectually teach it to us. Indeed, we are a long time in learning that all our strength and salvation is in God.

To A SPECIAL FRIEND.

CERTAINLY the greatest, the no­blest pleasure of intelligent creatures, must result from their acquaintance with the blessed God, and with their own ra­tional and immortal souls. And Oh! how divinely sweet and entertaining it is to look into our own souls, when we can find all our powers and passions, united and en­gaged in pursuit after God. Verily, there are no hours pass away with so much divine pleasure, as those that are spent in commu­nion with God, and our own hearts. Oh! how sweet is a spirit of devotion, a spirit of seriousness and divine solemnity, a spirit of gospel simplicity, love, and tenderness. Surely this is a pious temper worthy the highest ambition, and closest pursuit of in­telligent creatures, and holy christians. [Page 47]Vastly superior is the pleasure, peace, and satisfaction derived from this divine frame, to that which we (alas) sometimes pursue in things impertinent and trifling. Our own bitter experience teaches us, that in the midst of such laughter the heart is sorrow­ful, and there is no true satisfaction but in God.

MY DEAR BROTHER,

IT is from the sides of eternity I now ad­dress you. I am heartily sorry that I have so little strength to write, what I long so much to communicate to you. But let me tell you, my brother, eternity is another thing, than we ordinarily take it to be, in a healthful state. Oh! how vast and bound­less! Oh! how fix'd and unalterable, Oh! of what insinite importance is it, that we be prepared for eternity; I have been just a dying now for more than a week; and all around me have thought me so: But in this time, I have had clear views of eterni­ty; have seen the blessedness of the godly in some measure, and have longed to share their happy state; as well as been comfort­ably satissied, that, thro' grace, I shall do so! But, Oh! what anguish is raised in my mind, to think of an eternity for those who are Christless, for those who are mistaken, and who bring their false hopes to the grave [Page 48]with them: The sight was so dreadful, I could by no means bear it. Oh! me­thought, that I could now see my friends, that I might warn them to see to it, that they lay their foundation for eternity sure. Oh! my brother, let me then beseech you, now to examine, whether you are indeed a new creature? Whether you have ever acted above self? Whether the glory of God has ever been the sweetest, highest concern with you—whether God has been your portion, and a holy conformity to him, your chief delight? If you cannot answer positively, consider seriously the fre­quent breathings of your soul, But don't, however, put yourself off with a slight an­swer. If you have reason to think you are graceless, Oh! give yourself and the throne of grace no rest, till God arise and save. But if the case should be otherwise, bless God for his grace, and press after holiness.

And now, I shall conclude with the testimony of the pious Bishop Taylor, Chaplain to King Charles, the Ist. with respect to war. " As contrary as cruel­ty is to mercy, tyranny to charity, so is war and bloodshed, to the meekness and gentleness of the christian religion I had often thought says he, of the prophecy. That in the gospel our swords should be turned into plow-shares, and our spears into pruning books. I knew that no tittle spoken by God's spirit, could return unperformed. and ineffectual; and I was cer­tain, that such was the excellency of Christ's doc­trine, that if men would obey it, christians should never war one against another."